THE POOR MAN'S TEARS, Opened in a sermon, preached by Henry Smith.  
Treating of Alms deeds, and relieving the poor.  
LONDON Printed by john Wolf, & are to be sold by William Wright 1592.   

THE Poor-man's tears.  MAT. 10. He that shall give to one of the least of these a cup of cold water in my name: he shall not lose his reward. 
THE argument I have to entreat off, is only of giving Alms to the poor; and when, & in what sort we ought to relieve the poor Herein for your better instruction, I will show what Alms is: how, and to whom Alms must be given, and wherefore we are to give Alms. I know in these days, and in this iron age, it is as hard a thing to persuade men to part with money, as to pull out their eyes and cast them away, or to cut of their hands and give them away, or to cut off their legs and throw them away: Nevertheless, I cannot but wonder that men are so slow in giving of alms, and so hard hearted towards the relief of the poor, when the promises of GOD warrant them not to lose their reward. S. john saith, 
1. john 3.  he that hath the substance of this world, and seethe his brother want, how can the love of God be in him? This is a question which can hardly be answered of a great number: no it will not be considered of a number, nor regarded of a number. And yet the Evangelist hereby layeth open unto all persons, that he which hath wealth, seeing his brother in want, and will not relieve him, he loseth the love of God; which love is so great as is the love of a natural mother unto her own child: nay more than that, it is a love so firmly settled, that it is unpossible to be removed.  
There are many rich persons, 
Luke 16.  that think scorn to relieve the poor, of whose hard dealing we have a precedent in the sixteenth of Luke. The rich man in his life time would not relieve Lazarus, but despised him; yea he forgot God, and thought there was no God (but his gold) that cold in justice punish him for despising the poor. Lazarus died for want, and so did Dives for all his wealth; who soon after, (being in hell) beheld Lazarus in heaven, triumphing in Abraham's bosom, while he was tormented in hell fire. This fire burneth, skaldeth, skortcheth, and tormenteth; of which, when the rich man felt the smart, (though all too late) he sorrowed and repent, and would feign have sent word thereof unto his friends: but he could have no messenger for all his lordly livings nor no releasement of his torments, for all his bags of gold. Now to whom would he have sent word? Forsooth to a number of his friends, that indeed think there is no God nor devil: no heaven nor hell, nor no torments in hell fire after this life. But I would advise those of that opinion to do as Thomas Didimus did by Christ's wounds, that ere he would believe, put in his hands & felt. And therefore to all such I say, as will not believe it, let them go thither and feel; then doubtless they will find it so, and say it is so. This example of Dives may admonish such hard hearted persons to be mollified with the tears of the poor: that they may, when Dives hath dined, let Lazarus have the crumbs.  
We read in Mathewe, 
Math. 25.  that when Christ cometh to judgement, he will say to them on the left hand, go from me ye cursed into hellfire which was prepared from the beginning: by which appeareth, that hell fire is not only hot, but it is everlasting hot, and never hath end: Let therefore hell-fire, & the eternal torments thereof, admonish you to be merciful to the poor. To this also may be added, what he will say to the righteous, go you into everlasting joys which never shall have end: When I came among you as a stranger you received me: when I was naked you clothed me, & when I was hungry, you fed and refreshed me, which proveth that the kingdom of heaven belongs unto those that harboureth strangers, clotheth the naked, feedeth the hungry, comforts the sick, and doth perform such charitable acts of compassion: yet not as the papist doth to account it meritorious, but as a faithful christian to do it in faith and true zeal of a christian life, for every tree that bringeth not forth good fruit, is hewn down and cast into the fire. It is not enough for us only to bear fair leaves, but we must also bring forth good fruit: otherwise let us be sure, our Saviour Christ will forsake us.  
The Prophet Esay saith; 
Esay 58  if thou break thy bread unto the poor, and power forth thy heart unto them, thy light shall rise in darkness, thy dimness shall be as the moone-tide; and God shall still guide thee: whereby appeareth that those deeds of charity are commonly performed by the righteous, that still seek to enjoy the pleasures of heaven, which 〈◊〉 so far beyond the common imagination of men, that no heart can think, no ear can hear, no tongue can speak, nor pen can write, the unspeakable pleasures thereof.  
Then if the joys of heaven be so great, (as doubtless they be) and that through good life and good deeds, we are to inherit the kingdom of heaven, we ought the more carefully to see to the continual relief of the poor, and do as much as in us lieth to provide for them, every one according to his ability. Let me therefore admonish you in God's name, to mollify your hearts with the pitiful tears of the poor, that so you may give continual alms to their relief, that when Dives hath dined, Lazarus may have the crumbs.  
Christ saith, it is a deed more blessed to give them, then to take from them; for the excellency of christians consisteth in leading a godly life and giving of almous: And the excellency of all things is showed in their giving. The sun giveth his light, the Moon her light, the Sarres their light, the Clouds their water, the Trees their fruit, the earth her herbs, the herbs their flowers, the flowers their seeds, and the seeds their increase: yea, beasts and birds fowls & fishes, give naturally in their kind, and are more careful and loving one to an other than we, which made job say, go to the beasts of the field and they will teach thee. For man is most unnatural to man, and so far digressing from nature in his kind, that let some ungodly rich cormorants see a poor person beg: this is their present sentence of him: whip the rogues, to Briderwell with these rogues, it is pity these rogues be suffered to live: then if they fall sick, let them fammish, starve, and die, all is one to him; for of him they shall receive no comfort.  
Augustus Caesar thought that day to be lost, wherein he did not benefit any poor person, and with money relieve him from penury. And I know, some godly men that take delight in relieving the poor with their continual alms, not superstitiously to be seen of men, but secretly to be seen of God. The Lord increase the number of them, and make their example redounded to the relief of thousands.  
Alms is a charitable relief given by the godly to the sick, to the lame, the blind, the impotent, the needy the hungry and poorest persons: even such as are daily vexed with continual want: to whom even of duty, and not of compulsion, we ought to impart: some part of that which God hath mercifully bestowed upon us: For as we daily seek for benefits at gods hand, which he doth continually give us: so ought we (therewith to relieve the poor) sith God hath so commanded us. The performance whereof, we ought not to drive off from time to time, but to do it when they desire to have it done: for the true obedience of god doth forbid us to prolong or drive off the doing of good things: as appeareth in Noah, who when he was commanded, did enter the Ark: Abraham, when he was commanded, did forthwith offer up his son Isaake, and did circumsise his house upon the same day he was appointed. A learned writer called Naziensin saith of himself, that when in his youth he had once lost the tenor of good life grey hears was got about his head, ere he recovered it again: whereby I gather, that when we are young, if we harden our hearts against the poor if we do not willingly impart our bread to them, but drive their hungry stomachs stubbornly from our doors: that doubtless grey hears will come upon our heads before we can find the right way to pity and compassion.  
O let us take heed that our hearts be not hardened against the poor, nor that we give our alms to get glory of the world: but so let us give our alms, that the one hand may not know what the other doth; yea we ought to give it with such equality that our poor neighbours may be relieved; to whom indeed we ought to become contributors, as job and Toby did. All people have not one belly, for as one chimney may be hot, so another may be cold: One pot moist with lickor, when another may be dry; one purse empty, when another is full. And one poor man's belly full when an others is empty. That is a good commonwealth, that looketh to every member in the commonwealth: And those men worthy of riches, that looketh daily to the feeding of their poor neighbours. Let therefore the tears of the poor admonish you to charity, that when Dives hath dined, Lazarus may have the crumbs.  
Now let us proceed and consider what we must give, and to whom we must give, in the text we are willed to give though it be but a cup of cold water, or a piece of bread: this containeth matter both for the taker and the giver: Bread will serve beggars, and they must be no choosers: yet bread will not serve some beggars that boldly on Gad's hill, Shooter's hill, and such places take men's horses by the heads, and bids them deliver their purses, for these fellows are of the opinion of the Anabaptists, that every man's goods must be common to them, or else they will force them to part it: but these are saucy beggars, and aught to have alms at Tyburn: as for other sort of beggars, and other poor persons, they must be content to take up their cross, endeavour themselves patiently to suffer their ordinary grievances: and remember that man's nature may be satisfied with a little.  
As touching how much we shall give, we are taught that if we have much, we should give accordingly: If we have but little, give what we can spare: S. Luke counseleth us if we have two Coats, we must give one to him that hath not: & of meat likewise: but as touching this question, little need to be spoken, when our own covetous hearts are ready enough to frame excuses.  
Some will make a question of their alms and say they know not what the party is that demandeth relief or beggeth alms of them: O saith some I suspect he is an idle person, dishonest, or perhaps an unthrift and therefore refuseth to give any relief at all. To this I answer they are needless doubts, for we ought to relieve them if we know them not for such persons: And let their bad deeds fall on their own necks, for if they perish for want, we are in danger of God's wrath for them: but to give unto such as we know of lewd behaviour, thereby to continue them in their wickedness, were very offensive: we are not still tied to one place for giving our charity, but it stretcheth far, for we are commanded not only to relieve our own countrymen, but also strangers, and such as dwell in foreign nations.  
Again, here the giver may learn to give freely, for the thing he giveth is but bread or water: Bread is the fruit of the earth, and for the earth gives it us, we may the better give it again. But bread in this place signifieth all thing necessary: for the fare and cheer in old time was contained under the title of bread, and all manner of drink under the title of water: but in this as in all other things the simplicity of the old world is quite gone out, and new and corrupt things are lately crept in. In the old time jacob desired he might have bread in his journey, but now the case is altered, for we must have sundry dishes of contrary devices, framed for the taste of the mouth and pleasantness of the stomach, which is used with great superfluity, and far more cost than needeth: better now to fill the belly then the eye, although to content the common multitude: the eye is the only thing which must be pleased. Yet when you are in the midst of all your jollity and costly fare, let the tears of the poor admonish you to relieve them, that when Dives hath dined, Lazarus may have the crumbs.  
The tears of men, women and children are grievous and pitiful: and tears give cause of great compassion, especially the tears of such as therewith are constrained to beg for their relief: But if the tears of the rich for the loss of their goods, or the tears of parents for the death of their children, or the tears of kind natured persons for the loss of friends or other wrongs sustained, ought generally to be regarded and pitied; Then much more should the tears of those breed great compassion in the hearts of christians, whom beggary, want, and extremes of miserable hunger constraineth to shed tears in most grievous and lamentabe sort. O what shall a man say unto those pitiful faces, which are made moist through the extremes of hunger, wherein are most bitter & sharp effects: (A thing above all extremes) to a hungry body.  
Every bitter thing is sweet, and every fowl thing seem clean, hunger made the apostles glad to eat the ears of corn. David glad to eat the show bread. Lazarus desirous to eat crumbs, and Elias content with meal: In the destruction of Jerusalem, it made the mother eat her own child, and in the wail of jeremy people eat their own ordure: It made people cry to Pharaoh for bread: it made an asses head, and the dung of Pigeons to be eaten in Samaria, and others to swoon and lie dead in the streets. The affliction of hunger caused little tears, and brought all these things to pass. David saith that God numbered all his tears in a bottle David's tears were worthy to be preserved: But if ever tears were worthy to be numbered; the tears that are shed for famine howsoever men neglect to regard them, they are undoubtedly gathered together into God's bottle, & thence they rain as waters out of vials in way of revengement of those that take no compassion of such a woeful spectacle.  
Tears are the last thing that man woman or child can move by, and where tears move not, nothing will move. I therefore exhort you by the lamentable tears, which the poor do daily shed through hunger and extreme misery to be good unto them, to be charitable and merciful unto them; and to relieve those whom you see with misery distressed.  
The scripture saith, give to every one that asketh, God gave herbs and other food unto every living thing, every commonwealth that letteth any member in it to perish for hunger is unnatural and an uncharitable commonwealth. But men are now adays so full of doubts through a covetous desire to themselves that they cannot abide to part with any thing to the poor, notwithstanding that God hath promised he will not forget the work and love which you have showed in his name to the poor and distressed.  
Some will say for their excuse, that they are overcharged by giving to a number of persons: and therefore, they cannot give to so many beggars: for by so doing, he might soon become a beggar himself. David answereth this objection very well, and saith thus; I never saw the just man forsaken, nor his seed beg his bread: whereby he meant, that in all the time that he had lived, or that any man living the years of David, shall scarcely see, that upon an upright heart in giving a man, should be brought to beggary.  
The answer to this ordinary objection or excuse of worldlings; I say in the defence & behalf of the poor. There are a number that will deny a poor body of a penny, and plead poverty to them, though they seem to stand in never so great extremes, when in a far worier sort they will not stick immediately to spend ten or twenty shillings. The rich worldling makes no conscience to have ten or twenty dishes of meat at his table, when in troth, the one half might sufficiently satisfy nature: the rest run to the relief of the poor, and yet in the end he might departed better refreshed with one dish, than commonly he is with twenty. Some will not stick to have twenty coats, twenty houses, twenty farms, yea twenty Lordships, and yet go by a poor person, whom they see in great distress and never relieve them with one penny, but say God help you, I have not for you. There is Lawyers will not stick to undo twenty poor men, and Merchants that make it no conscience to eat out twenty other that have the hundreds out at usury, their chests crammed full of crowns, & their coffers full of golden Gods, or glistering Angels, that will go by twenty poor, miserable, hungry, impotent, and distressed persons, and yet not bestow one penny on them: And though they do most shamefully ask it: yet can they most shamelessly deny it, and refuse to perform it.  
The people of this world can very easily find a staff to beat a dog, they are never without excuses, but ready to find delays, and very pregnant to devise new shifts to keep in their alms. Now will I show you reasons why we should give. God saith, who so giveth to the poor, dareth unto the Lord, and shall be sure to find it again, and receive for the same an hundredth fold. And again, blessed is he that considererh of the poor & needy: the Lord shall deliver him in the day of trouble. Hereby appeareth, that we shall receive our alms again, except we doubt whether God's word be true or no. For confirmation whereof, the Prophet David, saith: the testimonies of God are true and righteous. And God speaketh by the mouth of the Prophet Esay saying: The word is gone out of my mouth, and it shall not return, the promise which God made to Sara, was found true: his promise made to the children of Egypt was found true: his promise to josua, in the overtrhowing of his enemies, was found true. God promised David his kingdom, to Solomon he promised wisdom, to Pharaoh destruction by water, to Saul, the loss of his kingdom, and to Solomon, the dividing of his kingdom: all which, and far more proved true. Then let us not doubt in God's promises, for from time to time they have been found true and just. Let us consider that we must die and leave our goods, we know not to whom: then while we are here, let usdestribute thereof unto the poor, that we may receive our reward in the kingdom of heaven. God saith by S. Luke: O fool, this night will I fetch away thy soul, and then, that which thou hast got, who shall possess it? Hear is a question worth the noting, and meet for rich men to consider: especially such as hoard up wealth, & have no regard to the relief of the poor. Do they think, that the wealth which they have gathered together, will come to good after their decease: No, it will melt and consume away like butter in the Sun: The reason is, because they would not do as God hath commanded them, in the distributing part of that to the poor which was lent them by the Lord.  
The children of God in the sixth of the apocalypse cry out: how long O Lord, thou that art holy and true: dost thou not judge and revenge our blood upon those that dwell on the earth; whereby appeareth that God exerciseth good men, & those whom he loveth in the troubles of this world, which we account long; yet is their time but short, although their trouble makes it seem long but these I say aught to be content, & all those that do trust in God must be content, to relieve one another for atime, since after a short time, we shall doubtless find the fruits of our alms again: short is man's life while we are in this world: David compareth it to a vapour, to a bubble, to wind, to grass, to a shadow, to a smoke, and every fading thing that consumeth in a moment. Esay compareth it to the removing of a Tabernackle, and job to an eagle's wing, or a weavers shuttle: so that our life is but short, and after a few days, though you think them many: whatsoever you mercifully bestow upon the poor here on earth: You shall certainly find the same again both in heaven and on the earth.  
Solomon in the 12. of the Proverbs saith, 
Prou. 12.  he that stoppeth his ear at the cry of the poor, 
Eccle. 34.  shall cry himself and not be heard. 
1. Cor. 4.  The bread of the poor is in the ways of the rich: 
Eccle. 7.  he that keepeth it from them, is a man of blood. S. Paul saith, no man giveth but he that hath received. And jesus Syracke saith, stretch forth thy hand unto the poor, that thy mercy and blessing may be made perfect Basil an ancient father of the church, doth charge the rich with waist, for which they shall surely answer. Art thou not (saith he) a robber in keeping an other man's substance, and to reckon it as thine own. It is the bread of the hungry which thou dost detain; the coat dew to the naked, thou lockest in thy wordrop: the shoes that appertains to the barefoot, lies drying in thy house; and the gold which should relieve the poor, lies canckering in thy coffers: which saying, as it teacheth the liberality due unto the poor: so it blameth the careless rich, that account all to be their own, and will part with nothing, keeping to themselves more than is sufficient. But to such saint james saith, that at the latter day, the mite in the crumbs, the moths in the garments, & the rust in the gold, shall fret them like cankers. Ambrose saith, it is no less sin to take from him that rightly possesseth, them being able not to give to him that wanteth.  
The right rich man that duly deserveth that name, is not known by his possession, by his costly fare, and costly building, by his sumptuous palace, by his plate, jewels, and substance, but by considering the poor and needy: Whereof Austin saith thus: the rich are proved by the poverty of others: so that still the scriptures and fathers prescribe not an indifferency, but a necessity: not at pleasure, but upon duty, that the poor and needy shallbe considered and relieved.  
Where is the large liberality be come, that in time past was rooted in our forefathers, they were content to be liberal, though they applied it to evil purposes, the successors of those which in time past gave liberally to maintain Abots, Friars, Monks, Nuns, Masses, Durges, Trentals, and all idolatry: seeing the abuses thereof, may now bestow it to a better use: namely, to foster and feed the poor members of Christ.  
The world is as great as it hath been, the people now are more rich than they have been, and more covetous than they have been: yea, they have more knowledge than ever they had: yet want the desire they have had to become liberal and seem therein most wilful ignorant.  
The extortioner can spare nought unto the poor, for joining house to house, and land to land, though he have the poor man's curse for it: the Prophet Esay saith, the extortioner doth no good to the poor, but daily seeketh to root them forth of doors: the pride of apparel maketh us forget the patched of the poor. Our costly fare, their extreme hunger, and our soft lodging, their miserable lying.  
Oh how liberal were people in times past to maintain superstition: and now how hard hearted are they grown to keep the poor from famine, will ye make a scorn of the poor and needy: The poor now perisheeh by the rich men, and no man considereth it: This is not the right duty of faithful Christians: this ought not to be the fruits of our profession, nor this is not the mercy which we learn by the word.  
Therefore towards the relief of the poor I say, give, and give gladly: for the bread that is given with a stony heart, is called stony bread, though necessary to be taken by the poor, to slake hunger: yea, it is but sour bread: such a giver in mine opinion, is next kinsman unto Satan: for he gave Christ stoans in stead of bread: but this man giveth christians stony bread. The Wiseman saith, lay up thy alms in the hands of the poor, and know that in the end, what thou keepest thou shalt lose, but that thou givest to the poor, shallbe as a purse about thy neck. For as this life waxeth old, and our days pass away, so shall this vain pelf pass away from us, neither shall riches help in the day of vengeance, but the corruption abideth, which fretteth like a canker. Then what shall it profit to get all the world, and when the world forsaketh us, that shallbe most against us, that best we loved while we were in the world. Let every man therefore persuade himself, that his soul is better than those subtle riches: the possession whereof is variable and uncertain: for they pass from us much more swiftly than they came to us. And albeit we have the use of them, even till the last day, yet at length we must leave them to others. Then ere you die, lay them forth for the profit of your poor brethren: learn to forsake the coverous world, before it forsake you, and learn counsel of our Saviour Christ, who adviseth you to make friends of the wicked Mammon.  
We see daily, 
Luke 16.  that every one is good to the poor, (as we commonly say) but they will give them nought but words: then I say, great boast & small roast makes unsavoury mouths: yet if words will do any good, the poor shall not want them. For it doth cost nothing to say alas good soul, God help thee, God comfort thee, I would I were able to help thee: and such commonly will say so, that have store of wealth lying by them. Such still wish well unto themselves, in wishing themselves able: but of such wishing, and for such wishers, I say as a beggar said to a Bishop, who made like answer, that if such wishes were worth but one halfpenny to the poor: I doubt, they would not be so liberal. I wish you good brethren leave wishing, & fall to some doing: you lock up and will not lose, you gather together, even the devil and all, and why? Because you would feign hatch the Cokatrise egg: you nurse up a canker for yourselves, yea keep the pack that shall trouble your voyage unto God, as Christ saith: O how hard shall it be for a rich man to be saved, it shall be easier for a Camel to go through a needle's eye. This he saith not, because no rich man shall be preserved, but because the merciless rich man shall be damned. We are admonished to liberality by sundry natural examples, the clouds if they be full, do yield forth their rain, much rain is a burden to clouds, & much riches are burdens to men. It is said of Abraham in the 13. of Gone is, that he was burdened with gold: yet Abraham was a good man, but it burdened his head to be busy with the cares of gold. Again, to eat much, to drink much, and rest much, is a burden to the soul, though it be pleasant to the body. And in the 12. of Luke it appeareth, that abundance of riches, maketh one to eat much, drink much, and rest much: then were it not for the covetous minds of those that have much, they might impart to the poor one part of that which they duily spend in superflity. If this be not amended, I let you to understand that the poor must cry, and their voice shall be heard, their distress considered, & our vengeance shallbe wrought I tell you troth, even in jesus Christ that the poor hath cried unto the Lord, and he hath heard them. With speed therefore open your ears: if not to man, yet to Christ, who continually commandeth us to give and bestow upon the poor and needy. Give and it shall be given you saith he by S. Luke, and setteth before our eyes the example of the poor widows mites, as also the example of a covetous rich man, who demanding how he might obtain eternal life, was answered thus by him, go sell all thou hast, and give to the poor, not that it is necessary for every man so to do, or that a man cannot be saved without he do so: but thereby teaching him particularly to loath the world, and generally seek means for the daily cherishing and the refreshing of the poor. Do not continually feed your equals for that is offensive: but when your may spare to spend and banquet yourselves, then call the poor and impotent and refresh your poor distressed neighbours and brethren. And when Dives hath dined, let Lazarus have the crumbs. And still remember the saying of S. Matthew: Blessed are the merciful, for they shall obtain mercy.  
To conclude (beloved in the Lord) let me entreat you rich men to consider it is your duty, to remember the poor and their continual want: you that eat till you blow, and feed till your eyes swell with fatness, that taste first your course meats and then fall to finer fare: that have your several drinks for your stomach, and your sorts of wine for your appetite impart some of your superfluity unto the poor, who being comforted by you, will doubtless pray for you that God world bless you and yours, and increase your store: a thousand fold which if they should forget, yet the promises of God remain inviolable towards you for the same.  
If the proud would leave their superfluity in apparel, their excess in imbrodery, their vanity in cuts, guards and pownees, their excess in spangling their fantastical feathers and needless bravery, the greater part would suffice towards the relief of the poor, and yet have sufficient to suffice nature.  
Let the glutton seek only to suffice nature and leave his daily surfeiting in belly cheer, than might the poor be fed with that which he oftentimes either loathsomely vomits forth, or worketh as an instrument to shorten his own life. Let the whoremonger leave off his dalliance, and his inordinate expenses for maintaining of his wickedness; and it shall be good for his body, and better for his soul, yea his purse shall be the heavier, and he thereby better able to relieve the poor.  
Let every artificer and tradesman live orderly, avoiding superfluous expenses, not spending his money vainly at dice, tables, cards, bowling, betting, and such like, but live as becometh civil christians in the fear of God: they may have sufficient for the maintenance of themselves and their family, and yet the poor may be by them sufficiently relieved.  
Let us consider that we who have our beginning from God, ought generally to bend all our actions towards the pleasing of God, and doing as he commandeth us, we please him: for if we help the poor we help him, and doing all charitable actions to the poor, he accounteth it as done to himself.  
Let us generally learn, not to contemn or despise the poor, but according to our abilities help them and consider of their extremes: and at any hand not to disdain and upbraid them with the titles of base rogues or such like, but in all godly christian means to cherish and comfort them with such charitable relief, as we may in reason afford unto them, yea and to consider of their cases, as if it were our own.  
Let us take example of good Cornelius the Captain, of whom mention is made in the Acts of the Apostles, to whom the Angel of God appearing in a vision, said thus; Cornelius, thy prayer and thine alms is come up before God▪ 〈◊〉 here the reward, and also of whom thou shalt be rewarded.  
Let us consider of their misery that with hungry chaps, and lank bellies, would willingly feed on that, which you wastefully consume, the poor I say would find good comfort of that which commonly you fling to your dogs, and on your dunghills: and let us have regard to their coldness, their nakedness, their misery & grievous necessity: think of this and comfort them: And let us be mindful that poverty and want compelleth many an honest person to take in hand the performance of much wild and slavish business: and that therefore they deserve to be succoured with mercy and pity rather than to be despised for their poor estate: O think of the hard hearted persons were in their miserable estate, how glad would you be to be refreshed that now will scarcely yield one penny to their relief.  
Lastly, let us call to mind the example of the widow of Sarepta, who though her provision and store were but little when the preacher of the Lord came to her to ask her bread, answered I have nothing but a little flower in a barrel, and a little oil in a cruse: which notwithstanding she willingly bestowed upon him: for which, a thing worthy memory followed: for her barrel was again filled with flower, and her pot with oil: this was the Lords doing for fostering the poor prophet of the Lord, sure the plenty that cometh by the poor is much, for the field of the poor is fruitful, it surrendereth again the fruit to them that give aught, yea if it be but a cup of cold water, 
Mark. 10.  as saith our Saviour Christ. To whom be all honour, power and dominion, now and for ever, Amen.  
FINIS.   

A HARMONY, FROM HEAVEN. Summoning all men unto the hearing of the truth.  
By Henry Smith.  
LONDON Printed by john Wolf, & are to be sold by William Wright. 1592.   

A harmony from heaven summoning all men to the hearing of the truth.  
The text. All Nations.  
THe Apostle Paul writing to Timotheus telleth him, 
1. Tim. 2. 4.  that GOD would have all men come to the knowledge of the truth, & be saved: in which words the Apostle giveth him to understand, that there is none other way, either for Priest or people to come unto God, but by that ordinary means, which is the hearing of his word the which the Apostle calleth his truth: because it is not only true of itself, but also doth witness of his truth, who is truth itself: by the very same name doth our Saviour Christ call gods word, when making his prayer to his heavenly father (for the elect) he saith: 
john. 17. 17.  father, sanctify them in thy truth; and immediately addeth, thy word is the truth. The next thing that the apostle advertiseth Timothy of, that this truth being rightly known, bringeth salvation to them that so know it, & this the Apostle confirmeth by an argument taken from his own faith, 
Rom. 1. 16.  when he saith; I am not ashamed of the gospel of Christ, for it is the power of God, able to save every believer. And last of all, the Apostle hath set down the generality of this truth, both in saying to Timothy, that god would have all men to be acquainted with it, & to the saints at Rome, that it is able to save every believer. Hereof it cometh, that he writing to the Collossians, exhorteth them not so much to the hearing of this truth taught them; as to an inward entertainment of the same, when he saith: let the word of Christ dwell in you plentifully in all wisdom, 
Colos. 3. 16.  teaching and admonishing your own selves, teaching themselves, because many of the Colossians seemed to be ignorant of that which they should know, and admonishing themselves, because a number of them did know much, but practised little. So that, such is the entertainment that gods word ought to find amongst us, as David promised thereunto, when he said: O Lord, teach me the way of thy statutes, and I shall keep it even unto the end. And we are taught to entertain gods word, by the example of john, who receiving the little book at the hand of the Angel, was commanded to eat that book, partly to teach us, 
Psal. 119. 33.  that gods word must abide within us, 
Apoc. 10. 10.  and partly to signify, 
Mat. 4.  that our bodily bread serveth not our soul's necessity. Esay said, that he had carefully carried gods message: for I was found (saith he) of those that sought me not, and have been made manifest to them that asked not after me, 
Esay 65. 1.  howbeit he was not so careful in speaking, but the people were as careless in hearing: for the which cause, he uttereth this complaint: Lord who hath believed our report, or to whom is the arm of the Lord revealed? When jeremy had faithful▪ lie delivered the message of the Lord his GOD, in rebuking those jew which burned incense to the Idols of Egypt: 
Esay 53. 1.  he saith, that all the men that knew that their wives had burned incense to strange Gods, and a great many women which stood by, 
jer. 44, 14. 15  gave him this answer: the word which thou speakest unto us in the name of the Lord, we will not hear it of thee, but what we think good, that will we do. Such was the wickedness of the people so many years past, as appeareth in many places of gods word: among the which, that of the Babylonians was not the lea●● which moved jeremy to send Sheraiah unto them with the book, 
jere. 51. 63.  & with a straight charge, that when he had read it unto them, he should bind a stone unto it, and cast it into the river Euphrates, to teach the Babylonians & all men, that as the hard stone caused that good book to sink in the water, so the hardness of our stony hearts, is not only the depriving of us, of many good blessings, but also a violent sinking of our souls in sin.  
The just consideration whereof, moved the Apostle Paul, 
Rom. 2. 4. 5.  to expostulate the matter with every hard hearted sinner in this sort: dost thou not know that the bountefulnesse of God, leadeth thee to repentance, but thou after thine hard heart that can not repent, dost heap up to thyself wrath against the day of wrath, and of the declaration of the just judgement of God, and yet to see what small preparation there is unto repentance, every godly man wisheth like zealous jeremy: Oh that mine head were a fountain: and that mine eyes were rivers of tears, that I might weep day and night for the slain of my people: so grievous is the way of the ungodly unto the child of God, that he cannot account it any better thing, than a race wherein they run striving, who shall come first to the devil, when they lead a life as void of repentance, as if sin were seen and allowed, and hell fire but an old wives fable. What made jeremy so weary of his people, but that he saw them weary of well doing, for sighing and sorrowing thus he saith. Oh that I had a cottage in the wilderness of wayfaring men, that I might leave my people & go from them, for they are all adulterers, and an assembly of rebels.  
So long as Steven the Martyr talked to the jew of their pedigree, they hearkened unto him diligently, but when he rebuked their sins, saying that they were a stiff-necked people, and of a hard heart, resisting the holy ghost, in persecuting the prophets, and putting to death the Lord of life. Then they stopped their ears, and gnashing their teeth, ran upon him and stoned him to death. 
Acts 7. etc.  So fareth it at this day amongst men, that many are aswell contented to hear pleasant things, as the jews were to hearken to Steven, repeating their parentage▪ But if a man shall hit all sorts of ill manners, aswell as speak to all sorts of men: they hold it as a principle, that he forgetteth his Text, who remembreth their sins, notwithstanding they know, that it is the Ministers duty to tell the house of jacob their sins, 
Esay 58.  and to let Israel hear of their transgressions, and the people's part, not only to be content, but also desirous to know their duties, and to show their desire in the forwardness of their coming before him that ought to teach: Otherwise we might imagine, that God spoke but in sport, 
Malac. 2. 7.  when he said by his Prophets, the Priest's lips shall preserve knowledge and the people shall seek it at his mouth: For so thought the evil disposed people in ezechiel's time, who used to hear him preach with the like affections that many bring now a days. Concerning whose fruitless hearing, God informeth Ezechiell, by saying unto him: Son of man, the children of my people talk of thee by the walks and in the doors of houses, & speak one to another, every one to his brother, saying: come I pray you and hear what is the word that cometh from the lord. They come unto thee, as the people used to come, and my people sit before thee, and hear the words; but they will not do them; for with their mouths they make jests, and their heart goeth after their covetousness, and lo thou art unto them; as a jesting song of one that hath a pleasant voice, and can sing well; for they hear thy words, but they do them not.  
These people & the people, which were in the time of Hosea the Prophet, may meetly be matched with the men of our age, who were as ready to rail on the priest, as he was priest to reprove their sin. 
Hoseah. 4.  For saith Hosea, these people are as those that rebuke the priest. It is most true that the want of salvation proceedeth either of the lack of teaching, or of the want of faith to believe rightly that which is taught.  
The first of these is approved by the words which the holy Ghost spoke by the mouth of this prophet last named (thus) my people are destroyed with lack of knowledge. 
Hoseah. 4. 6  etc. The other by the testimony of our saviour Christ himself, who sending his Eleven to preach and baptize; 
Mark 16. 16  saith he that believeth, and is baptized shall be saved; he that believeth not shall be damned; why went the rich man to hell? but either for one of these causes afore named; or for them both (that is to say) because he never frequented the word of God; whereby faith is begotten in the hearts of the hearers; or if he heard the same word, yet it was heard so carelessly that it took no root at all: and indeed that answer which Abraham made to his request, seemeth to aver the truth of that which I say; for when request was made by that hellhound, that a messenger might go from the dead to his five brethren, which were yet at his father's house. etc. Abraham replied (thus) they have Moses, and the Prophets. Let them hear them; for as Abraham saith, if that which Moses hath set down in God's justice, cannot better our brazen faces: and hearts of Adamant, nor they unvaluable, and most assured promises made by Christ to his elect, and recorded by his prophets, cannot drive us from sin, and draw us to himself. Then there is no more hope of us, in hearing the word of God, then was of Simon and judas. 
Acts 8. 13.  Though they heard the word, 
Acts 1. 18.  and received the Sacraments, for our life is no other way reform by a careless kind of hearing, 
1. Kings. 12.  then jeroboam redressed the religion in Israel, when he set up two golden Calves, the one in Dann, and the other in Bethel, 
judith. 3. 8.  that the Israelites might worship them them, or Nabuchadneezer in his kingdom, when he destroyed Idols, that he might be worshipped as God. It is a matter so true that no man can so much as imagine, much less speak the contrary, 
Esay 5. 4.  without great offence that God hath done so much for his vine, as by any means might be, in somuch that David the king of Israel never had greater cause than the prince and people of England have, to say of the goodness of God, 
Psal. 147. 20  he hath not dealt so lovingly with any nation as with us, in giving to us so long use of his laws, and yet, he that compareth the pastors painful preaching with the people's little profiting, in most places of this land, shall find just occasion to think that the son of God hath pronounced that same curse upon this English vine: which he uttered against that fruitless figtree mentioned by Mark in these words, 
Mark. 11. 14.  Never fruit grow on thee henceforth: God grant that there be not some men: who measure the meat by the man, like those proud Citizens, 
Luke 19 14.  which said we will not have this man to reign over us, and loath the message because they like not the messenger, like those scornful jews, that told jeremy to his face: the word which thou speakest to us in the name of the Lord, we will not hear it of thee, 
jere. 44. 14. 15.  but whatsoever we think good, that will we do, but that they may know those men which labour among them; and have the oversight of them in the land, 
1. Thes. 5. 12  and not barely know them; but also love them for their good works sake. Thus having finished the former circumstances as compendiously as I promised: I proceed to the next words, the which contain in them, the second part of a christian ministers duty, which is to minister the sacraments rightly, whereof one is set down in his due order by the institutor Christ himself, when he saith, baptizing them in the name of the father, and the son, and the holy ghost. Now because the word Baptism hath divers significations in the scripture: I will here set down, as many of them as my memory can record. First the word Baptism according to the true meaning of the Greek text: Baptisma doth not signify only addicting, but such a dipping in the water as doth cleanse the party dipped, and for that the Primitive Church did use to put the party baptized quite under the water. Therefore Paul writing both to the Romans' and Collossians, 
Rom. 6. 4.  useth these words: 
Colos. 2. 12.  we are buried then with him in baptism into his death: that like as Christ was raised up from the dead, by the glory of the father: So we also should walk in newness of life: in the which words the Apostle showeth what resemblance their baptism hath with Christ his death and resurrection. secondly, baptism is used for a bare washing, in which sense our Saviour spoke, when he said to the pharisees, 
Mark 7. 8.  you lay apart the commandments of God and observe the traditions of men, as the washing of pots and cups and many such things ye do, and in the same sense we read in the Epistle to the Hebrews, 
Heb. 9 10.  when the author saith that the old Tabernacle, consisted of many washings and ceremonial rights, until the day of reformation came. Thirdly, by baptism we may understand affliction, as our Saviour Christ did, in saying to james and john the sons of Sebedeus, 
Mark 9 38.  can you be baptized with that baptism wherewith I must be baptized, and to his Disciples, I must be baptized with a baptism: but how am I pained until I be ended. 
Luke 12, 50  Fourthly baptism is a liberal distribution of the graces of GOD as appeareth in these words. john baptized with water, 
Acts 1. 5.  but you shall be baptized with the holy Ghost within these few days.  
Fifthly, the word baptism is taken for doctrine only, as in that place wherein the holy Ghost having occasion to speak of Apollo a jew of Alexandria, saith that he was mighty in the Scriptures, 
Acts 18. 42  and did know but the baptism of john only. And last of all Baptism is taken for a reverent order of ministering that Sacrament in the Church, and the whole sanctification of the parties baptized as in the words of this present part of Scripture, baptizing them. etc.  
But to speak of the Sacrament itself. It hath been usual with almighty God from time to time to confirm his covenants with seals set to the same: for example we see, that there is a Rainbow in the clouds; the reason whereof is, that GOD having in his justice destroyed the old world for sin: (only Noah and his family being excepted) the same GOD in his mercy made a covenant with Noah, that he would never destroy it so again for confirmation thereof: he set the rainbow in the Clouds as a seal to that covenant betwixt himself and Noah; 
Genes. 9 13. 14.  So was circumcision given to Abraham, as a seal of confirmation in that promise, that in his seed, 
Gen. 17. 10. 11.  all the nations of the earth should be blessed: So that as many as were circumcised, were within the compass of that covenant, in stead whereof, we have baptism, the which whosoever shall refuse: we account him, as cut off from God's Church. 
Mark 10.  Christ jesus gave invisicle grace, by visible laying his hands upon children and other sick people: 
john 20. 22.  So he gave the gift of his holy spirit unto his Disciples: when having breathed upon them, he said: receive you the holy ghost. The Sscramentes were ordained in the church of God for 3. uses: first that we should acknowledge all those to be our fellows servants, whom we see to have put on the same livery with ourselves, and in this sense said the Apostle Paul: all those that are baptised into Christ, 
Galat. 27. 3.  have put on Christ. Secondly, the Sacraments do put a manifest difference betwixt the true church and the false, 
Acts 2. 39  as Peter hath taught us, in saying repent, and be baptised every one of you in the name of jesus Christ, for to use the promise made unto your children, & all that are yet far off, even so many as God shall call: and our Saviour saith, to such belongeth the kingdomof God: that is, to such as lead an innocent life. 
Mark 10. 14.   
The third use of the Sacraments, is to seal up in the hearts of the elect all those promises which GOD hath made unto them in jesus Christ his Son, and their Saviour: in the which sense Paul spoke, when he said, that Abraham received the sign of circumcision, 
Rom, 4. 11.  as a seal of that righteousness which he had by faith, and in the very same sense our Saviour saith, he that believeth and is baptised shall be saved. 
Mark 16. 16.  But it is to be considered, that the Institutor setteth down the form of administering the sacraments, when he saith, baptizing them in the name of the father, of the son, and of the holy Ghost. He commandeth to baptise in the name of the father and of the son, because the holy Ghost proceedeth from the father & the son, and in the name of the holy Ghost: for except a man be borne of water and the spirit, 
john 3. 5.  he cannot see the kingdom of God. When our saviour offered to wash Peter's feet, he imagined it to be a needles work, 
john 13. etc.  for thou shalt never wash my feet said he: but when Christ answered, that such as are not washed by him, have no part with him: that is, neither part of his spirit, nor of his kingdom. Peter bethinking himself better, would not have his feet only, but also his hands and head washed: howbeit it is not necessary to wash any more than is unclean: as Peter's feet defiled with dirt and mire, so our souls spotted with sins, must be cleansed by Christ his blood only. And after this manner it is necessary, that every one of us should be washed: whereof the outward putting of water upon the party baptised, is a lively figure. john Baptist was sanctified in his mother's womb, as the Angel had foreshowed. 
Luke 1. 15.  But when our Saviour Christ came to him to be baptised, 
Math. 3. 13  john put him back, and said: I have need to be baptised of thee, and comest thou to me? 
Psalm 51. 5  That kingly prophet David, was a man after gods own heart, yet he saith of himself: I was borne in iniquity, and in sin hath my mother conceived me. job was called by God himself a just and upright man, 
job 1. 8. etc.  fearing God, and eschewing evil: whose peer was not found upon the face of the earth: notwithstanding all this, he saith of himself: who can bring a clean thing out of filthiness? 
job. 14 4.  the which question is all one with Paul's affirmation, who saith: such as the root is, such are the branches, 
Rom. 11. 16.  as if he had said with Adam, the father of us all was undefiled than are we his sons clean also. But if he were once dead in sin, being our root, then how could we his imps have life of ourselves. All this was spoken of original sin; as for actual sins, namely, those sins which we continually commit, they are as palpable as the darkness of Egypt, the which as Moses saith, was so gross, that it might be felt: 
Exo. 10. 21 22.  in so much, that David saith, when God looked down from heaven upon the children of men, 
Psal. 14. 2. 3.  (that is) when he considered man's conversation: they were all so far gone out of the way, that there was none that did good, in so much that the prophet repeateth it with an Emphasis, and saith, no not one. And the man of God Moses, saith: when God beheld the boldness of the old world in sinning, 
Gen. 6. 5. 6.  it repent him that he had made man: that is, he was sorry, that man whom he had made to live well, should live so ill. The continual sin of Sodom brought fire and brimstone from heaven to consume them in the same. 
Gen. 19 24.  David feeling the burden of his sins, began to sink under them: 
Psalm 38. 4.  for (saith he) my sins are gone over my head, and are like a sore burden, too heavy for me to bear. Paul having by the virtue of the law, 
Rom. 7. 7.  learned his sins, (for he had not known sin, except the law had said, thou shalt not sin) fell to lamenting of them thus. O wretched man that I am, who shall deliver me from this body of death: where it is to be noted, that he calleth his body a body of death, in respect of sin, which giveth power to death over our bodies. 
1. Cor. 15. 56.  And to conclude, of such force is sin in us, that if the goodness of God had not so praeordained, that the unbelieving husband is sanctified by the believing wife, and the unbelieving wife, by the believing husband, 
1. Cor. 7. 14.  our children should be very unclean.  
Again, being washed or baptised in the name of the father, son, and holy Ghost: we are advertised, that we must give godly, christian, and holy names unto our children in in token of their sacred profession, for holy is he that hath called us, and that we may be the more forward so to do. It will be worth our labour to consider of a few examples, tending to the same purpose, 
Luke 1. 62. 63.  as of Zachary the father of john the Baptist, who being dumb when that his son was born, his friends made signs unto him, how he would have him called, and askeing for writing tables, writ, saying his name is john: the which word john is as much as (to say) Grace: and thus was Zacharie commanded by the Angel to name him. 
Luke 1. 13.  The scripture accordeth plentiful examples of those that have given names to their children, affordeth to such occasions as have been offered in the time of their travel: As when Raell went with her husband jacob toward bethel to build an altar unto God: She travailed in childbirth, and in traveling died: but before she departed, 
Gen. 35. 18.  she called his name Benony: that is, the son of her sorrow; but his father jacob called him Benony; that is the son of his right hand. So Leah having born to jacob four sons she said, now will I praise God, etc. And that she might the better bear in mind her promise, she named her last son judah. 
Gen. 29. 35.  When the man of Benjamin came from the Israelites with his clothes rend, and dust upon his head in token of heaviness, and certified father Ely, 
1. Sam. 4. 12.  that God's Ark was taken by the Philistines, and that his two sons were slain: the old father fell backward out of his seat, and broke his neck, and his daughter in law. Phynies wife being slighted with fear: fell in travel and died in child bed: but before her death, she called her son Icabod (that is) the glory of God, meaning thereby that she accounted the glory of God to be taken from Israel, when God's Ark which was a figure of his Church, wherein we glorify his name) was taken away by the enemy. And secondly to admonish all parents so to nuiture up their children, that they may seek to maintain the glory of God better than Ely did, for the wickedness of whose children: As also for the father's default in not correcting them, God had threatened before that if he once began with him; 
1. Sam. 3. 11. 12. 13. 14. etc.  he would make an end with him: so that as the Prophet saith: children being the fruit of the womb, as they are come from God, are a good blessing and an heritage that cometh of the Lord, 
Psalm. 12. 7.  because he it is, from whom every good and perfect gift doth proceed: yet in respect of men, so may the matter be handled that they shall find no such cross or curse as graceless: or unruled children: such as Esau, 
Gen. 26. 35  and his two wives who were a grief of mind, and a heart breaking to Isaak their father, and Rebekah their mother.  
It is true that the very godliest men and women, have rather desisired sons than daughters at the hands of God, but they did it for good and godly purposes: As when Abraham desired a son to the end that Eliezer the steward of his house being a stranger, 
Genes. 15, 2.  Namely a man of Damascus should not be the heir of his goods. So did Anna pray to God for a son when she said, O Lord of hosts, if thou wilt look on the trouble of thine handmaid & remember, me, etc. And give unto thine handmaid a man-child: 
1. Sam. 1, 11. etc.  then will I give him unto the Lord all the days of his life etc. And as the very name of a son is in price and preferred at this day, so hath it been heretofore, as when Phineas wife being near her death in travel: 
1. Sam. 4. 20  the midwife with the rest thinking to comfort her, said; fear not for thou hast borne a son, when the angel said to Abraham this time twelve months; Sarah thy wife shall bear a son. Sarah laughed as partly doubting, 
Gen. 18, 10. 12.  and partly joying that so sage a woman as she should conceive a son by so aged a man as Abraham was. That same Angel that certified Zachario; 
Luke. 1. 13. 14.  that Elizabeth his wife should bear john the Baptist said, not only that it should be a son: but such a son as should bring joy to him and many more. 
Luke 1. 26 verse 30  And that Angel Gabriel, that was sent of God Mary, the mother of our saviour, according to his humanity, saith, that in stead of fear she had found favour with God: and his reason is this: for thou shalt bear a son, and shalt call his name jesus: As if he had said, it is a great blessing of God to bear a child: and a greater to bear a man child: but to be so far in God's favour as to bear such a son, as shallbe the saviour of the world, it is the greatest grace which hath been heard of: in the which, God make his Church joyful; and for the which in special, and for all the rest of his blessings in general, God make us thankful, Amen.  john 10. 9 I am the door: by me if any man enter in, he shallbe saved, and shall go in, and go out, and shall find pasture. 
FINIS.   

A MEMENTO, FOR MAGISTRATES.  
By Henry Smith.  
LONDON Printed by john Wolf, & are to be sold by William Wright. 1592.   

A Memento for Magistrates.  
THe Apostle Paul writing to Timotheus amongst many other things, 
1. Tim. 5. 17.  assureth him, that those Elders which rule well, are worthy of double honour. And the Author of the 45. Psalms, 
Psal. 45. 7.  speaking of the government of Solomon saith. The Sceptre of thy kingdoome is a right Sceptre, for thou lovest righteousness and hatest iniquity; in which words the Author avoucheth, that he cannot rule rightly, that loveth not to judge justly, and that he usurpeth authority that dealeth partially: for we must remember, that he measurerh salomon's worthiness to reign by his well swaying of the sceptre, the which Solomon could not have handled so commendably as he did, if he had not been carried away with an earnest desire to deal indifferently amongst men in causes of controversy, but most plainly appeareth his great desire of godly government in that hearty prayer which he uttered unto almighty God, (when he said) give unto thy servant O Lord an understanding and a wise heart, 
3. king. 3.  to judge thy people, that I may discern betwixt good and evil. In this prayer it is plain, that although he was a King, yet he calleth himself the servant of God, for promotion cometh neither from the East, nor from the West, nor yet from the south, but from God, who plucketh down one, and setteth up another. And Solomon, having prayed for wisdom and understanding, 
Psal. 75. 7. 8.  he showeth whereunto he would apply those good gifts of God, even unto the glory of him that gave them, to judge thy people, that I may discern betwixt good & evil (saith he) for by him Kings reign, 
Prou. 8. 15.  and by him Princes decree justice. 
Exod. 18.  When jethro the father in law of Moses, came out of the land of Madian to see Moses being at the mount of God, which was mount Sinai, and beheld how the people flocked unto Moses their magistrate for judgement & justice, by due consideration thereof: jethro found these three in conveniences: First, that Moses wearied himself with sitting in judgement from the morning until night. Secondly, that he was too tedious unto the people which attended upon him in all that time. And thirdly, that notwithstanding his carefulness in judgement, and their earnest expectation of justice, he was not able to dispatch so many matters as was brought before him: but with a light hearing, and a little regarding of many men's causes. Wherefore, jethro being a man very desirous that justice might proceed, that no man's matter should slightly be slipped over, counseleth Moses to make more Magistrates in Israel, and to the end that this might be performed the better, jethro doth point at the disposition of those men which should bear rule, for (saith he) thou shalt choose out amongst all the people, men of courage, dealing truly, fearing God, and hating covetousness, and them shalt thou make governors over the people.  
By this you may perceive, how jethro in counseling, and Moses in practising, did both aim at justice and true judgement. For it is not a mean matter, or light labour, for men of years to sit from morning to night in judgement: no, their years, antiquity, & consequently their body's imbecility cannot easily endure it, besides the care of common causes heard at home, and that which is the biggest burden of all, the continual good of the Commonweal, which they meditate carefully, when we sleep securely is not to be forgotten, but herein are many Magistrates greatly to be blamed, in that they cause the people to attend upon them from morning until night, with expenses great and continual, whilst they find no end of poor men's matters, because they wish no end of spending money.  
Are their minds set upon righteousness which deal thus? No, no: they are the same that the Prophet spoke of, 
Psal. 31. 12.  when he said, the ungodly seeketh occasion against the righteous, and knasheth upon him with his teeth, for the crafty counsellor taketh occasion to hinder his Cliants just cause, that he might still feed upon the poor man's purse: the Lawyer, who careth not to deal unfaithfully is like the crystal glass, which flatteringly showeth unto every man a fair face, how ivill favoured so ever he be. So can he persuade the simple swain, that his cause will bear a strong action, be it never so weak. Oh remember what God said unto Israel, you shall not do what seemeth good in your own eyes, 
Deut. 12.  but what I command you: Then know, that you do not that which he hath commanded because you deal not with mercy and truth, for if ever the time required, 
Psal. 25.  and occasion was offered to move that question to Magistrates, which David did in his days: namely, 
Psal. 82. 2.  how long they will proceed to give unjust judgement, and to accept the person of the ungodly. Now is the time and occasion present, for I do not doubt, but it is too true, that the Prophet hath spoken; who saith, that the ungodly are more set by them the righteous; 
Abac. 1.  and this is the cause that wrong judgement doth proceed. How can justice sit, when there is no seat appointed for her, you may be sure she will not have to do with the stool of wickedness, 
Psal. 94.  where mischief standeth in stead of justice. It was a worthy commendation that David uttered in the praise of jerusalem▪ 
Psal. 122. 3.  when he said; there is the seat for judgement, the which appointing of that seat for judgement, was an argument that they loved justice: and first the place wherein it was set, assureth us hereof, for it was set in the gate, where through men might have passage to and from the judgement seat. Secondly, the manner of framing that seat in the gate: namely, that the judges of force must sit with their faces towards the rising of the sun, in token that their judgement should be as pure from corruption, as the sun was clear in his chiefest brightness. Oh happy house of David, whose seat was set so conveniently, whose causes were heard so carefully, and matters judged so justly. The Israelites thought themselves well paid, when they had the government of Deborah that virtuous Woman, 
judg. 5. 8.  for all was laid a bed, until she came up a mother in Israel; and as she was a good governess in her time, so she loved those that were like unto herself: for saith she, my heart is set upon the governors of Israel. David was a good King while he lived, 
Psal. 89.  as it did appear by the testimony of God himself, who said of him, I have found David my servant, with my holy oil have I anointed him. Secondly, by his appealing to God for judgement in this case, 
Psal. 26. 1.  when he saith, be thou my judge O Lord, for I have walked innocently, etc.  
And last of all, by that good counsel which he gave upon his deathbedde unto Solomon his Son, who was to succeed him in that kingdom, 
3. king. 2. 3.  for (saith he) thou shalt prosper and come to great honour, if thou keepest the commandments which GOD commanded Moses, when Philip the King of Macedonia, did cast of the earnest suit of a poor widow, with this slender answer; go thy way, for I have no leisure to hear thee now. She replied thus, and why hast thou leisure to be a King: as if she should have said, God hath given thee time to reign, and power to govern, that thou mightest apply them both unto that end wherefore they are given thee: 
Prou. 20.  for mercy and truth preserveth a King, and with loving kindness his seat is upholden. When Solomon prayed to God for an understanding heart that he might do justice among god's people: it is said, that his prayer pleased God passing well, because Solomon▪ asked wisedoome rather than wealth, 
3. King. 3.  and knowledge rather than honour: for thereby he gave evidence that his heart was set upon righteousness: for out of the abundance of the heart the mouth speaketh. It is a most excellent prayer which the Prophet maketh, when he saith; give thy judgement unto the King, 
Psal. 72. 1.  O Lord, and thy righteousness unto the king's son, etc. then shall he judge the people according unto right, and defend the poor, wherein the Prophet prayed for himself, while he governed the kingdom of Israel, and for his successors in the same, having relation unto that promise spoken of in the 132. Psalm: 
Verse 9  the Lord hath made a faithful oath unto David, and he will not shrink from it, saying: of the fruit of thy body shall I set upon thy seat: if thy children keep may testimonies which I shall learn them. And the Prophet proceedeth to say, then shall he judge the people according unto right, and defend the poor, by the word (then) he insinuateth, that when God giveth grace to the Magistrate; then he cannot choose but do right, and defend those which do sustain wrong. But when the Prophet saith, (and defend the poor) Some man would think that he had said enough before, and therefore might have cut of this speech, but it is to be remembered, that as sick men needeth not the Physician, or the way fairing man his weapon at one time only, but as often as the patiented is sick, so often he must have the physicians counsel, and as often as the traveller is assaulted, so often he useth his weapon. In like sort the poor man oppressed often, doth as often need the defence of the Magistrate: And therefore, hath the Magistrate the sword is always carried before him, & this sword is always carried before rather the behind the Magistrate, that he might rather remember justice, than cast the care thereof behind his back, the last, but not the least thing to be marked of the Magistrate is; that justice is set forth with a pair of balances in the one hand, which admonisheth him to way those matters justly which are brought before him: And within the other hand a two edged sword, 
Psal. 94. 15  to the intent that justice might return to judgement, (that is) that things justly judged, might be rightly rewarded on both sides: 
3. king. 3.  whereof King Solomon hath given a good precedent. First, in finding out the true mother of the smothered child, which is a point of judgement. secondly, in restoring the living child to his own mother, which was a point of justice. And these parts of a Christian Magistrate duty are so necessarily linked together, that so often as one of them is wanting, the la receiveth a maim at the hand of the Magistrate. 
john 19  As when Pilate judged Christ guiltless, 
Act. 24  but yet put him to death: and when Paul's cause was heard and approved, yet he was left in prison: Therefore, it is good counsel, and worthy to be harkened unto, which David gave unto all Kings and Magistrates, that they be learned and wise: for if the Magistrate be not wise, 
Psal 2. 10.  (words) may carry the matter away. As when Daniel when he was accused of despising the decree of Nabucadnezer the King of Babylon, 
Bel and Dragon.  jeremy to be an enemy to the commonwealth of Israel, 
jere. 18.  Elias to be a troubler of the state, 
3. king. 18.  Paul to be a factious & seditious fellow, 
Acts 24.  Naboath to have blasphemed God and king Ahab: 
3. king. 21.  and as at the importunate cry of the jews, Christ was put to death, 
Luke 23.  and Barrabas the murderer set at liberty. The special wisdom of God, 
Exod. 4.  matched Moses the Magistrate, with Aron the minister, thereby giving us to understand, that when the word & the sword go together, there can be none other but good government. As for example, so long as the good priest jehoiba, 
4. king. 12.  & the godly king joas lived together, God was worshipped, and his people guided according unto his word: for the man of God counseled virtuously, and the King practised carefully: whereunto that saying of Solon doth very well agree, who being asked when the common wealth did best flourish: he answered, when the people obey the magistrate, and the magistrate obeyeth the law: for laws are better unmade then unkept; no doubt there want not such, as wilsay with those head strong people in David's days: 
Psal. 2. 3.  let us break their bonds in sunder, and cast away their cords from us, and our laws have been a long time like to spider's webs, so that the great buzzing bees break through, & the little feeble flies hang fast in them.  
But admit that you reply and say, they are made stronger, then in the days of our forefathers, yet are they like unto walled Cities in the time of war, at the which time, be your walks never so strong, they are beaten down: if they want men and munition, so if your laws wisely made, do want patrons to defend them, they will soon be little worth, therefore it was not the worst warning that jethro gave to Moses, 
Exod. 18.  that he should make such magistrates as were men of courage: For as Chrysippus said sometimes, so it is true at all times, that if a magistrate ruleth amiss, he shall procure the displeasure of God, (if well) he shall be hated of men, and hereof it cometh, that Valerius Maximus writeth to Antigonus the Emperor, who when he should put on his imperial crown and robes, stepping upon the cloth of estate, uttered these words with a very loud voice.  
Oh cloth of more honourable than happy estate, wherewith, if a man were so thoroughly acquainted, that he could number the cares that concern thee, ●hee would not stoop for thee, though he might have thee for the taking up, for great and weighty is that charge which is laid upon a Christian magistrate in commonwealths affairs, & of no less continuance than care: wherefore, Haimo would have every magistrate to remember these 3. things: 1. that himself is but a man. 2. that he governeth men like to himself, and 3. that he shall not always be a magistrate, as the Prophet hath taught, when he spoke thus in the person of GOD: I said you are Gods, but you shall die like men, and fall like one of the Princes: and yet shall they not be so excused, but must also give accounts of their government, as did that Steward: mentioned by S. Luke. It is good therefore, not only for those men that have the election of Magistrates, to make such choice of officers as jethro enjoineth Moses: 
Psal. 82. 6.  and as God himself commanded Israel, when he said, you shall make him king, whom the Lord our God shall choose: but also very meet for those magistrates being so elected, to have a care, that as they are in place above other men: so in good life they go before the people: for this was it, that the Israelites desired God to grant unto josua being newly made their governor. Namely a faithful heart to go in and out before them: For said they, even as we obeyed Moses in all things, so will we obey thee: 
josua. 1.  Only the Lord thy God be with thee, as he was with Moses. And it was a necessary prayer: for how fowl a fault were it, that the man which is appointed to punish adultery, should be more worthy of correction for the same kind of sin, than the party punishied. Like unto the whorehunting judges of Samaria: 
Ierm. 5.  mentioned by the Prophet jeremy, in his fift chapter: or that he which is appointed to judge according to law, should do any thing contrary to the law: As angry Ananias, commanded that Paul should be smitten contrary to law: 
Acts 25▪ 2.  in this point doth the Lord school the king of juda, by his Prophet jeremy, who saith, hear the word of the Lord thou King of juda, that sittest in thy kingly seat of David: 
jere. 22. 24.  thou, and thy servants, and thy people that go in and out at this gate: thus the Lord commandeth, keep equity and righteousness: deliver the oppressed from the power of the violent, do not grieve nor oppress the stranger, the fatherless, nor the widow, and shed no innocent blood in this place, and if you keep these things faithfully: then shall there come in at the door of this house, kings to sit upon David's seat, etc. But if you will not be obedient unto these commandments. I swear by mine own self, saith the Lord (this house shall be waste) for example, the same prophet speaking there of the wicked government of Seluin the son of good king josias, that governed juda, (saith) did not thy father eat and drink, and prosper well so long as he dealt with righteousness, from whence came this, but because he had me before his eyes (saith the lord)  
Now when jeremy saith that josias had God before his eyes; his meaning is all one with David's intent, when he saith, God standeth in the parliament of princes, he is judge among Gods, to give all Magistrates a Memento, that God is present in all their assemblies and judgeth them that judge under him whereof they had need to be put in mind: for oftentimes Mycheas proveth too true a prophet in saying, that the great man will speak what his heart desireth, and the hearers must allow it well: of the which sort of men the very best is, but as a thisle which a man can hardly touch unpricked, and the most just like a bramble, whereunto the silly sheep seeking to be shrouded from the sharp showers, is often forced to leave her fleece behind: whose unworthy coming to their places. joatham hath well described in the person of Abimilech, when he said, the trees of the wood went to anoint a king over them: and said unto the Olive tree: Reign thou over us: but the Olive three answered, shall I leave my fatness, 
judges 9  which both Gods and men praise in me: and go to be promoted over the trees. Then they came to the figtree, and said, come thou and reign over us; the figtree answered: shall I leave my sweetness and good fruit, and go to be promoted over the trees, They said unto the vine: Reign thou over us, but the vine answered, should I leave my wine wherewith I cheer God and men, to be promoted over the trees: then they said unto the bramble, wilt thou reign over us. Than said the bramble, if it be true indeed that you will submit yourselves to my authority, and put your trust under my shadow, or else fire proceed from the bramble and consume you. By this parable we are taught generally that every man is to be content with that estate wherein God hath placed him, and that for the most part the very best worthy, do refuse proffered promotion, and on their part well deserved, whereas on the contrary, the most unfitly furnished with justice and true judgement, and the least deserving in a commonwealth: are of all other most ambitious. Such an one was Absalon, who stole away the hearts of Israel with this flattering speech. 
2 king ●.  Oh that I were made judge in the land, that every man which hath any plea or matter in the law might come to me that I might do him justice, but this is the just reward, of such as before convenient time, and apt occasion to be offered, do ambitiously seek the seat of judgement, even untimely and unnatural death, 
2. king. 18.  for Absalon was hanged by the hair of his head, 
judges 9  & a woman with a piece of a millstone dashed out Abymelechs brains, though Absalon be absent & Abimilech brained long since, yet it is to be suspected that many men get preferment, by their practices, coming in such sheep skins as are fair words and flattering speeches, but God grant that they prove not like unto those judges whom Zophonie feared not to liken unto Lions: 
Cap. 3. 2. 3.  who finding their pray in the evening, chop up all, not leaving so much as the bones until the morning, Solomon said well, 
Prou. 20. ●.  that many would be accounted good doers, but where shall we find a faithful man: some men have said well with Absalon, before they came to preferment, but they can now be contented to see many men, to sue seven years for their right, and yet suffer them to sustain wrong because necessity hath no law forsooth. Go to, go to, some body will answer for that one day. A man would think, that necessity should have the most law, because he hath least money & fewest friends. Magistrates might learn such a lesson of God himself, as it being rightly practised, they could not choose but do justice, & this is it, when almighty God intended to destroy Sodom and Gomorrah, before he would do so though their sins were monstrous great, he considered thus of the matter, the cry of Sodom and Gomorrha is great, and their sin is exceeding grievous. 
Gen. 18.  I will go down now and see whether they have done altogether according to that cry which is come unto me or not, that I may know. Lo let all magistrates learn by the example of God himself, to go down and see (that is) to apply their ears to hear diligently, and their minds to meditate justly of each man's matter, if you ask me why, I answer as God himself doth, that they may know vidz. that they may discern betwixt truth and falsehood, right and wrong: this is that question which David demanded of Saules counsellors, that egged him on to hurt him that never harmed them: are your minds set upon righteousness, O ye congregation, and do you judge the thing that is right. O ye sons of men, saith he, the same prophet in all his troubles desiring God to stand on his side against his oppressors, thought it as convenient to crave of God, the consideration of his cause as to ask his aid against his adversaries, 
Psal. 11. 1.  and therefore prayeth thus. Ponder my words, O Lord consider my meditation, etc. So Magistrates have not only authority to make and establise good laws: but also to determine betwixt men according to the same, unto whose sensor the subject must submit himself as the Apostle proveth to the Romans', when he saith: 
Rom. 13.  let every soul submit itself unto the authority of the higher powers, for all power is of God, wherefore, whosoever resisteth that power, resisteth the ordinance of God, and purchaseth unto himself damnation. For Magistrates are not to be feared of them that do well, but of them that do nill: wilt thou not fear, do well then, so shalt thou have praise, for he is the minister of God for thy wealth: but if thou dost evil, then fear, for he beareth not the sword for nought, but is the minister of GOD to take vengeance upon them that do evil, where it is to be remembered, that the civil magistrate, who beareth the sword, is called the minister of God, as well as that spiritual magistrate that preacheth the word: and that no doubt, to the intent he might take care as well to maintain true religion, as to minister deserved discipline for it standeth with all divine and humane reason, that if all masters & fathers ought to have a more than ordinary care to instruct and help forward their families in Christian religion, so much as in them lieth; much more ought the magistrate to meditate by all means possible to perform his duty therein; who is a father over all families: I cannot set this forth in any plainer speech than David hath done in this short saying; kiss the son, lest he be angry; and so you perish in the right way; 
Psalm. 2. 12.  by which speech the prophet teacheth that God cannot be honoured by any other means then by that which Christ his son hath taught; who saith himself in the fift of john; he that honoureth the son, 
john 5. 23.  honoureth the father: he that dishonoureth the son, dishonoureth the father, so that he meaneth in this place; that if you worship not the son as he hath commanded; then you dishonour him; if you dishonour him; than you anger him; if you anger him, he casteth you off: if he casteth you off, than you are from the right way, and if you are from the right way, than you perish. For the avoiding whereof, all godly Magistrates have had a special care to meditate in the law of the Lord: such were Moses, josua, David, Solomon, Asa, josophat, Isachias, etc. Of whose good example, God grant all godly magistrates to make good use. Amen.  Psalm. 98. 10. With righteousness shall he judge the world, and the people with equity. 
FINIS.   

THE WEDDING GARMENT.  Rom. 13. 14. Put ye on the Lord jesus Christ. 
By Henry Smith.  
LONDON Printed by john Wolf, & are to be sold by William Wright. 1592.   

To the Reader.  
To control those false copies of this sermon, which were printed without my knowledge, (patched) as it seemeth out of some borrowed notes, 
Gen. 43. 11.  and to stop the printing of it again without my corrections, as it was intended, because they had got it licensed before, although ut ●erly unwilling for some respects to have it published, which made me withstand their importunity so long, yet seeing more inconvenience than I thought of, I suffered that which I could not hinder. And now hoping that it is Gods will to profit some by it, as jacob parted from Benjamin, so that which must be, let be, and the Lord give thee a blessing with it.   

THE WEDDING GARMENT.  Rom. 13. 14. Put ye on the Lord jesus Christ. 
I Have chosen a Text which is the sum of the Bible. For all scripture runneth upon Christ like the title of a book, 
Revel. 8.  because Christ is the Alpha and Omega, the beginning and the end of man's salvation, therefore he is figured in the law foretold in the Prophets, and fulfilled in the Gospel. Some places point to his divinity, some to his humanity, some to his kingdom, some to his priesthood, some to his prophecy, some to his conception, some to his birth, some to his life, some to his miracles, some to his passion, some to his resurrection, some to his Ascension, some to his glorification, all point unto the saviour like john Baptist, 
john 1. 29,  when he said, This is the lamb of God which taketh away this sins of the world. Therefore learn Christ, and learn all.  
Now to teach us how we should hear, and how we should love, and how we should fear, and how we should believe, and how we should follow Christ, that we may know when we have learned him. The Apostle saith, Put ye on the Lord jesus Christ: as though this word did contain all our duties unto Christ, To put him on, which seems to be the level of this phrase (if you mark how it cometh in) for before Paul saith Cast away the works of darkness, and put on the armour of light. 
Verse 12.  Then he nameth the works of darkness, 
Verse. 13.  which we should cast off: viz. gluttony, drunkenness, 
Verse 14.  strife, envy, chambering, wantonness, after he nameth the armour of light, which we should put on, and calleth it by the name of the giver, The Lord jesus Christ. In steed of gluttony, 
Psal. 109. 88  and drunkenness, and strife, and envy, and chambering, and wantonness, and other patches of the devil, wherewith man clothed himself as with a Garment. The Apostle giveth him another garment, which he calleth jesus Christ: he doth not oppose virtue to vice, as one would think when he had said, Cast off gluttony, he should have said, Put on sobriety: when he had said, Cast of wantonness, he should have said, Put on continency. When he had said, Cast of envy he should have said, Put on love: but in stead of all virtues, he commendeth the example of Christ for every virtue, and opposeth it to every vice, as if he should say, He which thinketh only to follow Christ, needeth not be led by the hand from virtue to virtue, but his example will teach him what he shall follow, and what he shall flee, better than all precepts in the world.  
Therefore this is the best thought in every action for a man to think, What Christ would do, which was made not only redemption and salvation to save us, but wisdom and example to guide us. Therefore he saith: 
1. Cor. 1. 30.  Learn of me, and follow me, as though we should think before we speak, 
Mat. 11. 29.  whether he would speak so, 
Mark 10. 21  and consider before we do, whether he would do so, and do all by his example, as the scholar writeth by his copy, or else we do not learn of him, but of ourselves, and then we go awry, like a child which scribleth with out a rule. If thou resolvest to speak, and do no otherwise then Christ would speak and do himself, thou shalt be sure to do all things well, because thou followest a strait pattern. Therefore study what this meaneth. 
john 3. 4.  To put on Christ. It is a strange speech, and a strange Garment, they which cannot tell like Nichodemus what Christ meaneth, when he saith, that we must be born again, cannot tell what Paul meaneth when he saith, Put on Christ: as if one man should put on another. I think many here may go to the Apostle, as the Apostle went unto Christ, 
Luke 1. 9  and ask. 
Gal 3. 27.  What is the parable? This phrase is read in none but Paul, which hath written most of justification by Christ: and therefore he useth all phrases to express how we should apply Christ unto us, and in no terms he hath showed it more lively then in this phrase, Put on Christ. For it signifieth that Christ doth cover us like a Garment, 
Rom. 4. 7.  and defend us like an Armour. He hideth our unrighteousness with his righteousness, he covereth our disobedience with his obedience, he shadoweth our death with his death, that the wrath of God cannot find us, judgement cannot spy us, the curse cannot see us, for the garment which covereth and hideth us. 
Gen. 27.  But as jacob got the blessing in the name and apparel of Esau his elder brother. So in the name and apparel of Christ our elder brother, we receive the blessing, and are received into favour like Christ himself. For God saith not: This is my beloved son which pleaseth me, 
Math. 3. 17.  But in whom I am well pleased: meaning, that not only Christ pleaseth GOD, but we please God in Christ: 
1. Cor. 11. 3.  For Christ is our head. 
Ephes. 5. 23.  Therefore, as one looking in the face of a man, doth like him strait if he like his face: so God beholding us in the face of Christ, doth love us strait, because the face doth please him: But Christ is not our head, unless we be his members, Christ is not our Garment unless we put him on: as Christ did put on our garment, when he clothed himself with our flesh, and took our infirmities, and bore our curse: so we must put on his garment, that is, his righteousness, his merits and his death, which is as strange a vesture to us, as our flesh was to him, 
Revel. 3. 4.  and much ado we have to put it on, 
Mat. 22. 11.  and when it is on, 
Mat. 7. 23.  there is great cunning to wear it cleanly and comely from soiling and renting, that such a precious Garment be not taken from us again. Therefore, many seem to wear this Garment which shall be thrust from the banquet, because they wear it not: as those which will say when the Lord shall come to judgement, 
Luke 13. 26.  We have seen thee in our streets, we have heard thee in our Synagogues, we have prophesied, we have cast out devils, we have wrought miracles by thy name: as though if any had put him on, or borne his marks, they were the men which were marked like his servants, therefore who but they shall enter into Heaven? Yet Christ saith, I know you not, there is their reward, I know you not: as if he should answer, you wear not my Livery, 
Luke 13. 27.  you bear not my Cognisance for all your shows, therefore, depart from me: So he put them off, because they had not put him on: For though they had seen his person, and heard of his virtues, yet they had not faith to apply his mercies, his merits, his death, and his righteousness unto them, without which no man can put on Christ nor wear him. Faith is the hand which putteth him on. Faith taketh first his righteousness, & covereth her unrighteousness, than she taketh his obedience, & covereth her disobedience, than she taketh his patience, & covereth her impatiency, than she taketh his temperance, & covereth her intemperancy, than she taketh his continency, and covereth her incontinency, than she taketh his constancy, and covereth her inconstancy: then she taketh his saith, and covereth her diffidence: then she taketh his humility, & covereth her pride: then she taketh his love, and covereth her rancour. And so taketh one robe after another, and tricketh herself until she have put on jesus Christ: that is, until she appear in the sight of God, like jesus Christ, clothed with his merits and graces: that God hath no power to be angry with her, because she cometh so like his Son. This is to put on jesus Christ, as you shall see more lively, when you have taken a view of the garment, for we are to speak of christ the Garment, and of our putting it on. There be many fashions of apparel, but they are too light, or too heavy, or to sad, or too course, or to stolen, and all wear out. At last the Apostle found a fashion, that surpasseth them all: it is never out of fashion, meet for all seasons, fit for all persons, and such a profitable weed, that the more it is worn, the fresher it is. what fashion have you seen comparable to this? 
2. Sam. 10. 4.  It is not like the clothes of David's Ambassadors, which covered their upper parts, 
1. Sa. 17. 29.  but not their lower parts: 
2. king. 14. 2.  not like Saules armour, which tried David when he should fight with it. Nor like the counterfeit of jeroboams wife, 
john 9 45.  which disguised herself to go unknown: nor like to the old rags of the Gibeonites, which deceived josua, nor like the paltry suit of Michah, which he gave once a year to his Levite, nor like the gluttons flaunt, 
jud. 17. 10.  which jetted in purple every day; nor like the light clothes which Christ said are in kings Courts, 
Math. 11. 8.  and make them lighter that wear them. 
Luke 16. 19  But it is like the Garment of the high Priest, 
Exod. 28. 21.  which had all the names of the Tribes of Israel, written upon his breast: so all the names of the faithful are written in the breast of Christ, and registered in the book of his merits: 
Mal. 3. 16.  it is like Elias mantel which divided the waters: 
2. king. 2. 8.  So he divideth our sins and punishments, that they which are clothed with Christ, 
Deut. 26. 5.  are armed both against sin and death. It is like the Garments of the Israelites in the wilderness, which did not wear: forty years together, they wandered in the desert, and yet saith Moses, their shoes were not worn, but their apparel was as when they came out of Egypt: So the righteousness of Christ doth last for ever, 
Math. 17. 2.  and his mercies are never worn out. 
Hest. 6. 11.  As Mardocheus shined in the king's robes before the people: So and more glorious are the faithful in the robes of Christ before God. When Christ was transfigured upon the Mount. Mat. saith, that his face shined like the sun, and his clothes were as white as the light: 
Psal. 136. 1  So when we are transfigured into the image of Christ we shall shine before other men like lights: and therefore Christ's Disciles are ca●lled Lights, 
Math. 5. 14.  because they were clothed with light, and shined to the world.  
Solomon was not so glorious in all his royalty, 
Mat. 6. 29.  nor the Lilies which are braver than Solomon, as he which is clothed with Christ, because the apparel upon him is better than all the world about him. Therefore if David said, 
1. Sam. 1. 14.  Weep ye daughters of Israel for Saul which clothed ye in purple: I may say, rejoice ye daughters of Israel, for Christ which hath clothed you with righteousness, as it were with a vesture, before you come to the banquet.  
This is the wedding Garment without which no man can feast with the lord 
Math. 12. 12  This Garment is called an Armour, because it defendeth us from all the assaults of the devil the flesh, 
Ephes. 9 1.  the world, the heat of persecution, & the cold of defection. This Garment is called Light, 
Rom. 1.  because it is the beauty and glory of them which wear it. 
Matth. 6.  This Garment is called a kingdom, because none but kings do wear it, that is, they are enthroned in the kingdom of christ, & made kings over the world, the flesh and Satan: which wear this Garment, 
Iud 16. 6.  like the hair of Samson which while he wore he was like a king, and all his enemies had no power to hurt him.  
This Garment Paul hath sent unto you, to go before the king of heaven and earth, a holy Garment, a royal garment, 
Rom. 5. 1.  an immaculate garment, an everlasting garment: 
Rom. 14. 17  a garment whereof every hem is peace of conscience, 
Math. 9 20.  every pleat is joy in the holy ghost, every stitch is the remission of some sin, and saveth him which weareth it. If he which touched the hem of Christ's garment was healed, he which weareth the garment, nay he which weareth Christ himself, shall not he be healed of all his sores, though he were wounded from head to foot? You need not clothe him now which saith. 
Math. 25. 43  When I was naked ye did not clothe me, 
Math. 21. 8  nor cast your Garments in his way, 
Gen. 9 23.  as they did, when he came to jerusalem, 
Luke 10. 34.  but take his Garments, and suffer yourselves to be clothed, 
This Samaritan; doth not signify Christ, but yet may be resembled to Christ.  as Noah did, to cover your nakedness. As the good Samaritane put him upon his own beast, which was spoiled with thieves, and bound up his sores when he was wounded. So Christ jesus mounteth the faithful upon his righteousness, & healeth their sins, as though he should cover them with his Garments, 
Gen. 3. 1.  whom the world, the flesh, & the devil have rob of their Garments, that is, the righteousness which they had in Paradise before the serpent came: so if we put on Christ, we are clothed with his obedience, whereby our wickedness is covered: we are clothed with his merits whereby our sins are forgiven: we are clothed with his death: whereby our punishment is released, we are clothed with his spirit, whereby our hearts are mollified and sanctifikd, & renewed till we resemble Christ himself. This is the Apostles meaning, to put on Christ, as it is unfolded in Col. 3. 12. 
Col 3. 12.  Where he brings forth all the robes of Christ, & sorts them, & saith, put on mercy, put on meekness, put on humility, 
verse 20.  put on patience, put on love, all which before he called (the new man) so that to put on Christ, is to put on the new man with all his virtues, until we be renewed to the Image of Christ, which is like a new man amongst men. They which labour to be righteous, and yet believe that Christ's righteousness shall save them, have put on Christ as Paul would have them. We are not taught to put on Angels, nor saints, nor the Virgin Mary, nor Paul himself, to cover our sins with their righteousness, as the Papists do, but we are commanded to put on Christ, and cover our sins with his righteousness. The body hath many Garments, but the soul hath one garment. Every clout will cover our sores, but the finest silk will not cover our sins. Therefore when we seem brave to others, we seem foul to God, because his eye is upon our sins, which lie naked, when all the rest is covered, until we put on Christ, & then we hear that voice, Thy sins are covered. And then we have that blessing: 
Math. 9 2.  Blessed is the man, whose sin is covered. So we are clothed and blessed together. 
Psal. 32. 1.  Yet this garment is out of request, too rough for some, too grave for others, too base for others. And therefore in stead of putting on Christ, they put him off, in stead of welcoming him, 
Luke. 1. 37.  they discharge him, like the Gad●rens, 
Math. 8. 34.  that they may keep their Swine, 
Matth. 27. 135.  that is, their beastly pleasures which he would cast into the Sea. These are like the foolish soldiers which should have made christ their garment, and they cast lots upon his garments, and divided them, and so spoiled them. So do the papists deal with this garment, they say it is not fit for them, & therefore they break it and mangle it, and piece it with rags of their own inventions: they say it is too light, & notable to bear off the storms of death, and heat of hell, and therefore chose rather to make themselves garments of their merits, and their Masses, and their penance, and their pardons, and their pilgrimages: 
Gen. 3. 7. and 31.  like Adam & Eve, which made themselves coats of figleaves, which God destroyed again, to show that when men have patched all their leaves of masses, of pardons, of pilgrimages, and satisfactions together, yet they will not cover their nakedness, nor keep of the heat of god's wrath, but are like the curtal skirts of David's Ambassadors, 
2. Sam. 10 4  which hide not their shame. Therefore when we may go in our masters attire, shall we scrub like beggars patched in our rags? Mine own garments defile me, 
job. 9 31.  saith job: Our own Garments, our own righteousness defileth us, for what garment, what righteousness have we of our own, but that which like a menstruous cloth, 
Esay 64. 6.  which had more need to be washed itself, then to wipe that which is foul. Therefore Christ must make us Garments or else when our backs flaunt it like courtiers, our souls shall strip like beggars. 
Gen. 9 20.  And the Devils will spur themselves like Cham, to see our nakedness.  
First the Father made us Garments in Paradise, 
Gen. 3. 21.  now the son makes us Garments in the wilderness, nay, the Son is made our Garment, as Paul saith, Christ us made unto us righteousness: 
1. Cor. 1. 30.  that is, Christ's righteousness, must be our Garment, or else we shall be ashamed when our righteousness doth not reach to cover our nakedness, but still some part will peep bare until he cast his righteousness upon it, and then all is covered. 
1. Sam. 17. 40.  As David needed no other armour against the Giant, than a Sling: so we need no other garment against sin then Christ. There wanteth nothing but this, to put it on.  
Now let us see how to put this Garment on. Many fumble about it, like children which had need of one to put on their clothes. Some put on Christ as a cloak, which hangeth upon their shoulders, and covereth them when they go abroad to be seen of men: they can cast on the cloak of holiness, and seem for a while as holy as the best, but so soon as they come home, the cloak goeth of, and the man is as he was, whose vizard was better than his face. Thus Hypocrites put on christ, as many retain unto noble men, not to do them any service, but to have their countenance. Many put on christ like a hat, which goeth off to every one which meets them: so every temptation which meets them, makes them forget what they heard, what they promised, what they resolved, and change their way, as though they had not repent at all. So the common people like yourselves put on Christ, they are zealous, so long as they are in the Church, and bear their breasts, and cast up their eyes, like the Publican, when they hear a sentence which moves them, 
Luke 18. 11.  as though they would do no more against that saying while they live. But the next business putteth all out of mind, till they come to the church again. Some put on christ as a glove, which covereth but the hand, so they put on the face of Christ, or the tongue of Christ, but their hands work, and their feet walk, as they did before: So many professors of Religion put on Christ, which call but for discipline & reformation, that they might get a name of zeal and sincerity, to cover some fault, which they would not be suspected of. Thus every man would cover himself with Christ, but they have not the skill, or they have not the will to put him on. What will you do then? Though the garment be never so good, yet it is not good to them that do not wear it. For what profit have we of the garments which we do not wear? they neither keep us from heat nor cold. Therefore Paul doth not bring you a garment to lay by you for the moths, but he bids you put it on. Hear is the cunning now in putting it on. If Paul had taught us this, than you would hearken unto him. Well, you shall hear what Paul saith to the putting of it on. First (saith Paul) you must cast away the works of darkness, 
Verse. 12.  and then put on the armour of light. First you must put off, and then put on: As the eagle's feathers will not lie with any other feathers, but consume them, which lie with them: So the Wedding Garment will not wear with filthy garments, but scorns like the Ark, that Dagon should stand by it. If any man may not wear women's apparel for lightness, 
1 Sam. 5. 8  may he wear the devils apparel, and cloth himself with pride, 
Deut. 22. 5.  with covetousness, with envy, with hypocrisy, with uncleanness, and when he is like the devil sit at God's table? 
Math. 2. 21.  No man (saith christ, patcheth a new piece to an old Garment, and wilt thou patch an old piece to a new Garment: God forbade the people to wear linsey wolsey, 
Levi. 19 19  because it was a sign of inconstancy, but this is inconstancy itself. He doth not put on christ, but putteth off christ, 
job. 19 23.  and putteth on belial, 
Reu. 3. 15.  which fashions himself to God, and the world too. As Christ's coat was without seam, so they must be without stain that wear it. For when a man putteth on fair clothes, he maketh himself fair too, and avoideth every foul thing, lest it should foul his clothes: So must he which putteth on Christ: for the finest garment is soon stained. Therefore when thou hast put on this Garment, thou must wash thyself, and pick thy way, and choose thy works, and handle nothing that is foul for marring thy clothes, that is, thou must not think as thou didst, nor speak as thou didst, nor live as thou didst, but remember that thou hast changed thy Master, and serve him with whom thou art bound. 
Jude 9  For if God and the devil could not agree upon Moses body, for one to have one part, and the other another part, but God would have all: Much less will God agree that the devil should have part of the soul, which would not yield him part of the body. Thus have you heard what you must put off: now hear how Christ must be put on. 
reve. 10. 9  As the Angel taught john to read the book when he bade him eat it: so we must put on Christ, as if we did eat him, not as the papists do in their Mass, but as the meat is turned into the substance of the body, and goeth through every part of man: So Christ and his word should go from part to part, from ear to heart, from heart to mouth, from mouth to hand, till we be of one nature with them, that they be the very substance of our thoughts and speeches, and actions, as the meat is of our body. This is, to eat Christ and his word, or else we do not eat them, but chew them, and when our taste is satisfied, spew them out again. 
Ephes. 3. 30.  Thus we must put on Christ, for the word signifieth so to put him on, as if thou wouldst put him in, that he may be one with thee, and thou with him, as it were in a body together. As he hath put on all our infirmities, so we must put on all his graces, not half on, but all on, and clasp him to us, and gird him about us; and wear him even as we wear our skin, which is always about us. Then there shall be no need of wires, nor curls, nor perriwigges, the husbands shall not be forced to rack their rents, nor enhance their fines, nor sell their lands, to deck their wives. 
2. King. 2.  But as the poor mantle of Eliah seemed better to Elisha then all the robes of Solomon, so the wedding garment shall seem better than all the flantes of vanity, and put every fashion out of fashion, which is not modest and comely like itself. If you will know farther how to put on Christ, you shall see how your text will catechize you in his three names. Lord, jesus, Christ. The Apostle seemeth to spell out the way unto us, how we should wear this garment. First, we must put him on as Lord, than we must put him on as jesus: Lastly, we must put him on as christ. Thou must put him on as Lord, that is, thy ruler to command thee, and thy Tutor to govern thee, thy master to direct thee, thou must be no man's servant but his, take no man's part against him, 
Act. 4. 19  but say with the Apostle, Whether is it meet to obey God or you? Thou must put him on as jesus, 
josua hath the like name but not from God, nor to that end.  that is, thy saviour, in whom thou trustest, thy protector on whom thou dependest, thy redeemer in whom thou believest. Thou must not look for thy salvation from Angel, nor Saint, nor any thing beside him. For the name of jesus signifieth a Saviour, 
Luke 1. 69.  and is given to none but him, and he is not only called the Saviour, 
jud. 3. 9  but the salvation, in the song of Simeon, to show that he is the only Saviour, for there be many saviours, but there can be but one salvation: as there may be many tortures, & yet but one death. Therefore when he is called the salvation, it implieth that there is no Saviour beside him. Thou must put him on as Christ, 
Luke 3. 33.  that is, 
Act. 3. 22.  a king to rule, a Prophet to teach, 
Heb. 8. 3.  a Priest to pray and sacrifice and pacify the wrath of GOD for thee. 
Mat. 1. 16.  For this name Christ doth signify that he was anointed a king, 
Heb. 1. 8.  a Priest and a Prophet: for man, a king to rule him, a Priest to offer sacrifice for him, a Prophet to teach him, so that he putteth on Christ as Lord, which worshippeth none but him, so that he putteth on Christ as Lord, which worshippeth none but him. 
Gal. 3. 17.  He putteth on Christ as jesus, which believeth in none but him, and he putteth on Christ as Christ, which worshippeth none but him, believeth in none but him, and heareth none but him. You put on Christ first, when you are baptized. than you were sealed and consecrated to his service, so soon as you came into the world, you vowed to renounce the world and follow God: how many have put on christ thus, and since have put him off again, which have broken the first promise that ever they made, and were never faithful to God since. You put on Christ again, 
Rom. 6. 3.  when you are called and sanctifieed, that is, when you cast off the old man, which is corrupt with the lusts of the flesh, 
Ephes. 4. 22.  the pride of life, and the cares of this world, and put on the new man, which is regenerate in righteousness and holiness to the image of Christ, or likeness of Adam in his innocency, for to put on the new man, is to become a new man, as if thou were borne again, and conceived of the holy Ghost. Of this job speaketh when he saith, 
Rom. 12. 2.  I put on justice and it covered me▪ 
job. 29. 14.  you put on Christ again, 
1. Cor. 10. 16  when you receive this holy Sacrament, and are partakers of his body and blood, that is, the merits of his obedience & passion by faith, which heareth him, as if she did see him, and seethe him, as if she did feel him, and feeleth him, as if she did taste him, and tasteth him, as if she did digest him, than christ is become yours and dwelleth in you, & feedeth you with his grace to eternal life, as the bread and wine sustaineth the life present.  
Lastly, 
Phil. 3. 21.  when you have put on Christ in these three sorts, 
1. Cor. 15, 49.  which is your Garment for this world, after you shall put on Christ in heaven, and be clothed with his glory, and that shall be your last vesture, which shall never wear out.  
Thus have you heard what is meant by putting on Christ, first to clothe ourselves with righteousness and holiness like Christ, and then because our own righteousness is too short to cover our arms, and legs, and thighs of sin, but still some bare place will peer out and shame us in the sight of God: therefore we must borrow Christ's Garments, 
Gen. 27. 15.  as jacob did his brothers & cover ourselves with his righteousness, that is, believe that his righteousness shall supply our unrighteousness, and his sufferings shall stand for our sufferings, because he came to fulfil the law, and bear the curse, and satisfy his father for us, that all which believe in him might not die, but have life everlasting. 
joh. 3. 16.   
Now I have showed you this goodly Garment, you must go to another to help you to put it on, and none can put this Garment upon you, but he which is the Garment, the Lord jesus Christ. Therefore to him, let us pray.  
FINIS.