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THE LAVVIERS Question. Luke, 10.25. And behold a certain Lawier stood vp, and tempted him saying:
THE LAVVIERS Question. Luke, 10.25. And behold a certain Lawyer stood up, and tempted him saying:
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Master, what shall I doo to inherit eternall life?
Master, what shall I do to inherit Eternal life?
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IT is a waighty question, and hath beene long discoursed by what meanes a man may come to heauen,
IT is a weighty question, and hath been long discoursed by what means a man may come to heaven,
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and who is not desirous to bee resolued in it? Here the question is propounded by a Lawier,
and who is not desirous to be resolved in it? Here the question is propounded by a Lawyer,
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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.
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 means nothing less.
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But as Ahab, when he asked Micheas in the first booke of Kings and second Chapter,
But as Ahab, when he asked Micheas in the First book of Kings and second Chapter,
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if he should goe vp to fight against Ramoth in Gilead, meant not to follow the Prophets direction,
if he should go up to fight against Ramoth in Gilead, meant not to follow the prophets direction,
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but onely desired to heare his opinion, so the Lawier propoundeth this question, not with the minde to learne of Christ,
but only desired to hear his opinion, so the Lawyer propoundeth this question, not with the mind to Learn of christ,
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but with the mynde to tempte Christ & to try his learning:
but with the mind to tempt christ & to try his learning:
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as the Diuel came to tempt Christ in the wildernes, soe the Lawyer comes to tempt Christ in the City:
as the devil Come to tempt christ in the Wilderness, so the Lawyer comes to tempt christ in the city:
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and therfore whereas the Euangelist saith; Behold a certeine Lawyer stood vp.
and Therefore whereas the Evangelist Says; Behold a certain Lawyer stood up.
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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.
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.
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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:
When the devil tempted christ Math. 4. he bid him Avoid Sathan. And when Peter tempted christ Math. 16. He said unto him depart Sathan. So when this Lawyer tempted christ he might have said:
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Auaunt Sathan, because in his action he was the instrument of Sathan.Avant Sathan, Because in his actium he was the Instrument of Sathan.
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But though the Lawier was worthie to be repulsed because hee was so importunate, yet was his questiō worth the aunswering because it was of such importance.
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.
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We see then with what minde the Lawier came to Christ; now let vs see how he saluteth Christ.
We see then with what mind the Lawyer Come to christ; now let us see how he salutes christ.
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Though he came with a bad mynde, yet doth he vse good wordes;
Though he Come with a bad mind, yet does he use good words;
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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.
that he might deceive with less suspicion, he salutes him by the name of Master, as if he did profess himself to be his Disciple.
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So doth Iudas salute him when he meant to betray him, Matth. 26.49.
So does Iudas salute him when he meant to betray him, Matthew 26.49.
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And so doo the Pharises salute him, when they meant to bring him within the compasse passe of treason Mat. 22.15.
And so do the Pharisees salute him, when they meant to bring him within the compass pass of treason Mathew 22.15.
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And this hath bin alwaies the guise of the wicked to vse the smoothest speech when they intend most mischief,
And this hath been always the guise of the wicked to use the smoothest speech when they intend most mischief,
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& vnder colour of frendship to practise their treacherie.
& under colour of friendship to practise their treachery.
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When Absalon meant to bee reuenged on his brother Ammon, for defiling his sister Thamar, he made a great feast,
When Absalom meant to be revenged on his brother Ammon, for defiling his sister Tamar, he made a great feast,
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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;
and caused him to be murdered in the midst of the banquet. 2. Sam. 13. When Ioab meant to murder Amasa he saluted him courteously, saying;
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Art thou in health my brother? 2. Sam. 20. and with his right hande tooke him by the beard to kisse him,Art thou in health my brother? 2. Sam. 20. and with his right hand took him by the beard to kiss him,
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and with his left hand sheathed a sword into his bellie.
and with his left hand sheathed a sword into his belly.
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These are such as the Psalmist speaketh of Psal. 28. which haue glosing tongues and bloodie mindes;
These Are such as the Psalmist speaks of Psalm 28. which have glossing tongues and bloody minds;
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which speake friendly to their neighbours, and imagine mischief in their harts.
which speak friendly to their neighbours, and imagine mischief in their hearts.
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As the Scorpion hath an amiable face and a poisoned taile, so these men haue faire lookes, and murdering hands:
As the Scorpion hath an amiable face and a poisoned tail, so these men have fair looks, and murdering hands:
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Their wordes are as soft as butter, and as smooth as oile, but their deeds are cruell as the deeds of warre,
Their words Are as soft as butter, and as smooth as oil, but their Deeds Are cruel as the Deeds of war,
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and deadly as the dint of swords.
and deadly as the dint of swords.
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The Prophet Dauid was fore 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,
The Prophet David was before troubled with such dissemblers as he Complaineth every where in his book of Psalms, Psalm 41. That even his own familiar friend whom he trusted,
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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,
and which did eat At his table, had laid great wait for him. And Psalm 55. that it was not an open enemy which had done him dishonour,
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for then he could haue borne it;
for then he could have born it;
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nor it was not his aduersarie which had lift vp himselfe against him, for then peraduenture hee would haue hid him selfe from him:
nor it was not his adversary which had lift up himself against him, for then Peradventure he would have hid him self from him:
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but it was euen his companion, his guide, and his owne familiar friend, which tooke sweete counsell with him,
but it was even his Companion, his guide, and his own familiar friend, which took sweet counsel with him,
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and walked in the house of God as friends.
and walked in the house of God as Friends.
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At this day the world is full of such fained friendes which will flatter thee to thy face,
At this day the world is full of such feigned Friends which will flatter thee to thy face,
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and bite thee behind thy backe.
and bite thee behind thy back.
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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.
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.
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VVoe vnto him (saith the wise man Eccle. 2.13.) that hath a double hart, wicked lips, VVoe unto him (Says the wise man Eccle. 2.13.) that hath a double heart, wicked lips,
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and mischieuous hands, and to the sinner that goeth two manner of waies. and mischievous hands, and to the sinner that Goes two manner of ways.
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The Lorde hath giuen but one heart, and one tongue, and one face to one man:
The Lord hath given but one heart, and one tongue, and one face to one man:
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therefore we should not carrie a double hart in our brest, nor two tungs in our heade,
Therefore we should not carry a double heart in our breast, nor two tungs in our head,
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nor two faces vnder a hood.
nor two faces under a hood.
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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,
It was not lawful for the Israelites to wear any garments made of linen and woollen, Deuteronomy 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,
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or (as Dauid speaketh Psal. 12.) to flatter with their lips, and dissemble in their double heart.
or (as David speaks Psalm 12.) to flatter with their lips, and dissemble in their double heart.
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Of all kinde of cattell these are the worst, because they doo most hurt, where they are least mistrusted.
Of all kind of cattle these Are the worst, Because they do most hurt, where they Are least Mistrusted.
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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:
Therefore they Are compared to the wily Fox, for their crafty Fetches, Ezekiel 13. And Herod is termed a Fox for his dissembling, Lycia. 13. For as the Fox feigneth himself dead that he may catch the Birds to devour them:
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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 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 actium and gesture of your body, which Stands when you stand; and walks when you walk; and sits when you fit; and Riseth when you rise:
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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;
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;
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and applauds you in your dooings; and sooths you in your sayings:
and applauds you in your doings; and sooths you in your sayings:
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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.
and in all things seeks to please your humour, till he have sounded the depth of your devises, that he may betray you to your greatest enemies.
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As the Syrens sing most sweetely when they intend your destruction, so flatterers speak most faire, when they practise most treacherie.
As the Sire's sing most sweetly when they intend your destruction, so Flatterers speak most fair, when they practise most treachery.
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Therefore euery faire looke is not to bee liked, euery smooth tale is not to bee beleeued,
Therefore every fair look is not to be liked, every smooth tale is not to be believed,
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and euery glosing tongue is not to be trusted:
and every glossing tongue is not to be trusted:
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But as we must trie the spirits whether they bee of God or no, 1. Iohn, 4.1.
But as we must try the spirits whither they be of God or no, 1. John, 4.1.
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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.
So we must try the words whither they come from the heart or no; & we must try the Deeds whither they be answerable to the words or no.
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Now we are come to the question, which is by what meanes a man may inherit eternall life.
Now we Are come to the question, which is by what means a man may inherit Eternal life.
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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.
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.
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Therefore though this Lawier were to bee blamed because hee came with so bad a minde;
Therefore though this Lawyer were to be blamed Because he Come with so bad a mind;
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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:
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:
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As what God did before he made the worlde: How long Adam stood in the state of innocencie:
As what God did before he made the world: How long Adam stood in the state of innocence:
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Whether Salomon were saued or no: with many such vaine and vnnecessary questions;
Whither Solomon were saved or no: with many such vain and unnecessary questions;
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but fewe there are which will aske (as this Lawier did) what they must doo to inherit eternall life.
but few there Are which will ask (as this Lawyer did) what they must do to inherit Eternal life.
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You shall see many very carefull and inquisitiue howe they may get riches; where they may purchase lands and Lordshippes;
You shall see many very careful and inquisitive how they may get riches; where they may purchase Lands and Lordships;
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howe they may come to aduauncement and honour; and by what meanes they may procure the Princes fauour:
how they may come to advancement and honour; and by what means they may procure the Princes favour:
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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,
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,
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or which way they may come to heauen? It is not now as it was in Iohn Baptists time,
or which Way they may come to heaven? It is not now as it was in John Baptists time,
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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.
when the Publicans, the Soldiers and all sorts of people Come 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 Come and asked him, what shall we do that we may work the works of God? John, 6.28.
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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.
Nor it is not now as it was in Peter's time, when upon the hearing of Peter's Sermon the people Come to Peter and to the other Apostles, crying and saying, Men and Brothers, what shall we do? Acts, 2.37.
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But now euery mans minde is of his worldly profit, or pleasure, or preferment.
But now every men mind is of his worldly profit, or pleasure, or preferment.
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This is the drift of all their deuises, this is the ende of all their practises,
This is the drift of all their devises, this is the end of all their practises,
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how they may liue here in delight and ease, and leaue behind them a rich posteritie.
how they may live Here in delight and ease, and leave behind them a rich posterity.
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As for that heauenly country whereunto they were borne, that newe Ierusalem wherein they should dwell, it is the furthest end of their thought,
As for that heavenly country whereunto they were born, that new Ierusalem wherein they should dwell, it is the furthest end of their Thought,
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and the least part of all their care how to inherit it, how to inhabite it.
and the least part of all their care how to inherit it, how to inhabit it.
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The Question is, how hee may inherite eternall life;
The Question is, how he may inherit Eternal life;
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wherein hee seemeth to confesse that there is an eternall life, for thereof he makes no doubt, only the question is,
wherein he seems to confess that there is an Eternal life, for thereof he makes no doubt, only the question is,
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howe hee may attaine vnto it.
how he may attain unto it.
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Heere therefore it appeareth that this Lawier was not a Saducee which denied the resurrection of the dead.
Here Therefore it appears that this Lawyer was not a Sadducee which denied the resurrection of the dead.
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Mathe. 22. Nor hee was not an Epicure, which are of this opinion, that after death there is neither ioy to bee looked for,Mathe. 22. Nor he was not an Epicure, which Are of this opinion, that After death there is neither joy to be looked for,
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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,
nor pain to be feared, and Therefore Are wont to say, Ede, Bible, lude, etc. or as it is 1. Cor. 15. Let us eat and drink,
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for to morrow we shall die. for to morrow we shall die.
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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,
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,
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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.
and lived After the straitest 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 Iewes.
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Though this Lawier were learned, yet it was boldly done of him to tempt the Lorde:
Though this Lawyer were learned, yet it was boldly done of him to tempt the Lord:
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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,
But what is it which learning Dare not attempt, if it be not tempered with the Fear of God? christ Iesus found no greater Adversaries than the high Priests, the Scribes & Pharisees, which were all learned men,
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and the Church of Christ at this day is by none so much afflicted, as by those that carrie the opinion of singuler learning.
and the Church of christ At this day is by none so much afflicted, as by those that carry the opinion of singular learning.
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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.
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.
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Let learned men therefore learne to feare the Lord:
Let learned men Therefore Learn to Fear the Lord:
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yea, let them learne to know nothing so much as Christ Iesus, and him crucified, 1. Cor. 2.2.
yea, let them Learn to know nothing so much as christ Iesus, and him Crucified, 1. Cor. 2.2.
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without the which knowledge all knowledge is ignorance, all wisedome is foolishnes, all learning is madnes,
without the which knowledge all knowledge is ignorance, all Wisdom is foolishness, all learning is madness,
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and all religion is error, or hipocrisie, or superstition. God hath not chosen many wise men, nor many nightie men, nor many noble men,
and all Religion is error, or hypocrisy, or Superstition. God hath not chosen many wise men, nor many nightie men, nor many noble men,
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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;
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;
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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;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;
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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.
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.
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And there is no doubt, but that in all ages, and euen at this day, hee calleth some in euery place,
And there is no doubt, but that in all ages, and even At this day, he calls Some in every place,
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and endueth them with excellent learning, that they may serue to the gathering together of the Saints,
and endueth them with excellent learning, that they may serve to the gathering together of the Saints,
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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.and to the exercising of the Ministry, and to the edifying of the Church of God, Ephes 4.12. The Lord Iesus 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.
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we (that haue instructed other, and turned many to righteousnes) may shine as the brightnes of the firmament, we (that have instructed other, and turned many to righteousness) may shine as the brightness of the firmament,
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and as the staerres of heauen for euer, Dan, 12.3. Good Master what shall I doo to inherite eternall life? and as the staerres of heaven for ever, Dan, 12.3. Good Master what shall I do to inherit Eternal life?
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Marke heere the discretion of the Lawier in asking this question.
Mark Here the discretion of the Lawyer in asking this question.
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As the man was a Lawier, so there is no doubt but that hee had read the Lawe and the Prophets.
As the man was a Lawyer, so there is no doubt but that he had read the Law and the prophets.
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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 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.
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If you peruse the Prophets you shall not finde, Cease from doing of euill and learne to speake well.
If you peruse the prophets you shall not find, Cease from doing of evil and Learn to speak well.
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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.
But the Law Says, 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.
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And the Prophets say, Cease from doing of euill, and learne to doe well. Esay, 1.16. Psal. 24.14.
And the prophets say, Cease from doing of evil, and Learn to do well. Isaiah, 1.16. Psalm 24.14.
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And therefore the Lawier saith not;
And Therefore the Lawyer Says not;
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How much must I knowe, nor what shall I beleeue, but what shall I doo to inherite eternall life.
How much must I know, nor what shall I believe, but what shall I do to inherit Eternal life.
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Wee haue beene taught too long, that wee are saued by faith without the workes of the Law.
we have been taught too long, that we Are saved by faith without the works of the Law.
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Which Doctrine though it bee most true, and both soundly proued, and flatly concluded Rom. 3.28.
Which Doctrine though it be most true, and both soundly proved, and flatly concluded Rom. 3.28.
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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.
Yet being understood amiss as Paul's writings sometime Are, 2. Pet. 3.16. it hath been the decay of all good Deeds, and brought in Epicurism and all ungodliness.
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Tis true indeede that eternall life is the gift of God through Iesus Christ, Rom. 6.23.
This true indeed that Eternal life is the gift of God through Iesus christ, Rom. 6.23.
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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:
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 Stands certain from all eternity:
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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.
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.
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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.
But in respect of our selves it is uncertain, and Therefore we must strive to make the same sure by good works, 2. Pet. 1.10.
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These are the wayes to come to heauen, though they bee not the cause why wee shall come to heauen,
These Are the ways to come to heaven, though they be not the cause why we shall come to heaven,
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therefore we must keepe the way if euer wee meane to come to heauen: For as wee are ordained to the ende;
Therefore we must keep the Way if ever we mean to come to heaven: For as we Are ordained to the end;
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so are wee ordained to the meanes which bring vs to that end.
so Are we ordained to the means which bring us to that end.
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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 cōscience, 1. Tim. 5.19.
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.
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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,
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,
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and shall endeuour by all meanes as Paul did to keepe a good conscience both toward God & toward men. Act. 14.16.
and shall endeavour by all means as Paul did to keep a good conscience both towards God & towards men. Act. 14.16.
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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.
For that which is spoken of christ in special, Psalm 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.
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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 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,
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and the Chilof the Diuel loue sinne and doe it. 1. Iohn. 3.7. Let no man therefore thinke that he is predestinate to saluation:
and the Chilof the devil love sin and do it. 1. John. 3.7. Let no man Therefore think that he is predestinate to salvation:
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vnlesse hee finde and seele in himselfe the effects & fruits of predestination.
unless he find and seel in himself the effects & fruits of predestination.
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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.
For those whom God hath predestinate, them also in his good time he calls Rom. 8.29.30. (not to uncleanness but unto holiness, 1. Thebes 4.7.) and whom he calls, them also he Justifieth (and endueth with the grace of sanctification. Rom. 6.2. etc.) and whom he Justifieth, them also he Glorifieth.
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Rom. 8. If any bee ingrafted into Christ by a liuely faith, hee cannot but bring forth the fruit of good life.Rom. 8. If any be ingrafted into christ by a lively faith, he cannot but bring forth the fruit of good life.
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Iohn. 15. and whosoeuer doth not bring forth such fruit it is certaine that he is not yet ingrafted into Iesus Christ.John. 15. and whosoever does not bring forth such fruit it is certain that he is not yet ingrafted into Iesus christ.
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Let vs not therefore I say flatter nor deceiue our selues, as though we had true faith,
Let us not Therefore I say flatter nor deceive our selves, as though we had true faith,
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when we haue not the true fruits of faith. For as the Sunne cannot be without light, nor the fire without heat:
when we have not the true fruits of faith. For as the Sun cannot be without Light, nor the fire without heat:
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no more can a sauing faith be without good workes, which are the fruits and effects thereof.
no more can a Saving faith be without good works, which Are the fruits and effects thereof.
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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.
The penitent thief had but a short time of Repentance: yet in that short time he wanted not good works to declare his faith. Lycia. 23.40 41.42.
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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;
For no sooner was it given him to believe in christ, but that presently he makes answer on the behalf of christ and cleareth him of all amiss;
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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.
he Rebuketh his fellow for his incredulity, he Confesses the greatness of their sin, and their just punishment for the same, he acknowledgeth christ to be the Lord and calls upon him.
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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,
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,
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for Lorde Lorde will not serue the turne Math. 7.21.) nor it is not enough for vs to preach vnto you,
for Lord Lord will not serve the turn Math. 7.21.) nor it is not enough for us to preach unto you,
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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.
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 then you deceive your selves, James 1.22.
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But you that say you haue faith must shew it by your deedes, Iames. 2.18.
But you that say you have faith must show it by your Deeds, James 2.18.
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And you that come to call vpon the Lord must depart from iniquitie. 2. Tim. 2.19.
And you that come to call upon the Lord must depart from iniquity. 2. Tim. 2.19.
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And we that preach vnto you, must practise that our selues, which we preach vnto you,
And we that preach unto you, must practise that our selves, which we preach unto you,
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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 be an Exampl 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;
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and then you shall be iustified, Rom. 2.13. VVhat shall I doo? The Papistes will haue other men doo good works for them.
and then you shall be justified, Rom. 2.13. What shall I do? The Papists will have other men do good works for them.
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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.
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.
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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 that Are Protestants, Because we will not disable christ, nor derogate from his merits, will have christ do all for us,
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and we will doo nothing for our selues. But this Lawier was of another minde;
and we will do nothing for our selves. But this Lawyer was of Another mind;
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Hee asketh what hee shall doo to gaine eternall life, because hee knewe that another man could not deserue it for him.
He asks what he shall do to gain Eternal life, Because he knew that Another man could not deserve it for him.
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The soule that sinneth that same shall die, and the soule that dooth righteousnes shall surelie liue saith the Lord, Ezec. 18.4.5.The soul that Sinneth that same shall die, and the soul that doth righteousness shall surely live Says the Lord, Ezekiel 18.4.5.
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And though Moses and Samuell stoode before the Lorde, to make intercession for the wicked, it shall not helpe them, Ier. 15.1.
And though Moses and Samuel stood before the Lord, to make Intercession for the wicked, it shall not help them, Jeremiah 15.1.
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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,
Yea, though Noah, daniel, and Job, were in the Land when the Lord brings his plagues upon it for sin, they shall save neither Sons nor daughters,
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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,but only deliver their own Souls by their righteousness, Ezekiel 14.20. Therefore it behooveth every man to know what he must do to inherit Eternal life,
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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.
and not only to know, for he that Knoweth his Masters will and does it not, shall be beaten with many stripes, Lycia, 12.48.
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but hee must doo it, and so shall hee haue cause of reioysing in himselfe, and not in another.
but he must do it, and so shall he have cause of rejoicing in himself, and not in Another.
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For as another mans sinne shall not bee laid to my charge, so another mans righteousnes shall not bee reckoned to be mine,
For as Another men sin shall not be laid to my charge, so Another men righteousness shall not be reckoned to be mine,
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but euerie man shall beare his owne burthen, Gal. 6.4.5. VVhat 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 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 blows over, Job, 7.7. James to a vapour that soon Vanishes away, James, 4.14. This Lawyer asks not After this temporal life, for this is Common to beasts with men:
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But here he inquireth concerning that life which is eternall, and shall neuer haue an end.
But Here he inquires Concerning that life which is Eternal, and shall never have an end.
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Tis strange to see how euery man almost desireth to be eternall, and yet how fewe do vse the meanes to be eternall:
This strange to see how every man almost Desires to be Eternal, and yet how few do use the means to be Eternal:
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As the fowles by a naturall inclination, delight to flie, the fish to swimme, and the beastes to goe;
As the fowls by a natural inclination, delight to fly, the Fish to swim, and the beasts to go;
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so men are naturally carried with an earnest desire to liue for euer.
so men Are naturally carried with an earnest desire to live for ever.
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And albeit men know themselues to be mortall, yet euery man according to his seuerall disposition, deuiseth some meanes to be immortall.
And albeit men know themselves to be Mortal, yet every man according to his several disposition, devises Some means to be immortal.
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Some like Lycurgus doo publish wholsome lawes: Some Plato like, pen learned bookes:
some like Lycurgus do publish wholesome laws: some Plato like, pen learned books:
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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.
And Some like Solomon built goodly houses, and call the Lands After their own names, thinking by this means that their names At least shall continue for ever, Psalm 49.
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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;
Thus every man almost, either for Some valiant enterprise like David 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;
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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.
or for their famous and stately buildings, as the Builders of both the Babels, in the Eleventh Chapter of Genesis, and fourth Chapter of daniel, will be eternixed.
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But howsoeuer men by such meanes may bee remembred after death, yet this is not the way to get eternall life.
But howsoever men by such means may be remembered After death, yet this is not the Way to get Eternal life.
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For this is life eternall to know the onelie true God, the seauenteenth Chapter of Iohn, and third verse.For this is life Eternal to know the only true God, the seauenteenth Chapter of John, and third verse.
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And to beleeue in the sonne of God, the third Chapter of Iohn, and sixteenth verse.
And to believe in the son of God, the third Chapter of John, and sixteenth verse.
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But these knowers must be dooers; for he that saith I know him, and keepeth not his commandements, is a liar,
But these knowers must be doers; for he that Says I know him, and Keepeth not his Commandments, is a liar,
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and the truth is not in him, the first of Iohn, the third Chapter, and fourth verse.and the truth is not in him, the First of John, the third Chapter, and fourth verse.
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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.
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.
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Therefore to the obtaining of eternall life two things are necessarie. The first is, to beleeue well;
Therefore to the obtaining of Eternal life two things Are necessary. The First is, to believe well;
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the second is, to liue well.
the second is, to live well.
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By the first we are iustified in the fight of God, for hee respecteth our faith.
By the First we Are justified in the fight of God, for he respecteth our faith.
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By the second wee are iustified in the sight of men, for they regard our workes.
By the second we Are justified in the sighed of men, for they regard our works.
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And thus are the Apostles Paul and Iames reconciled;
And thus Are the Apostles Paul and James reconciled;
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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;
for when Paul makes faith the cause of justification, Romans, third Chapter, and twenty eight verse, he means such a Says as works by love, Galatians, the fifth Chapter, & sixth verse;
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whereby wee are iustified in the sight of God.
whereby we Are justified in the sighed of God.
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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.
And when James makes works the cause of justification, James the second Chapter, and twenty foure verse, he means such works as proceed from faith, James, the second Chapter & the eighteenth verse, whereby we Are declared to be righteous before men.
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The Scripture describeth this eternall life by diuers excellent names:
The Scripture Describeth this Eternal life by diverse excellent names:
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to shew the worthines and excellencie thereof, it is called a Kingdome, Luke, the twelfth Chapter, and thirty two verse;
to show the worthiness and excellency thereof, it is called a Kingdom, Lycia, the twelfth Chapter, and thirty two verse;
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but yet such a Kingdome as cannot bee shaken like the Kingdomes of this worlde, Hebrewes, the twelfth Chapter, and twenty eight Verse;
but yet such a Kingdom as cannot be shaken like the Kingdoms of this world, Hebrews, the twelfth Chapter, and twenty eight Verse;
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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 a heavenly Kingdom, Matthew, the eighth Chapter and Eleventh verse. It is called Paradise, Lycia the three & twenty Chap. and forty three verse;
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for it is more pleasant than the garden of Eden.
for it is more pleasant than the garden of Eden.
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And Abrahams bosome, Luke the sixteenth Chapter, for it is a place of rest and comfort.
And Abrahams bosom, Lycia the sixteenth Chapter, for it is a place of rest and Comfort.
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It is called the house of the father, wherein there be many Mansions, Iohn, the fourteenth Chapter.
It is called the house of the father, wherein there be many Mansions, John, the fourteenth Chapter.
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The ioy of the Lord, whereinto euery faithfull seruant must enter, in Matthew 22. Chapter;
The joy of the Lord, whereinto every faithful servant must enter, in Matthew 22. Chapter;
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and all to expresse and declare vnto vs the beauty, excellencie, and glorie of that life which is eternall:
and all to express and declare unto us the beauty, excellency, and glory of that life which is Eternal:
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And yet as glorious & excellent as it is;
And yet as glorious & excellent as it is;
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such is the loue and fauour of God vnto vs, that he hath appointed it to be our inheritance,
such is the love and favour of God unto us, that he hath appointed it to be our inheritance,
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as here the Lawyer termeth it.
as Here the Lawyer termeth it.
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Inheritance is a kinde of tenure, whereby a man in his own right holdeth or possesseth any thing, as his own;
Inheritance is a kind of tenure, whereby a man in his own right holds or Possesses any thing, as his own;
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as when a lawfull heyre doth inherite his Fathers landes:
as when a lawful heir does inherit his Father's Lands:
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Euen so the kingdome of God belongeth vnto vs as our lawfull inheritance, because we are the Sonnes of God.
Even so the Kingdom of God belongeth unto us as our lawful inheritance, Because we Are the Sons of God.
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It is a great prerogatiue to bee the Sonnes of God. Iohn, the first Chapter and third verse.
It is a great prerogative to be the Sons of God. John, the First Chapter and third verse.
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But to bee Heyres and Heyres with Christ, ( Rom. the eight Chapt,) of that heauenly inheritance is a wonderfull priuiledge.
But to be Heirs and Heirs with christ, (Rom. the eight Chapter,) of that heavenly inheritance is a wonderful privilege.
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How are wee bound vnto Almightie God? that where as hee might haue made vs stones,
How Are we bound unto Almighty God? that where as he might have made us stones,
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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.
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.
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Behold (deare brother) and consider that heauen is thine inheritance, eternall glorie is thy patrimony;
Behold (deer brother) and Consider that heaven is thine inheritance, Eternal glory is thy patrimony;
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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:
thou art born to a Kingdom, thou hast a title to it, & when thou dost depart this life thou shalt be sure to find it:
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If before thou departe this life thou doe not loose thy right and title by thy sinfull life.
If before thou depart this life thou do not lose thy right and title by thy sinful life.
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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:
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:
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If heretofore thou hast prophaned the Lords Saboath, remember that henceforth thou sanctifie it:
If heretofore thou hast Profaned the lords Sabbath, Remember that henceforth thou sanctify it:
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If thou hast beene a Blasphemer of the name of God, see that henceforth thou vse it with al reuerēce:
If thou hast been a Blasphemer of the name of God, see that henceforth thou use it with all Reverence:
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If thou hast beene malicious, from henceforth be charitable: If thou hast beene contentious, now learne to bee peaceable:
If thou hast been malicious, from henceforth be charitable: If thou hast been contentious, now Learn to be peaceable:
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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 been incontinent, now begin to be chaste: If thou hast been a drunkard, from henceforth be Sobrium: & in a word.
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If thou hast beene inclined to any sin, bee sorrie for it and forsake it: If thou hast neglected anye good worke:
If thou hast been inclined to any since, be sorry for it and forsake it: If thou hast neglected any good work:
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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.
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.
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as it is written in Luke, the eighth Chapter, and twentie one verse.
as it is written in Lycia, the eighth Chapter, and twentie one verse.
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The Lord in mercie graunt that you bee not forgetfull hearers but dooers of the word. Here endeth the first Sermon.
The Lord in mercy grant that you be not forgetful hearers but doers of the word. Here Endeth the First Sermon.
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THE LAVVGIVERS Ansvvere to the Lavvyers Question. Luke, 10.
THE LAVVGIVERS Answer to the Lawyers Question. Luke, 10.
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And he saide vnto him, what is written in the law, how readest thou? &c. YOV haue heard the Question propounded:
And he said unto him, what is written in the law, how Readest thou? etc. YOU have herd the Question propounded:
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Now you shall heare the Question answered.
Now you shall hear the Question answered.
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And he saide vnto him, what is written in the law, how readest thou? As if hee should haue saide:And he said unto him, what is written in the law, how Readest thou? As if he should have said:
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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 vvhich it behooueth euery man to knowe by what meanes hee may inherite eternall life.
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 behooveth every man to know by what means he may inherit Eternal life.
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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:
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:
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Tell me what doth the Law require of thee:
Tell me what does the Law require of thee:
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Thou seemest to haue read the Scriptures, let me see how thou hast profited by thy reading.
Thou seemest to have read the Scriptures, let me see how thou hast profited by thy reading.
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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.
Thus does our Saviour send this Lawyer to the Law to Learn his duty, and sets him to school that Thought himself too good to Learn.
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Hee came to tempt Christ by asking the question, but nowe himselfe must make the answere,
He Come to tempt christ by asking the question, but now himself must make the answer,
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vnlesse he will bewray his owne ignorance. If hee be a Lawier, let him looke what the lawe saith concerning this question,
unless he will bewray his own ignorance. If he be a Lawyer, let him look what the law Says Concerning this question,
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because the lawe is able to resolue euery doubt, second Timothie, the third Chapter; sixteene and seauenteene verses.
Because the law is able to resolve every doubt, second Timothy, the third Chapter; sixteene and seauenteene Verses.
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Therefore the Prophet Esay sendeth vs to the lawe and to the testimonie, Esay the eighth Chapter, and twenty verse.
Therefore the Prophet Isaiah sends us to the law and to the testimony, Isaiah the eighth Chapter, and twenty verse.
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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.
And our Saviour christ bids us search the Scriptures, John 5. And Telleth us that the ignorance of them is the cause of all error, Matthew twelue Chapter.
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If then thou wouldest know the will of God studie the scriptures, there hee hath reuealed his will vnto thee:
If then thou Wouldst know the will of God study the Scriptures, there he hath revealed his will unto thee:
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If thou desire to please the Lord, looke into his worde, there hee hath shewed thee what his pleasure is:
If thou desire to please the Lord, look into his word, there he hath showed thee what his pleasure is:
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Finally, if thou wouldest haue thy works to prosper, consider what is written in the lawe, aske counsell at the mouth of the Lord:
Finally, if thou Wouldst have thy works to prosper, Consider what is written in the law, ask counsel At the Mouth of the Lord:
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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:
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:
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If harlots entise thee to lewdnes as Putiphars wise entised Ioseph, Genesis the thirty nine Chapter, fly from them as Ioseph did from hir,
If harlots entice thee to Lewdness as Potiphar's wise enticed Ioseph, Genesis the thirty nine Chapter, fly from them as Ioseph did from his,
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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;
and Remember what the law Says, thou shalt not commit adultery. If Sinners such as have no Fear of God before their eyes entice thee saying;
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Come with vs wee will lay waite for blood, and watch to state the simple man: Come with us we will lay wait for blood, and watch to state the simple man:
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consent thou not, but consider what is written in the Law. Thou shalt do no murther:
consent thou not, but Consider what is written in the Law. Thou shalt do no murder:
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If they say cast in thy lot among vs, wee will all haue one purse, wee shall get great riches,
If they say cast in thy lot among us, we will all have one purse, we shall get great riches,
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and fill our houses with spoile, Prouerbs the first Chapter and fourteenth verse.and fill our houses with spoil, Proverbs the First Chapter and fourteenth verse.
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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,
Walk not thou in the Way with them, refrain thy foot from their path, and look what the Law requires of thee, thou shalt not steal. If Papists would persuade thee to change thy Religion,
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because thy Fathers were of another religion, looke into the Scriptures, examine thy religion by the word of God,
Because thy Father's were of Another Religion, look into the Scriptures, examine thy Religion by the word of God,
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and then as Elias saide vnto the people, If the Lord be God then follow him,
and then as Elias said unto the people, If the Lord be God then follow him,
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but if Baal be hee then goe after him, the first booke of Kings the eighteenth Chapter and twenty one verse.but if Baal be he then go After him, the First book of Kings the eighteenth Chapter and twenty one verse.
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So answere thou them, if this religion be agreeable to the worde as in truth it is,
So answer thou them, if this Religion be agreeable to the word as in truth it is,
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then will I be of this religion, though my forefathers haue beene of your religion:
then will I be of this Religion, though my Forefathers have been of your Religion:
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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,
And to conclude, if thy father that begat thee, thy mother that bore thee, thy wife that lies in thy bosom, thy friend that is as thine own self,
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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 thy child which is the fruit of thy body (Deuteronomy the thirteenth Chapter and sixth verse) shall require thee to do any thing which the Lord hath forbidden in his law,
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or shall forbid thee to doo any thing which the Lorde hath commanded in his word,
or shall forbid thee to do any thing which the Lord hath commanded in his word,
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then thou maist answere them as Iob answered his wife, thou speakest like a foolish woman, Iob the second Chapter and tenth verse;
then thou Mayest answer them as Job answered his wife, thou Speakest like a foolish woman, Job the second Chapter and tenth verse;
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or as Christ answered his mother, VVoman what haue I to doo with thee? Iohn the second Chapter and fourth verse;
or as christ answered his mother, VVoman what have I to do with thee? John the second Chapter and fourth verse;
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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.
or as he answered his friend Peter, Go After me Sathan, for thou saverest not the things that be of God, etc. Matthew the sixteenth Chapter and twenty three verse.
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Yea if it come to this, that thy Prince which hath power ouer thy life commaund one thing,
Yea if it come to this, that thy Prince which hath power over thy life command one thing,
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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.
and the Lord command the contrary, thou must answer as Peter and John answered the Rulers (Acts the fourth Chapter and nineteenth verse) whither it be mere, etc. Yea thou must be content with Sidrach, Meshach 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.
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It followeth verse twenty seauen, And he answered and saide, Thou shalt loue thy Lord God with all thy heart,
It follows verse twenty seauen, And he answered and said, Thou shalt love thy Lord God with all thy heart,
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and with all thy soule, and with all thy strength, and with all thy thought, and thy neighbour as thy selfe. and with all thy soul, and with all thy strength, and with all thy Thought, and thy neighbour as thy self.
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Before the Lawier mooued the Question:
Before the Lawyer moved the Question:
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Now tis the Lawiers turne to answere, and in his answere he sheweth him selfe a learned Lawier:
Now this the Lawyers turn to answer, and in his answer he shows him self a learned Lawyer:
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for whereas the lawe of God consisteth of tenne precepts, he reduceth the same vnto two;
for whereas the law of God Consisteth of tenne Precepts, he reduceth the same unto two;
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The one taken as it seemeth out of Deutronomium the sixt Chapter, conteining our duety towarde God;
The one taken as it seems out of Deuteronomy the sixt Chapter, containing our duty toward God;
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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,
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,
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so it is reduced to two dueties, and both these require but one thing and that is loue, Deutronomium the tenth Chapter.
so it is reduced to two duties, and both these require but one thing and that is love, Deuteronomy the tenth Chapter.
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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;
So does our Saviour christ himself divide the law, Matthew the twenty two Chapter, where being asked which is the great Commandment, he Answers as Here this Lawyer doth;
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Thou shalt loue the Lorde thy God with all thy heart, with all thy soule, and with all thy minde: Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind:
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This is the first commaundement and the second is like vnto this; Thou shalt loue thy neighbour as thy selfe. This is the First Commandment and the second is like unto this; Thou shalt love thy neighbour as thy self.
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Heere is nothing but loue (my brethren) and yet here is the fulfilling of the law, Romaines the thirteenth Chapter.
Here is nothing but love (my brothers) and yet Here is the fulfilling of the law, Romans the thirteenth Chapter.
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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.
For all the benefits that God had bestowed upon the Israelites his people, he requires nothing but love: And for all the favours which he hath done unto us, he asks no more but love again.
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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.
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.
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But nowe hee is •aine to become a Suter for our loue which he hath dearely bought,
But now he is •aine to become a Suitor for our love which he hath dearly bought,
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for he shewed his loue to vs before hee craues our loue to him.
for he showed his love to us before he craves our love to him.
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By his almightie power hee created vs of nothing, and made vs the most excellent of all his creatures;
By his almighty power he created us of nothing, and made us the most excellent of all his creatures;
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if that bee little worth because it cost him little, for he spake the word and we were made, Psal. 33.9.
if that be little worth Because it cost him little, for he spoke the word and we were made, Psalm 33.9.
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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;
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;
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so did he loue this sinfull world, that he gaue his onely begotten sonne to die for the sinnes thereof.
so did he love this sinful world, that he gave his only begotten son to die for the Sins thereof.
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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;
That he might bring us to heaven, he Come down from heaven; that he might deliver us from hell, he went down to hell for us;
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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.
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.
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And what can God doo more, than to die for sinfull men? And for all this, what dooth this louing Lorde require of thee,
And what can God do more, than to die for sinful men? And for all this, what doth this loving Lord require of thee,
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but that thou loue the Lord thy God. Blessed be such a Lorde that requireth nothing of his seruants but loue.
but that thou love the Lord thy God. Blessed be such a Lord that requires nothing of his Servants but love.
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If any Prince were so gratious vnto his subiects that he would require no other subsidies,
If any Prince were so gracious unto his Subjects that he would require no other subsidies,
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nor tribute, nor custome of them but loue:
nor tribute, nor custom of them but love:
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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.
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.
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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.
Once he required burned offerings, that was a deer kind of service; but now he asks love, a kind of service which every man may well afford.
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He asketh not learning, nor strength, nor riches, nor nobility, but he asketh loue ;
He asks not learning, nor strength, nor riches, nor Nobilt, but he asks love;
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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.
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 born.
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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.
If God had required this of thee, that thou Shouldst be able to dissolve doubts like Daniell, 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.
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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,
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 requires such a thing of us,
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as the poorest & simplest may performed as well as the wealthiest or wisest man in all the world,
as the Poorest & simplest may performed as well as the Wealthiest or Wisest man in all the world,
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for if we cannot loue, we can do nothing;
for if we cannot love, we can do nothing;
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specially if wee cannot loue God, that hath so loued vs, we go not so farre as the wicked doe,
specially if we cannot love God, that hath so loved us, we go not so Far as the wicked doe,
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for sinners also loue their louers, Luc. 6.32.
for Sinners also love their lovers, Luke 6.32.
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And therefore blessed be God, that for the performance of so small a worke, hath proposed such a great rewarde,
And Therefore blessed be God, that for the performance of so small a work, hath proposed such a great reward,
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and for the obtayning of such a happy state, hath imposed such an easie taske.
and for the obtaining of such a happy state, hath imposed such an easy task.
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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,The eye hath not seen, the ear hath not herd, neither can the heart conceive, what God hath prepared for them that love him, Isaiah 64. chap. 4. verse. 1. Corinthians. 2. chap. 9. verse. And for all these unspeakable Joys which God hath prepared, he requires no more of us but love. How is God enamoured of our love,
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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 how unkind shall we be to withhold it from him? He hath an innumerable company of Angels, which Are inflamed with his love:
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and not content therewith, he sues to haue the loue of men.
and not content therewith, he sues to have the love of men.
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God hath no neede of our loue, no more then Elisa had neede of Naamans cleansing,
God hath no need of our love, no more then Elisa had need of Naamans cleansing,
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but as Elisa bad Naaman wash, that he might become cleane, in the second booke of Kings the fift chapter:
but as Elisa bad Naaman wash, that he might become clean, in the second book of Kings the fift chapter:
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so God bids vs loue, that wee might be saued.
so God bids us love, that we might be saved.
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It is for our good altogether, that God requires our loue in earth, because he meanes to set his loue on vs in heauen.
It is for our good altogether, that God requires our love in earth, Because he means to Set his love on us in heaven.
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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;
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;
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Loue, and you shall liue for euer.Love, and you shall live for ever.
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Nowe if you would knowe whether you haue this loue of God in you, examine your actions,
Now if you would know whither you have this love of God in you, examine your actions,
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whether they bee done with delight and comfort. In amore nihil amari ; In loue there is no mislike.
whither they be done with delight and Comfort. In amore nihil Amari; In love there is no mislike.
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Tis like the waters of Iordane wherein Naaman washed: for as his flesh which before was leprous, became faire and tender after his washing,
This like the waters of Iordane wherein Naaman washed: for as his Flesh which before was leprous, became fair and tender After his washing,
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so all our actions, and labours, and afflictions, which before were tedious and irkesome, become ioyous,
so all our actions, and labours, and afflictions, which before were tedious and irksome, become joyous,
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and pleasaunt, and comfortable, after wee are once bathed in the loue of God.
and pleasant, and comfortable, After we Are once bathed in the love of God.
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It is like the Salte that Elisa cast into the noysome waters, to make them wholesome, in the 2. Kings and second chapter;
It is like the Salt that Elisa cast into the noisome waters, to make them wholesome, in the 2. Kings and second chapter;
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or like the meale that Elisa put into the bitter pottage to make them sweete,
or like the meal that Elisa put into the bitter pottage to make them sweet,
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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,
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,
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and sicknesse, and pouerty, and labours, and watchings, and losses, and iniuries, and famishment, and banishment,
and sickness, and poverty, and labours, and watchings, and losses, and injuries, and famishment, and banishment,
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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,
and persecutions, & imprisonment, yea & death it self 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,
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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:
as he protesteth, Rom. 8. Wherefore (Beloved) seeing God that hath done so much for us, requires no more but love of us, which every one may Easily afford:
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let him be our loue, our ioy, and whole delight, and then all our life will seeme delightfull.
let him be our love, our joy, and Whole delight, and then all our life will seem delightful.
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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:
As Jacob served seauen Years for Rachaell, Gen. 29.20. and they seemed to him but a few days for the love that he bore unto his:
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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,
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,
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and all our crosses shall be counted so many comforts:
and all our Crosses shall be counted so many comforts:
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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.
for his sake whom we love a great deal more then Jacob loved Rachel, Because his love to us is like Ionathans love to David, passing the love of women, 2. Samuel 1.26.
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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.
Thus we have herd, what it is that the Lord requires of us, namely love. Now let us see what manner of love he requires.
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Thou shalt loue the Lord thy God, with all thy heart, with all thy soule, with all thy strength, and with all thy thought. Thou shalt love the Lord thy God, with all thy heart, with all thy soul, with all thy strength, and with all thy Thought.
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Here the Lord setteth downe the measure of that loue which he requireth of vs, that first it must be true and vnfained,
Here the Lord sets down the measure of that love which he requires of us, that First it must be true and unfeigned,
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as proceding from the hart & minde;
as proceeding from the heart & mind;
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secondly that it must be sound and perfect with all the heart, with all the minde.
secondly that it must be found and perfect with all the heart, with all the mind.
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The Lorde which is a spirit and trueth, Iohn. 4. will be serued in spirit and in the truth.
The Lord which is a Spirit and truth, John. 4. will be served in Spirit and in the truth.
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He cannot away with hypocrites, which drawe neere vnto him with their lips, but their hearts are farre from him.
He cannot away with Hypocrites, which draw near unto him with their lips, but their hearts Are Far from him.
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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;Matthew 15. He cannot abide dissemblers, which flatter with their lips, and dissemble in their double heart, Psalm 12. and Therefore though he requires all the heart, yet he requires not a double heart;
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to signifie that a single heart is pleasing vnto him, and that he detesteth a double hart.
to signify that a single heart is pleasing unto him, and that he detesteth a double heart.
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As there is a glosing tongue a wanton eye, an idle eare, a wicked hand, and a wandring foote;
As there is a glossing tongue a wanton eye, an idle ear, a wicked hand, and a wandering foot;
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so there is a false and dissembling heart, which marreth all the rest.
so there is a false and dissembling heart, which marreth all the rest.
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As is the eye, such is the light, if the eye be single, the body is full of light: As is the eye, such is the Light, if the eye be single, the body is full of Light:
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if the eye be wicked, the body is full of darkenesse, Matth. 6.22.if the eye be wicked, the body is full of darkness, Matthew 6.22.
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So as is the heart, such are the actions of the body, which proceede from the heart.
So as is the heart, such Are the actions of the body, which proceed from the heart.
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A good man, out of the good treasure of the heart, bringeth foorth good things, A good man, out of the good treasure of the heart, brings forth good things,
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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:and an evil man out of the evil treasure of the heart brings forth evil things, Matthew 12.35. Therefore as christ Says, Make clean within, and all will be clean, Luke 11. So I say unto you:
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looke that your heart be sincere and single, and then your tongue, your eye, your eare, your hand, your foote, that is;
look that your heart be sincere and single, and then your tongue, your eye, your ear, your hand, your foot, that is;
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all your actions will be holy to the Lord.
all your actions will be holy to the Lord.
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The heart of man is the storehouse wherein his treasure lyeth, and therefore God seeking to haue the treasure, requires the heart:
The heart of man is the storehouse wherein his treasure lies, and Therefore God seeking to have the treasure, requires the heart:
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For where the treasure is, there will the heart be also, Matth. 6.21. But he will haue it freely, not by constraint;For where the treasure is, there will the heart be also, Matthew 6.21. But he will have it freely, not by constraint;
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and therefore he requires the heart, because whatsoeuer is done with the hart, is done willingly,
and Therefore he requires the heart, Because whatsoever is done with the heart, is done willingly,
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and that which is done against the heart, is done as it were against the haire.
and that which is done against the heart, is done as it were against the hair.
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Therefore in requiring the heart, God sheweth that hee delighteth in voluntary seruice.
Therefore in requiring the heart, God shows that he delights in voluntary service.
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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.
Among all the offerings that the Lord in his law required of his people, he liketh none so well as the freewill offerings of their hand.
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Princes require helpe of their subiects, because they stand in neede of helpe, not regarding whether they doe it willingly or against their willes;
Princes require help of their Subjects, Because they stand in need of help, not regarding whither they do it willingly or against their wills;
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but God requireth the heart, because he needeth not our helpe.
but God requires the heart, Because he needs not our help.
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As God giues to all men indifferently, & casteth no man in the teeth, Iame. 1. chap. 5. verse ;
As God gives to all men indifferently, & Cast no man in the teeth, Jame 1. chap. 5. verse;
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so hee would haue vs to giue that which we giue vnto him willingly, without grutching.
so he would have us to give that which we give unto him willingly, without grutching.
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If we giue him loue, we must giue it louingly; if we giue him our heart, we must doe it heartily;
If we give him love, we must give it lovingly; if we give him our heart, we must do it heartily;
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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:
if we give him our alms, we must do it cheerfully: for as he loves a cheerful giver, 1. Cor. 9.7. so he loves a cheerful lover:
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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.
but he that loves not with the heart, loves not cheerfully, for out of the abundance of the heart the Mouth speaks, Matthew 12.34. the head devises, the eye sees, the ear hears, the hand works, the foot walks.
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If the heart be enditing of a good matter, the tongue will be as the pen of a ready writer, Psal. 45.2.
If the heart be enditing of a good matter, the tongue will be as the pen of a ready writer, Psalm 45.2.
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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,
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,
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because Sathan had filled his heart with couetousnesse.
Because Sathan had filled his heart with covetousness.
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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,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,
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or if they do, then presently they begin to repent that they gaue so much;
or if they do, then presently they begin to Repent that they gave so much;
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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 as Iudas murmured that the oil was not sold, and given to the poor, John 12. chapter, so they grieve that their alms was not spared,
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and put to some other vse.
and put to Some other use.
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Thus though they giue sometime as Ananias did for fashion sake, because they see other giue,
Thus though they give sometime as Ananias did for fashion sake, Because they see other give,
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yet is their gift nothing worth, because it comes not with a willing minde.
yet is their gift nothing worth, Because it comes not with a willing mind.
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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;
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;
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because Abel offered sincerely with all his heart, and Caine offered like an hypocrite for an outward shew.
Because Abel offered sincerely with all his heart, and Cain offered like an hypocrite for an outward show.
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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.
The widow's mite, Luke 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.
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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.
A cup of cold water or a morsel of bred, that is given with cheerfulness, is better then a fat Ox with hatred & ill will.
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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,
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,
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and not by the worth of the gift.
and not by the worth of the gift.
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A small thing (saith Dauid, Psal. 37.16.) that the righteous haue, is better then great riches of the vngodly: A small thing (Says David, Psalm 37.16.) that the righteous have, is better then great riches of the ungodly:
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so a small thing that the righteous giue, is better then great gifts of the vngodly,
so a small thing that the righteous give, is better then great Gifts of the ungodly,
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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,
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,
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or (like the Pharises Matth. 6.1.) for the praise of men before whom they giue.
or (like the Pharisees Matthew 6.1.) for the praise of men before whom they give.
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Some will not giue at all, wherin they declare that they haue no loue at all:
some will not give At all, wherein they declare that they have no love At all:
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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. VVho is Dauid? or who is the sonne of Isai? There be many seruants now a daies, that breake euerie man away from his maister:
When a poor man comes to their door, or to their pue, then (as Nabal answered David, when he desired relief for himself and his company. 1. Sam. 23.10. Who is David? or who is the son of Isaiah? There be many Servants now a days, that break every man away from his master:
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shall I then take my bread and my water, and my flesh that I haue killed for my shearers,
shall I then take my bred and my water, and my Flesh that I have killed for my shearers,
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and giue it vnto men whom I know not whence they are : so they aunswer the poore man:and give it unto men whom I know not whence they Are: so they answer the poor man:
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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,
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,
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and I haue not for you. Thus do they excuse their niggardise and vnmercifulnesse by the poore that dwell among them;
and I have not for you. Thus do they excuse their niggardise and unmercifulness by the poor that dwell among them;
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vppon whome God knows they bestowe no more than that which law compels them to bestowe,
upon whom God knows they bestow no more than that which law compels them to bestow,
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and that for the most part against their will. Where is the loue of God my bretheen? If you say you loue God,
and that for the most part against their will. Where is the love of God my bretheen? If you say you love God,
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& 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,
& show not your love to your brothers, 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,
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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.
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.
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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,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,
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therfore God will not haue the heart deuided, least it die, because he desireth a liuing and not a dying heart.
Therefore God will not have the heart divided, lest it die, Because he Desires a living and not a dying heart.
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He is not like the vnkinde mother that would haue the childe deuided;
He is not like the unkind mother that would have the child divided;
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1. Kin. 26. but like the naturall mother, who rather than it should be deuided, would forgoe the childe.1. Kin. 26. but like the natural mother, who rather than it should be divided, would forgo the child.
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So God will haue all or none, if he may not haue all the heart, and all the soule,
So God will have all or none, if he may not have all the heart, and all the soul,
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and all the strength, & all the thought, he will haue none at all.and all the strength, & all the Thought, he will have none At all.
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The diuell, or the worlde, or the flesh, will play small game as we vse to say, before they will sit out;
The Devil, or the world, or the Flesh, will play small game as we use to say, before they will fit out;
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if they cannot get full possession of our hearts, thē they are content to haue some part of our loue,
if they cannot get full possession of our hearts, them they Are content to have Some part of our love,
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as it were a litle roome in our hearts, a wicked thought, or a consent to sinne,
as it were a little room in our hearts, a wicked Thought, or a consent to sin,
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like Pharao the king of Egipt, who when he could not keep the Israelits still in bondage, would keep their wiues and children back:
like Pharaoh the King of Egypt, who when he could not keep the Israelites still in bondage, would keep their wives and children back:
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and when this would not be granted, then he was content to let them go & doe sacrifice,
and when this would not be granted, then he was content to let them go & do sacrifice,
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but their sheepe and their cattell must stay behinde:
but their sheep and their cattle must stay behind:
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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:
and when this might not be obtained, then he desired them only to bless him before they went, Exod 10. But God is of Another mind:
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he that made all the hearts of men, & trieth them, and knoweth them, and renueth them,
he that made all the hearts of men, & trieth them, and Knoweth them, and Reneweth them,
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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.
and mollifieth them, and lighteneth them, and Ruleth them, and turns them which Way it Pleases him, will have all the heart Because he hath best right to all.
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Therefore as Moses answered Pharao. There shall not a hoofe be left behinde vs:
Therefore as Moses answered Pharaoh. There shall not a hoof be left behind us:
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so whensoeuer the deuill, the world, or the flesh, are suters vnto vs for any part of our heart,
so whensoever the Devil, the world, or the Flesh, Are Suitors unto us for any part of our heart,
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as commonly they are, when we haue any sacrifice or seruice to performe vnto the Lorde our God,
as commonly they Are, when we have any sacrifice or service to perform unto the Lord our God,
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then we must aunswer them, as Moses answered Pharao ;
then we must answer them, as Moses answered Pharaoh;
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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 shalt have neither hand nor hoof in this actium, Exod 10.26: or as Peter answered Simon Magus when he offered money for the holy ghost;
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Thou hast neither part nor felowship in this businesse, Acts 8.20.21. Thou hast neither part nor fellowship in this business, Acts 8.20.21.
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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,
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,
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because whatsoeuer we loue best, we make our God:
Because whatsoever we love best, we make our God:
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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,
we may love our Parents, or our wives, or our children, or our Friends, or our neighbours, aswell as we love our selves, with a true & unfeigned love,
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but we must loue God better thā our parents, or our wiues, or our childrē,
but we must love God better than our Parents, or our wives, or our children,
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or our friends, or our neighbors, or our selues with all our hearts, & with all our soule, that is with a sound & perfect loue.
or our Friends, or our neighbours, or our selves with all our hearts, & with all our soul, that is with a found & perfect love.
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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,
As we love a ring or a jewel for his sake that gave it, so we must love All things of this life for his sake that gave them,
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& for his own sake aboue all the rest.
& for his own sake above all the rest.
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This perfect loue we can bestow but once, and but one can haue it, and who so hath it, must be our God;
This perfect love we can bestow but once, and but one can have it, and who so hath it, must be our God;
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if we set our hart vpō riches, we make riches our God, therfore Dauid saith Psal. 62; If riches increase set not your heart vpon them ;
if we Set our heart upon riches, we make riches our God, Therefore David Says Psalm 62; If riches increase Set not your heart upon them;
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if our whole delight be in eating & drinking, then we make a god of our belly,
if our Whole delight be in eating & drinking, then we make a god of our belly,
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and the Apostle tels vs, Phil. 3. that our end is damnation, if we be giuen to wantonnesse and fleshly pleasure,
and the Apostle tells us, Philip 3. that our end is damnation, if we be given to wantonness and fleshly pleasure,
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then Venus is our goddesse, and Salomon tels vs, Prou. 6. cha. 26. ver. that our end will be beggerie.
then Venus is our goddess, and Solomon tells us, Prou. 6. cham. 26. ver. that our end will be beggary.
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But if we haue set our loue on God, the eye hath not seene, the eare hath not heard,
But if we have Set our love on God, the eye hath not seen, the ear hath not herd,
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neither hath it entred into the heart of man what God hath prepared for them that loue him, 1. Cor. 2.9. neither hath it entered into the heart of man what God hath prepared for them that love him, 1. Cor. 2.9.
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Nowe if you woulde know how you must loue God with all your hart, thus you must doo it.
Now if you would know how you must love God with all your heart, thus you must do it.
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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:
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 forgo the same be it never so precious, be it never so lovely:
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He loueth God aboue all, which not for the loue of any thing that is created, can be brought to sinne against his Creator.
He loves God above all, which not for the love of any thing that is created, can be brought to sin against his Creator.
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So Ioseph loued God aboue all, who though hee might haue had the loue of his Ladie and Mistresse without suspition of man,
So Ioseph loved God above all, who though he might have had the love of his Lady and Mistress without suspicion of man,
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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,
yet he would not consent, and so to lose the love of God, Gen. 39. Such was David love to God, 1. Kings, 24. who when he had got 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,
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and so to let him goe vnhurt, rather than hee woulde sinne against the Lord in laying his handes vppon the Lords annointed.
and so to let him go unhurt, rather than he would sin against the Lord in laying his hands upon the lords anointed.
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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.
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, chosen rather to undergo the danger of his life, than to sin in the sighed of the Lord.
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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,
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,
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so long as thou maiest loue them without offence to God.
so long as thou Mayest love them without offence to God.
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But if once they be vnto thee an occasion to sinne, thou must leaue to loue them,
But if once they be unto thee an occasion to sin, thou must leave to love them,
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and rather choose to susteine any losse, though it bee to the cutting off thy hande or thy foote,
and rather choose to sustain any loss, though it be to the cutting off thy hand or thy foot,
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or to the plucking out of thine eye, Math. 5.29. or to the hazard of thy life,
or to the plucking out of thine eye, Math. 5.29. or to the hazard of thy life,
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than thou wouldst offend so diuine a Maiestie.
than thou Wouldst offend so divine a Majesty.
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Now thou seest (if thou be not wilfully blind) how farre thou art from this perfect loue which God requireth of thee.
Now thou See (if thou be not wilfully blind) how Far thou art from this perfect love which God requires of thee.
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Thou hast not alwaies preferred God before all thy worldly profit, thou hast not alwaies preferred God before all thy fleshly pleasure:
Thou hast not always preferred God before all thy worldly profit, thou hast not always preferred God before all thy fleshly pleasure:
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when thou hast gotten oportunity to be reuenged of thine enemie, thou hast not spared him;
when thou hast got opportunity to be revenged of thine enemy, thou hast not spared him;
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when thou hast gotten oportunitie to commit wickednes, thy loue to God hath not restrained thee;
when thou hast got opportunity to commit wickedness, thy love to God hath not restrained thee;
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where God required all thy heart, thou hast giuen him no part of thy heart:
where God required all thy heart, thou hast given him no part of thy heart:
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Somtime all thy heart runneth after thy couetousnesse, Ezech. 33.31. Sometime thy soule is wholly set vpon-delight and ease;
Sometime all thy heart Runneth After thy covetousness, Ezekiel 33.31. Sometime thy soul is wholly Set vpon-delight and ease;
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sometime thy minde is all vppon thy corne, Luke, 12. or thy cattle, or thy pasture;
sometime thy mind is all upon thy corn, Lycia, 12. or thy cattle, or thy pasture;
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and sometime thy thoughts are all vpon thy merchandise: seldome thou thinkest vppon God, but when thou commest into the Church of God;
and sometime thy thoughts Are all upon thy merchandise: seldom thou Thinkest upon God, but when thou Comest into the Church of God;
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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.
and then thy mind is so distracted with diverse thoughts, and ears, and affairs of this life, that thou Canst not think upon God one hour together.
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Therefore what remaineth in this case for thee to doo but confesse thine owne imperfection:
Therefore what remains in this case for thee to do but confess thine own imperfection:
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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 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;
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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.
and in stead thereof to give thee a new heart and to create a right Spirit within thee, Psalm 51. wherewith thou Mayest 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.
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Thus we haue heard what duety wee owe vnto God himselfe; Now wee shall heare what duety we owe vnto our neighbour.
Thus we have herd what duty we owe unto God himself; Now we shall hear what duty we owe unto our neighbour.
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That which we owe vnto them both is loue, but yet the loue which we owe vnto them is not alike.
That which we owe unto them both is love, but yet the love which we owe unto them is not alike.
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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 ;
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;
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yet in respect of the obiect which is God, and the measure of our loue which must bee perfect;
yet in respect of the Object which is God, and the measure of our love which must be perfect;
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there is great odds betweene them.
there is great odds between them.
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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:
In that they both require but love, they Are both alike, but in that the First requires love to God, the second love to men, the First requires a greater love than the second there is the difference:
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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;
But Here a doubt arises, seeing God requires the love of all the heart, soul, etc. what love remains 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 does not derogate nor detract from the love of God;
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As the light of a candle doth not dazel, but rather commend the light of the sunne:
As the Light of a candle does not dazel, but rather commend the Light of the sun:
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so our loue to our neighbour doth not diminish, but rather accomplish our loue to God.
so our love to our neighbour does not diminish, but rather accomplish our love to God.
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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:
He that loves the fruit, will love the tree whereon it grows, and he that loves the stream will love the fountain from whence it flows:
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euen so he that loueth man which is a creature, will much more loue God that hath created him.
even so he that loves man which is a creature, will much more love God that hath created him.
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But let vs examine the words: Thou shalt loue thy neighbour as thy selfe, Heere are foure thinges to bee obserued:
But let us examine the words: Thou shalt love thy neighbour as thy self, Here Are foure things to be observed:
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First, what is required, namely loue: Secondly who must loue, thou: that is euery man.
First, what is required, namely love: Secondly who must love, thou: that is every man.
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Thirdly, whome wee must loue, namely our neighbour. And lastly, howe and in what manner wee must loue him, as we loue our selues.
Thirdly, whom we must love, namely our neighbour. And lastly, how and in what manner we must love him, as we love our selves.
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Concerning the first, as in the former precept, so in this also the Lord requireth loue ;
Concerning the First, as in the former precept, so in this also the Lord requires love;
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wherein hee dealeth as a kinde father with his children, who desirous to haue them so to resemble him,
wherein he deals as a kind father with his children, who desirous to have them so to resemble him,
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as by their conditions euery man may knowe whose they are:
as by their conditions every man may know whose they Are:
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Therefore ▪ our louing father, desirous to haue vs like himselfe, requireth vs to be kinde and louing one to another,
Therefore ▪ our loving father, desirous to have us like himself, requires us to be kind and loving one to Another,
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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 kind to the unkind, to the evil, to the just, and to the unjust, Matt. 5. He will have us perfect,
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as he is perfect, he will haue vs holy, as he is holy; he will haue vs mercifull, as he is mercifull;
as he is perfect, he will have us holy, as he is holy; he will have us merciful, as he is merciful;
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he will haue vs louing as he is loue it selfe.
he will have us loving as he is love it self.
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Againe, it is the nature of a louing father, by all meanes to procure the welfare of his children:
Again, it is the nature of a loving father, by all means to procure the welfare of his children:
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so our heauenly father desirous of our continuall happinesse, commandeth vs loue, that so we may leade our liues with delight and pleasure.
so our heavenly father desirous of our continual happiness, commands us love, that so we may lead our lives with delight and pleasure.
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If he had hated vs, he would haue commanded vs to liue in hatred, and enuy and malice with our neighbours;
If he had hated us, he would have commanded us to live in hatred, and envy and malice with our neighbours;
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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.
For among all the misery's that Are under the sun, there is not a more miserable and irksome life than the life of the envious.
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Salomon; Prou. 14.30. calles it a rotting of the bones, and as it were a consumption of the body,Solomon; Prou. 14.30. calls it a rotting of the bones, and as it were a consumption of the body,
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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;
Because the envious man always repineth, and pines away At other men's Prosperity. As all things work to the best to them that love God;
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Rom. 8. so all things worke to the worst to them that are enuious.Rom. 8. so all things work to the worst to them that Are envious.
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Therefore one wisheth, that the enuious man had eies in euery citie, that he might be vexed with all mens prosperitie.
Therefore one wishes, that the envious man had eyes in every City, that he might be vexed with all men's Prosperity.
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As Christ said, Iohn 13. By this shall all men know, that yee are my disciples,
As christ said, John 13. By this shall all men know, that ye Are my Disciples,
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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,if you have love one towards Another: so the Devil Says; By this shall all men know, that you Are my Disciples, if ye have envy,
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and hatred, and malice, one towards another.
and hatred, and malice, one towards Another.
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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;
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;
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they cannot looke on their brother with a cheerefull countenance, nor affoord him a merry worde.
they cannot look on their brother with a cheerful countenance, nor afford him a merry word.
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God hath prescribed loue to those that are his, to shew how desirous he is of their welfare & happines.
God hath prescribed love to those that Are his, to show how desirous he is of their welfare & happiness.
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But here some churle may say vnto me; If this be all, I shall doe well enough:
But Here Some churl may say unto me; If this be all, I shall do well enough:
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if God require no more but loue, I shall be well content to loue, so that I be not bound to giue.
if God require no more but love, I shall be well content to love, so that I be not bound to give.
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Alas, this is a silly shift:
Alas, this is a silly shift:
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for it is the nature of godly loue, to relieue and helpe him that is beloued:
for it is the nature of godly love, to relieve and help him that is Beloved:
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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.
Therefore whom thou love, if thou love him truly, thou Canst not see him lack, if it be in thy power to supply his want.
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If thou loue thy horse, thou wilt giue him prouinder;
If thou love thy horse, thou wilt give him provender;
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if thou loue thy dog, thou wilt giue him thy crummes, and if thou loue thy brother, thou wilt giue him foode.
if thou love thy dog, thou wilt give him thy crumbs, and if thou love thy brother, thou wilt give him food.
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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,
Therefore though nothing be expressed which thou Shouldst give unto thy brother, yet in that thou must love him, thou art bound to give him, not only thy goods,
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but euen thy life if neede require to doe him good. This is my commaundement, saieth our Sauiour Christ, Iohn. 15. chap. 12. vers.
but even thy life if need require to do him good. This is my Commandment, Saith our Saviour christ, John. 15. chap. 12. vers.
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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.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 brothers.
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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.1. John. 3.16. For as much then, as thy life, which as christ speaks, is more worth than food or raiment, Matthew 6.25. should not be spared for thy another's good, from henceforth grutch not to give thy goods to thy needy neighbour, defraud not him of food and raiment, to whom thou owest even thy life it self.
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But let vs come to the second thing, which sheweth who is bound to loue, Thou shalt loue. Vnder this worde thou ;
But let us come to the second thing, which shows who is bound to love, Thou shalt love. Under this word thou;
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God comprehendeth euery particular man and woman:
God comprehendeth every particular man and woman:
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as if hee should say, Thou thy selfe, and not any other, for thou shalt loue thy neighbour.
as if he should say, Thou thy self, and not any other, for thou shalt love thy neighbour.
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The poore man is not exempted from this precept, because he may loue aswell as the riche.
The poor man is not exempted from this precept, Because he may love aswell as the rich.
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If he say I haue no wealth, and therefore I cannot shewe my loue to my neighbour.
If he say I have no wealth, and Therefore I cannot show my love to my neighbour.
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Though he haue no wealth, yet he hath a heart, he hath a minde, he hath an affection;
Though he have no wealth, yet he hath a heart, he hath a mind, he hath an affection;
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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;
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;
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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:
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:
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so the poore man sheweth that he loues his neighbour, if he greeue not at his prosperitie.
so the poor man shows that he loves his neighbour, if he grieve not At his Prosperity.
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This therefore as a generall precept, bindeth the poore aswell as the riche, it is a common yoake laide vpon the neck,
This Therefore as a general precept, binds the poor aswell as the rich, it is a Common yoke laid upon the neck,
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and a common burthen laide vpon the backe of euery christian, but yet it is an easie yoake,
and a Common burden laid upon the back of every christian, but yet it is an easy yoke,
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and a light burthen, Matt. 11. because it is loue, which maketh all things to seeme delightsome.
and a Light burden, Matt. 11. Because it is love, which makes all things to seem delightsome.
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As there are some that would bee content to loue if they might not giue;
As there Are Some that would be content to love if they might not give;
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so there are some would be content to giue, if they were sure they should not want:
so there Are Some would be content to give, if they were sure they should not want:
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therefore when it comes to giuing, they post it ouer to their heires or to their executors,
Therefore when it comes to giving, they post it over to their Heirs or to their Executors,
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or to their successors when they are dead;
or to their Successors when they Are dead;
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they are neuer liberall vntill they die, and then they are liberall of that which is none of theirs.
they Are never liberal until they die, and then they Are liberal of that which is none of theirs.
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They thinke to be excused by the liberalitie of their, heires, but they are bound to bee liberall for themselues:
They think to be excused by the liberality of their, Heirs, but they Are bound to be liberal for themselves:
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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,
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,
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and he is a sure paymaister, he giues great vsurie, and as Dauid laid, I neuer saw the righteous forsaken,
and he is a sure paymaister, he gives great Usury, and as David laid, I never saw the righteous forsaken,
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nor his seede beg their bread: nor his seed beg their bred:
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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.
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.
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By other meanes many men fall into extreame pouertie, Alea, Vina, Venus, Dice, Wine, and Women haue brought many to beggery;
By other means many men fallen into extreme poverty, Alea, Vina, Venus, Dice, Wine, and Women have brought many to beggary;
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but by beneficence and liberalitie to the poore, I neuer heard that any came to penurie.
but by beneficence and liberality to the poor, I never herd that any Come to penury.
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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.
Such a foison hath your alms, that by the blessing of God which makes men rich, it increases like the Widows meal and oil which she bestowed upon the Prophet, 1. Kings, 17. Therefore let no man distrust.
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Now we are come to the third thing, which sheweth whom wee are bound to loue. Thou shalt loue thy neighbour.
Now we Are come to the third thing, which shows whom we Are bound to love. Thou shalt love thy neighbour.
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He saith not, thou shalt loue the rich man, or thy kinsman, or thy friend or thy companion, but thy neighbour:
He Says not, thou shalt love the rich man, or thy kinsman, or thy friend or thy Companion, but thy neighbour:
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Vnder which word is comprehended euery man that is any way capable of thy loue, yea;
Under which word is comprehended every man that is any Way capable of thy love, yea;
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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,
even thy enemy is included in this precept, Matthew, 5. Rom. 12. As the Iewes Thought none to be their neighbours but their own nation,
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so some thinke none to bee their neighbours but their equalls? The rich man despiseth the poore man,
so Some think none to be their neighbours but their equals? The rich man despises the poor man,
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and he againe enuieth the rich man, and euery man as the prouerbe is, delighteth in those that are like himselfe:
and he again Envieth the rich man, and every man as the proverb is, delights in those that Are like himself:
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But heere this lawe requireth that whosoeuer is our neighbor, by any meanes is to be loued.
But Here this law requires that whosoever is our neighbour, by any means is to be loved.
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As our Sauiour Christ had two kindes of kinsfolke, Matthew. 12. one by the flesh, and another by the spirit;
As our Saviour christ had two Kinds of kinsfolk, Matthew. 12. one by the Flesh, and Another by the Spirit;
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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 have two Kinds of neighbours, one by nature, and Another by grace: and as christ preserd his spiritual kindred, before his carnal kindred;
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so we must preferre our spirituall neighbours, before our carnall neighbours.
so we must prefer our spiritual neighbours, before our carnal neighbours.
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Therfore, although by this law we are bound to loue all men indifferently, yet because there are degrees of neighbours,
Therefore, although by this law we Are bound to love all men indifferently, yet Because there Are Degrees of neighbours,
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therefore there must be degrees of loue;
Therefore there must be Degrees of love;
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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,
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,
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because they are bound vnto vs by a straighter bonde of faith and religion, as the same Apostle willeth vs, Gal. 6. VVhile yee haue time do good vnto all, specially to them of the houshold of faith:
Because they Are bound unto us by a straighter bond of faith and Religion, as the same Apostle wills us, Gal. 6. VVhile ye have time do good unto all, specially to them of the household of faith:
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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,
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,
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because they are the children of God.
Because they Are the children of God.
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Nowe followeth the measure of that loue which we owe vnto our neighbor, expressed in the last words;
Now follows the measure of that love which we owe unto our neighbour, expressed in the last words;
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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:As thy self: Here is the Rule whereby our love must be squared, and a most exquisite Exampl of singular love found in our selves for us to imitate:
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He saith not, as he loueth thee, or as hee is beloued of other;
He Says not, as he loves thee, or as he is Beloved of other;
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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 as thy self. 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;
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but how doo we loue our selues? fainedly? or coldly? or for an houre? I trow not,
but how do we love our selves? fainedly? or coldly? or for an hour? I trow not,
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but truely and zealously, and euery houre; so wee must loue our neighbour with a true, zealous, and a constant loue.
but truly and zealously, and every hour; so we must love our neighbour with a true, zealous, and a constant love.
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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.
we must not pass by as the Priest & the Levit, but pour our oil into their wounds with the Samaritan, to help relieve them, and Comfort them.
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Wee must loue our neighbour, though he be enuious, as Dauid loued Saul, requiting good for euill;
we must love our neighbour, though he be envious, as David loved Saul, requiting good for evil;
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and as Ioseph loued Putiphar, not enticed to sinne against him. Loue is the fulfilling of the Lawe:
and as Ioseph loved Potiphar, not enticed to sin against him. Love is the fulfilling of the Law:
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It beginneth young with Moses, to resist the oppressor, and endeth not in old age, but desireth to perish for the beloueds preseruation;
It begins young with Moses, to resist the oppressor, and Endeth not in old age, but Desires to perish for the beloveds preservation;
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calleth infants in the streete with wisedome to learne; comforteth the imprisoned with Abacucke ; burieth the dead with Tobie ;
calls Infants in the street with Wisdom to Learn; comforts the imprisoned with Habakkuk; burieth the dead with Tobie;
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visiteth the sicke and possessed with our Sauiour: couereth the multitude of offences;
Visiteth the sick and possessed with our Saviour: Covereth the multitude of offences;
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and shall finde this last comsort, Come ye blessed: to which ioy hee bring vs that with his loue from euerlasting death hath bought vs. Here endeth the second Sermon.
and shall find this last Consort, Come you blessed: to which joy he bring us that with his love from everlasting death hath bought us Here Endeth the second Sermon.
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THE CENSVRE OF Christ vpon the Ansvvere. NOwe wee are come to the answere of Christ vnto the Lawiers Question:
THE CENSVRE OF christ upon the Answer. Now we Are come to the answer of christ unto the Lawyers Question:
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The Question was, What must be done to inherite eternall life? The Answere is; Doo that which thou hast saide: that is;
The Question was, What must be done to inherit Eternal life? The Answer is; Doo that which thou hast said: that is;
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Loue God aboue all, and thy neighbour as thy selfe ; and thou shalt liue, thou shalt inherit eternall life.Love God above all, and thy neighbour as thy self; and thou shalt live, thou shalt inherit Eternal life.
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Where first it is to bee obserued, that though this Lawier came with the minde to tempt Christ,
Where First it is to be observed, that though this Lawyer Come with the mind to tempt christ,
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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:
yet Because he had truly alleged what was written in the Law, Deuteronomy 6. Levites 19. our Saviour christ approveth his answer, and commends him for it:
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whereby wee are taught to like and allowe of those good thinges that wee see in any, though they be our enemies.
whereby we Are taught to like and allow of those good things that we see in any, though they be our enemies.
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Many there are, that if their enemie be endued with many excellent vertues, yet they will not acknowledge it,
Many there Are, that if their enemy be endued with many excellent Virtues, yet they will not acknowledge it,
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nor giue him his due commendation:
nor give him his due commendation:
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but rather seeke by all meanes to disable him, and disgrace him, and dispraise him behinde his backe:
but rather seek by all means to disable him, and disgrace him, and dispraise him behind his back:
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If hee be temperate and sober, then they say as it was saide of Iohn-Baptist, he hath a diuel.
If he be temperate and Sobrium, then they say as it was said of Iohn-Baptist, he hath a Devil.
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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 he be sociable and familiar, then they say as it was said of christ, He is a glutton and a winebibber, Lycia, 7. If he be learned, they say as Festus said of Paul, Acts, 26. he is mad.
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If hee bee a good housekeeper, they call him a Papist. If hee be religious, they call him Precisian.
If he be a good housekeeper, they call him a Papist. If he be religious, they call him Precisian.
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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;
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;
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because they hate the man that preacheth it.
Because they hate the man that Preacheth it.
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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,
These kind of people Are like their father the Devil, who both by his name and nature is an acouser of the brothers, Revel. 12. He could not give Job a good word,
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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,
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,
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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:
for though this Lawyer were his tempter, yet does he allow his Answer; so though a man be thine enemy, yet let him have his due:
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If hee be learned, report no lesse of him; If he be an honest man, defame him not;
If he be learned, report no less of him; If he be an honest man, defame him not;
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If he be humble, say not he is prowd; If he be liberall, say not hee is miserable;
If he be humble, say not he is proud; If he be liberal, say not he is miserable;
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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,
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,
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and commend him for it, though he be thine enemie.
and commend him for it, though he be thine enemy.
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But heere againe we see, that though Christ commend this Lawier for his aunswer, yet doth he not commend him for any thing else;
But Here again we see, that though christ commend this Lawyer for his answer, yet does he not commend him for any thing Else;
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to teach vs, that as we must giue euery man his due, so we must giue no man more than his due.
to teach us, that as we must give every man his endue, so we must give no man more than his endue.
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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;
The Lawyer had answered directly to Christ demand; Therefore christ commends his saying: but the Lawyer had not done so well as he had spoken;
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therefore Christ doth not commend his doing: so the words of many are very commendable, but their workes are most detestable.
Therefore christ does not commend his doing: so the words of many Are very commendable, but their works Are most detestable.
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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.
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.
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They are like our Bells, which can call the people together to the seruice of God;
They Are like our Bells', which can call the people together to the service of God;
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but cannot performe any seruice vnto God: so these men can giue good counsell vnto others, but they cannot follow it;
but cannot perform any service unto God: so these men can give good counsel unto Others, but they cannot follow it;
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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.
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 Exampl to do the same.
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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;
And if you seem to mislike their doings, then as christ said of the Scribes and Pharisees, Mathew 23. They fit in Moses chair, etc. so they answer for themselves;
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Doo as we say, and not as wee doo. A bad excuse, fit for so bad a cause. As if they should say;
Do as we say, and not as we do. A bad excuse, fit for so bad a cause. As if they should say;
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Wee would haue you to bee godly, but wee will not be godlie, we would haue you to be saued,
we would have you to be godly, but we will not be godly, we would have you to be saved,
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but we our selues will not be saued.
but we our selves will not be saved.
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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,
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,
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when they that preach it, liue not thereafter.
when they that preach it, live not thereafter.
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Will not the people reason thus? If his doctrine were good, surely hee would follow it? If his life be good;
Will not the people reason thus? If his Doctrine were good, surely he would follow it? If his life be good;
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surely he would teach vs to liue as he dooth.
surely he would teach us to live as he doth.
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Therefore whatsoeuer he saith, wee will not beleeue him, but as hee dooth, so will we do,
Therefore whatsoever he Says, we will not believe him, but as he doth, so will we do,
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and we hope to scape aswell as he.
and we hope to escape aswell as he.
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Thus with the one hand they builde vp the Church of God, and with the other hand they pull it downe:
Thus with the one hand they build up the Church of God, and with the other hand they pull it down:
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because they doo more hurt by their bad example, than they can doo good with all their preaching.
Because they do more hurt by their bad Exampl, than they can do good with all their preaching.
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These are the vngodly, that the Lorde by his Prophet reprooueth, Psalme 50. VVhy 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,
These Are the ungodly, that the Lord by his Prophet Reproveth, Psalm 50. Why dost thou preach my laws and take my words, etc. So long as Isaiah was a man of polluted lips, the office of preaching was not committed unto him,
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but when his lippes were cleansed, Esay 6. then was he fitte for that office and function.
but when his lips were cleansed, Isaiah 6. then was he fit for that office and function.
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Euen so, as long as we delight in sinne as much as any, wee are not meete to reprooue the sinnes of other:
Eve so, as long as we delight in sin as much as any, we Are not meet to reprove the Sins of other:
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but when wee behaue our selues as it becommeth the ministers of the Gospell, then haue wee commission to preach the Gospell,
but when we behave our selves as it becomes the Ministers of the Gospel, then have we commission to preach the Gospel,
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and to reprooue the sinnes of the people.
and to reprove the Sins of the people.
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Therefore to a good Churchman (as you vse to call vs) two things are necessary:
Therefore to a good Churchman (as you use to call us) two things Are necessary:
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the first is, to teach well: the second is to liue well.
the First is, to teach well: the second is to live well.
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for as wee are resembled to Salte, because wee must season the people with sound and wholesome doctrine;
for as we Are resembled to Salt, Because we must season the people with found and wholesome Doctrine;
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so are wee resembled to the Sunne, because wee must shine as lightes in the worlde by our holy life.
so Are we resembled to the Sun, Because we must shine as lights in the world by our holy life.
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As Iohn Baptist was the voice of a cryer, so he was a burning Lampe: as the Apostles were willed to teache and baptise;
As John Baptist was the voice of a crier, so he was a burning Lamp: as the Apostles were willed to teach and baptise;
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so their lights were commaunded to shine, that men seeing their good workes might glorifie God.
so their lights were commanded to shine, that men seeing their good works might Glorify God.
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Thirdly, we here may see, that truth is truth, and to bee commended from whomsoeuer it cōmeth:
Thirdly, we Here may see, that truth is truth, and to be commended from whomsoever it comes:
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for though this Lawier came to tempt Christ, yet because he told the trueth, Christ admitteth his answere, and commends him for it.
for though this Lawyer Come to tempt christ, yet Because he told the truth, christ admitteth his answer, and commends him for it.
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Whereby we haue to learne to embrace and receiue the trueth by whomsoeuer it is brought:
Whereby we have to Learn to embrace and receive the truth by whomsoever it is brought:
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for as a iewell is to bee esteemed though it be found in a stinking dunghill,
for as a jewel is to be esteemed though it be found in a stinking dunghill,
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so the trueth is to be regarded, though it bee found in a wicked man.
so the truth is to be regarded, though it be found in a wicked man.
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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.
And last of all we Here may see, that to be verified which was spoken of christ, Isaiah 42. Mathew 12: A Bruised reed shall he not break, etc. that is, he shall not discourage any in the Way of godliness.
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Though this Lawyer were Christs enemie, yet when he aunswered discreetly and directly out of the word of God;
Though this Lawyer were Christ enemy, yet when he answered discreetly and directly out of the word of God;
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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,
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,
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and by all meanes to further them in their good beginnings. Praise and honor are spurres to vertue;
and by all means to further them in their good beginnings. Praise and honour Are spurs to virtue;
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therefore if a man haue done well, commend him, and he will do better:
Therefore if a man have done well, commend him, and he will do better:
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but alas with vs it is farre otherwise, for if a man haue done amisse, it shall bee often cast in his teeth:
but alas with us it is Far otherwise, for if a man have done amiss, it shall be often cast in his teeth:
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but if he haue done well, he shall neuer heare of it. But let vs go forward in the aunswer of Christ:
but if he have done well, he shall never hear of it. But let us go forward in the answer of christ:
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It followeth ( do this ). Hauing approoued his saying: now hee exhorteth him vnto dooing;
It follows (do this). Having approved his saying: now he exhorteth him unto doing;
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for it is not enough to say well, or to knowe much, or to beleeue aright; but wee must doo this ;
for it is not enough to say well, or to know much, or to believe aright; but we must do this;
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that is, we must loue God and our neighbour ; if we desire to liue.
that is, we must love God and our neighbour; if we desire to live.
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Heauen is not gotten with faire wordes, nor amorous lookes, nor golde, nor siluer, nor gorgeous aray;
Heaven is not got with fair words, nor Amoros looks, nor gold, nor silver, nor gorgeous array;
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but with the fruites of a liuely saith:
but with the fruits of a lively Says:
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or (that I may vse the words of the Apostle Gal. 5.6. ) By faith working through loue.
or (that I may use the words of the Apostle Gal. 5.6.) By faith working through love.
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God will not come to iudge vs at the last day, whether we were learned, or wise, or eloquent, or wealthy, or honourable: God will not come to judge us At the last day, whither we were learned, or wise, or eloquent, or wealthy, or honourable:
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but whether we haue done those deeds of mercy to his needy members.
but whither we have done those Deeds of mercy to his needy members.
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What shall it profit a man in the last houre of his death, to haue beene eloquent,
What shall it profit a man in the last hour of his death, to have been eloquent,
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and excellent in all kinde of learning;
and excellent in all kind of learning;
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that he hath preached many notable and worthy sermons, if he haue liued a lewde and wicked life,
that he hath preached many notable and worthy Sermons, if he have lived a lewd and wicked life,
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and caried a corrupt conscience to his graue.
and carried a corrupt conscience to his graven.
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In that terrible day, when the bookes of all mens consciences shall be opened, Apocal. 20. and euerie mans life shall be strictly examined;
In that terrible day, when the books of all men's Consciences shall be opened, Apocalypse 20. and every men life shall be strictly examined;
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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:
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:
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for at that day it shall be said to some that haue preached in the name of Christ;
for At that day it shall be said to Some that have preached in the name of christ;
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Depart from me, I know yee not, Mat. 7. Now, as we shall not be saued for our preaching;Depart from me, I know ye not, Mathew 7. Now, as we shall not be saved for our preaching;
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no more shall you be saued for your hearing:
no more shall you be saved for your hearing:
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for God will haue you to do as you heare, aswell as he will haue vs to do as we teach;
for God will have you to do as you hear, aswell as he will have us to do as we teach;
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if you looke into all the scriptures; you shall finde. no promise made to hearers, nor to speakers, nor to readers;
if you look into all the Scriptures; you shall find. no promise made to hearers, nor to Speakers, nor to Readers;
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but to beleeuers, or to dooers.
but to believers, or to doers.
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If yee aske God, who shall dwell in his holy mountaine, he saith Psal. 15. The man that walketh vprightly ;
If ye ask God, who shall dwell in his holy mountain, he Says Psalm 15. The man that walks uprightly;
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If you aske Christ who shall enter into the kingdome of heauen, he saith Matth. 7. Not they that cry Lord, Lord:
If you ask christ who shall enter into the Kingdom of heaven, he Says Matthew 7. Not they that cry Lord, Lord:
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but they which doo the will of my father. If you aske him, how you may come to heauen;but they which do the will of my father. If you ask him, how you may come to heaven;
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he saith, Mat. 19. Keepe the commandements. If you aske him who are blessed;
he Says, Mathew 19. Keep the Commandments. If you ask him who Are blessed;
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he saith, Luc. 11. Blessed are they that heare the word of God and doo it.
he Says, Luke 11. Blessed Are they that hear the word of God and do it.
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If you aske an Angell who is blessed, he saith, Reu. 22. Blessed are they which keepe the words of this booke.
If you ask an Angel who is blessed, he Says, Reu. 22. Blessed Are they which keep the words of this book.
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If you aske Dauid, he saith, Psalm. 106. The man is blessed which keepeth iudgement and dooth righteousnesse. If you aske Salomon ;
If you ask David, he Says, Psalm. 106. The man is blessed which Keepeth judgement and doth righteousness. If you ask Solomon;
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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.
he Says, Prou. 29. The man is blessed which Keepeth the Law. If you ask Isaiah, he Says, Isaiah 50. He which does this is blessed.
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If you aske Iames, he saith, Iam. 1. The dooer of the word shall be blessed in his deed. And heere;
If you ask James, he Says, Iam. 1. The doer of the word shall be blessed in his deed. And Here;
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Doo this, and thou shalt liue. Heere is nothing but dooing to make vs blessed:Do this, and thou shalt live. Here is nothing but doing to make us blessed:
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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.
for as the works that christ did, bore witness that he was christ, John 10. so the works that we do must bear witness that we Are Christians.
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But heere some man may obiect and say; Is any man able to doo this that God requireth;
But Here Some man may Object and say; Is any man able to do this that God requires;
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and if he be not, why then dooth God commaund vs that which wee cannot performe? Heerein almighty God dealeth with vs,
and if he be not, why then doth God command us that which we cannot perform? Herein almighty God deals with us,
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as a father dealeth with his children;
as a father deals with his children;
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If a man haue a sonne of seauen yeares of age, he will furnish him with bow and arrowes,
If a man have a son of seauen Years of age, he will furnish him with bow and arrows,
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and leade him into the fields;
and lead him into the fields;
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sets him to shoote at a marke that is twelue score off, promising to giue him some goodly thing, if hee hit the marke;
sets him to shoot At a mark that is twelue score off, promising to give him Some goodly thing, if he hit the mark;
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and though the father know that the childe cannot shoote so farre:
and though the father know that the child cannot shoot so Far:
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yet will hee haue him aime at a marke beyond his reache, thereby to trie the strength and forwardnesse of his childe,
yet will he have him aim At a mark beyond his reach, thereby to try the strength and forwardness of his child,
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and though he shoote shorte, yet the father will incourage him.
and though he shoot short, yet the father will encourage him.
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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,
Eve 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,
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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;
and sent us into this world, as it were into the open fields, and sets his law before us as a mark, as David speaks;
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promising to giue vs the kingdome of heauen, if we hit the same:
promising to give us the Kingdom of heaven, if we hit the same:
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and albeit hee knoweth that wee cannot hit this marke, that is, keepe the lawe which he hath set before vs,
and albeit he Knoweth that we cannot hit this mark, that is, keep the law which he hath Set before us,
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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:
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:
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and though we come shorte of that dutie and obedience which he requireth at our handes,
and though we come short of that duty and Obedience which he requires At our hands,
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yet dooth hee accept and rewarde our good endeuour, but if we stubbornely refuse to frame our selues after his will,
yet doth he accept and reward our good endeavour, but if we stubbornly refuse to frame our selves After his will,
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then may hee iustly bee angry and displeased with vs. Therefore though thou must not perfectly keepe the law of God:
then may he justly be angry and displeased with us Therefore though thou must not perfectly keep the law of God:
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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;
yet if thou endeavour thy self to the utmost of thy power to observe the same, the Lord that works in us both the will and the work, will accept the will for the work;
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and that which is wanting in vs, he will supply with his owne righteousnesse. It followeth;
and that which is wanting in us, he will supply with his own righteousness. It follows;
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And thou shalt liue. Heere is the promise, euen life eternall.And thou shalt live. Here is the promise, even life Eternal.
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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:
Among all earthly things, we count none so deer and precious as our life, insomuch as we can be content to forgo any thing before our life:
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our bloud and our limmes we lose sometimes for the sauing of this temporall life, which is no life indeed,
our blood and our limbs we loose sometime for the Saving of this temporal life, which is no life indeed,
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but rather a shadow, and the image of death.
but rather a shadow, and the image of death.
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Now if we make so much, and suffer so many things for the life of the body, which is so shorte and momentany:
Now if we make so much, and suffer so many things for the life of the body, which is so short and momentany:
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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.
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.
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Heere Christ speaketh not of any common life, but of life eternall; which is the inheritance and seate of the blessed.
Here christ speaks not of any Common life, but of life Eternal; which is the inheritance and seat of the blessed.
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For seeing Christ must answer to the Lawiers Question, and his Question was how he might inherit eternall life;
For seeing christ must answer to the Lawyers Question, and his Question was how he might inherit Eternal life;
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when the Lawier had saide what was written in the Law, Christ answereth Hoc fac & viues ;
when the Lawyer had said what was written in the Law, christ Answers Hoc fac & vives;
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as if hee should say, Loue God and thy neighbour, and so thou shalt inherit eternall life:
as if he should say, Love God and thy neighbour, and so thou shalt inherit Eternal life:
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this is the assoiling of thy Question.
this is the assoiling of thy Question.
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Go to therefore deare brethren, and consider at how small a rate or price of loue, eternall life is to be purchased.
Go to Therefore deer brothers, and Consider At how small a rate or price of love, Eternal life is to be purchased.
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If we take so great paines, & vndergoe so many difficulties to pursue this mortall life;
If we take so great pains, & undergo so many difficulties to pursue this Mortal life;
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what paines should we vndertake to enioy that immortall life? If God should bid vs goe into a hote fierie Furnace,
what pains should we undertake to enjoy that immortal life? If God should bid us go into a hight fiery Furnace,
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and cast our selues into the burning flames, we ought to doo it, that wee might raigne with Christ:
and cast our selves into the burning flames, we ought to do it, that we might Reign with christ:
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But our gratious louing Lorde commaundeth no such thing, but onely commendeth vnto vs loue, that wee may liue.
But our gracious loving Lord commandeth no such thing, but only commends unto us love, that we may live.
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Our God is not as the gods of the Gentiles, which will haue the Parents slay their children,
Our God is not as the God's of the Gentiles, which will have the Parents slay their children,
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and offer them vp in fire for a burnt sacrifice.
and offer them up in fire for a burned sacrifice.
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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,
No, our God will not the death of a sinner, but rather that he convert and live, Ezekiel 8. Oh how gracious is the Lord unto us ▪ which requires no more of us but love,
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and yet requireth vs with no lesse than life, and that a glorious and eternall life.
and yet requires us with no less than life, and that a glorious and Eternal life.
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Thus I haue at length explained The Lawiers Question, and the Answere of Christ vnto the Question:
Thus I have At length explained The Lawyers Question, and the Answer of christ unto the Question:
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wherin I haue shewed you one way to come to heauen, which is to keepe the Lawe of God,
wherein I have showed you one Way to come to heaven, which is to keep the Law of God,
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and this way we finde most hard and difficult.
and this Way we find most hard and difficult.
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Another way there is by the death of Christ, and this euery man thinks most easie to finde:
another Way there is by the death of christ, and this every man thinks most easy to find:
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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;
But this I assure you, that who so ever does 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 Iesus;
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because as Iohn saith cap. 3.3. who so euer hath this hope in him, purgeth himselfe: That is;
Because as John Says cap. 3.3. who so ever hath this hope in him, Purgeth himself: That is;
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who so euer hopeth to be saued by the death of Christ, hath a care to keepe himself from sinne,
who so ever Hopes to be saved by the death of christ, hath a care to keep himself from sin,
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and to walke in the commandements of the Lord. FINIS.
and to walk in the Commandments of the Lord. FINIS.
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