THE POORE­mans teares.

THE argument I haue to intreate off, is onelie of giuing Almes to the poore; and when, & in what sort we ought to releeue the pore Herein for your better instruction, I will shew what Almes is: how, and to whome Alms must be giuen, and wherefore wee are to giue Almes. I know in these daies, and in this iron [Page 2] age, it is as hard a thing to perswade men to part with money, as to pull out their eies and cast them away, or to cut of their handes and giue them away, or to cut off their legges and throw them awaie: Neuerthelesse, I cannot but wonder that men are so slow in giuing of almes, and so hard hearted tovvards the releefe of the poore, when the promises of GOD warrant them not to loose their re­ward. S. Iohn saith, 1. Iohn 3. hee that hath the substance of this world, and seeth his brother want, howe can the loue of God bee in him? This is a question which can hardly bee answered of a great number: no it will not be con­sidered of a number, nor regarded of a number. And yet the Euangelist hereby laieth open vnto all persons, that hee which hath wealth, seeing his brother in want, and will not re­leue him, he loseth the loue of God; which loue is so great as is the loue of a naturall mother vnto her owne [Page 3] child: nay more then that, it is a loue so firmelie setled, that it is vnpossible to be remooued.

There are many rich persons, Luke 16. that thinke skorne to releeue the pore, of whose hard dealing we haue a presi­dent in the sixteenth of Luke. The rich man in his life time woulde not releue Lazarus, but despised him; yea he forgot God, and thought there was no God (but his gold) that cold in iustice punishe him for despising the poore. Lazarus died for vvant, and so did Diues for all his wealth; who soone after, (being in hell) be­held Lazarus in heauen, triumphing in Abrahams bosome, while hee vvas tormented in hell fire. This fire bur­neth, skaldeth, skortcheth, and tor­menteth; of which, when the riche man felt the smart, (though all too late) he sorrowed and repented, and would faine haue sent word thereof vnto his friends: but he could haue no messenger for al his lordly liuings [Page] nor no releasement of his torments, for all his bagges of golde. Nowe to whome would he haue sent worde? Forsooth to a number of his friends, that indeed think ther is no God nor deuill: no heauen nor hell, nor no torments in hel fire after this life. But I would aduise those of that opinion to doe as Thomas Didimus did by Christs wounds, that ere hee would beleeue, put in his hands & felt. And therefore to all such I say, as will not beleeue it, let them goe thither and feele; then doubtlesse they will find it so, and say it is so. This example of Diues may admonish such hard hear­ted persons to be mollified with the teares of the poore: that they maie, when Diues hath dined, let Lazarus haue the crums.

We read in Mathewe, Math. 25. that vvhen Christ commeth to iudgement, hee will say to them on the left hand, go from me ye cursed into helfire which was prepared from the beginning: [Page 4] by which appeareth, that hell fire is not onelie hot, but it is euerlasting hot, and neuer hath ende: Let there­fore hell-fire, & the eternal torments thereof, admonish you to bee merci­full to the poore. To this also may bee added, what hee will say to the righteous, goe you into euerlasting ioyes whiche neuer shall haue end: When I came among you as a straunger you receiued me: when I was naked you clothed me, & when I was hungrie, you fed and refreshed mee, which prooueth that the king­dome of heauen belongs vnto those that harboureth strangers, cloatheth the naked, feedeth the hungry, com­forts the sicke, and doth perfourme such charitable actes of compassion: yet not as the papist doth to account it meritorious, but as a faithfull chri­stian to doe it in faith and true zeale of a christian life, for euerie tree that bringeth not forth good fruit, is hewen downe and cast into the fire. It is [Page 6] not enough for vs onelie to bear fair leaues, but we must also bring foorth good fruit: otherwise let vs be sure, our Sauiour Christ will forsake vs.

The Prophet Esay saith; Esay 58 if thovv breake thy bread vnto the pore, and powre forth thy hart vnto them, thy light shal rise in darknes, thy dimnes shal be as the moone-tide; and God shal stil guide thee: wherby apeareth that those deeds of charitie are com­monlie performed by the righteous, that stil seek to enioy the pleasures of heauen, vvhich [...] so farre beyonde the common immagination of men, that no heart can thinke, no eare can heare, no tongue can speake, nor pen can write, the vnspeakable pleasures thereof.

Then if the ioyes of heauen bee so great, (as doubtles they bee) and that through good life and good deeds, wee are to inherite the king­dome of heauen, we ought the more carefullie to see to the continuall re­liefe [Page 7] of the poore, and do asmuch as in vs lieth to prouide for them, euery one according to his abilitie. Let me therefore admonishe you in Gods name, to mollifie your heartes vvith the pittifull teares of the poore, that so you may giue continuall almes to their reliefe, that when Diues hath di­ned, Lazarus may haue the crums.

Christ saith, it is a deed more bles­sed to giue them, then to take from them; for the excellencie of christi­ans consisteth in leading a godly life and giuing of alm [...]s: And the excel­lency of all things is shewed in their giuing. The sunne giueth his light, the Moone her light, the Sarres their light, the Clowdes their water, the Trees their fruit, the earth her herbs, the hearbes their flowers, the flovv­ers their seeds, and the seeds their in­crease: yea, beasts and birds fowles & fishes, giue naturallie in their kinde, and are more careful and louing one to an other then we, which made Iob [Page] say, go to the beasts of the fielde and they wil teach thee. For man is most vnnaturall to man, and so far digres­sing from nature in his kinde, that let some vngodlie rich cormorants see a poore person beg: this is their pre­sent sentēce of him: whip the roags, to Briderwell with these roagues, it is pittie these roagues be suffered to liue: then if they fall sicke, let them fammish, starue, and die, all is one to him; for of him they shall receiue no comfort.

Augustus Caesar thought that day to be lost, wherein hee did not benefite any poore person, and with money releeue him from penurie. And I know, some godlie men that take de­light in releeuing the pore with their continuall almes, not supersticiously to bee seene of men, but secretlie to be seene of God. The Lord increase the number of them, and make their example redownde to the reliefe of thousands.

[Page 6] Almes is a charitable reliefe giuen by the godlie to the sick, to the lame, the blinde, the impotent, the needy the hungrie and poorest persons: e­uen such as ar daily vexed with con­tinuall want: to whome euen of du­ty, and not of compulsion, we ought to impart: some part of that which God hath mercifullie bestowed vp­pon vs: For as we dailie seeke for be­nefits at gods hand, which he dooth continuallie giue vs: so ought vvee (therwith to releeue the poore) sith God hath so commaunded vs. The performance whereof, we ought not to driue off from time to time, but to doe it when they desire to haue it done: for the true obedience of god dooth forbid vs to prolong or driue off the doing of good things: as ap­peareth in Noah, who when hee was commanded, did enter the Arke: Abraham, when he was commāded, did forthwith offer vp his son Isaake, and did circūsise his house vpon the [Page 10] same day hee was appointed. A lear­ned writer called Naziensin saith of himselfe, that when in his youth hee had once lost the tenor of good life graie hears was got about his head, ere he recouered it againe: whereby I gather, that when we are young, if we harden our harts against the pore if wee doe not willinglie impart our bread to them, but driue their hung­rie stomackes stubbornly from our doores: that doubtlesse gray heares wil come vpon our heads before we can finde the right waie to pittie and compassion.

O let vs take heede that our harts be not hardened against the poore, nor that wee giue our almes to get glorie of the world: but so let vs giue our almes, that the one hand maie not know what the other doth; yea we ought to giue it with such equa­litie that our poore neighbours may be releeued; to whome indeede we ought to become contributors, as [Page 11] Iob and Toby did. All people haue not one bellie, for as one chimnie may be hot, so another may be cold: One pot moyst with lickor, when ano­ther may be drie; one purse emptie, when another is full. And one poore mans belly full when an others is emptie. That is a good common-wealth, that looketh to euerie mem­ber in the common-wealth: And those men worthie of riches, that looketh daily to the feeding of their poore neighbours. Let therfore the teares of the poore admonish you to charitie, that when Diues hathe dined, Lazarus may haue the crums.

Now let vs proceed and consider what we must giue, and to whome we must giue, in the text we are wil­led to giue though it be but a cup of cold water, or a peece of bread: this containeth matter both for the ta­ker and the giuer: Bread will serue beggers, and they must be no choo­sers: yet bread will not serue some [Page] beggers that boldly on Gads hill, Shooters hill, and suche places take mens horses by the heads, and bids them deliuer their purses, for these fellowes are of the opinion of the Anabaptists, that euerie mans goods must be common to them, or else they will force them to part it: but these are sawsie beggers, and ought to haue almes at Tiburne: as for o­ther sort of beggars, and other poore persons, they must be content to take vp their crosse, endeuour them­selues paciently to suffer their ordi­narie greeuances: and remember that mans nature may bee satisfied with a little.

As touching how much wee shall giue, we are taught that if wee haue much, we should giue accordingly: If we haue but little, giue what wee can spare: S. Luke councelleth vs if we haue two Coates, wee must giue one to him that hath not: & of meate likewise: but as touching this questi­on, [Page 8] litle need to be spoken, when our owne couetous heartes are readie enough to frame excuses.

Some will make a question of their almes and saie they know not what the partie is that demaundeth reliefe or beggeth almes of them: O saith some I suspect he is an idle per­son, dishonest, or perhaps an vnthrift and therefore refuseth to giue anie reliefe at all. To this I answere they are needlesse doubtes, for we ought to releeue them if wee knowe them not for such persons: And let theyr bad deedes fall on their own necks, for if they perish for want, we are in danger of Gods wrath for them: but to giue vnto suche as wee knowe of lewd behauiour, thereby to conti­nue them in their wickednesse, were verie offensiue: we are not still tyed to one place for giuing our charitie, but it stretcheth far, for we are com­manded not onely to releeue our owne countrimen, but also stran­gers, [Page 14] and such as dwell in forraigne nations.

Againe, heere the giuer may learn to giue freely, for the thing he giueth is but bread or water: Bread is the fruite of the earth, and for the earth giues it vs, we may the better giue it againe. But bread in this place signi­fieth all thing necessarie: for the fare and cheere in olde time was contay­ned vnder the title of bread, and all maner of drinke vnder the title of water: but in this as in all other thinges the simplicitie of the olde world is quite gone out, and newe and corrupt thinges are lately crept in. In the old time Iacob desired hee might haue bread in his iourney, but now the case is altered, for wee must haue sundrie dishes of contrarie de­uises, framed for the taste of the mouth and pleasantnesse of the sto­macke, which is vsed with great su­perfluitie, and farre more cost then needeth: better now to fill the belly [Page 15] then the eye, although to content the common multitude: the eye is the onely thing which must be plea­sed. Yet when you are in the midst of all your iollitie and costly fare, let the teares of the poore admonishe you to releeue them, that when Diues hath dined, Lazarus may haue the crummes.

The teares of men, women and children are greeuous and pitifull: and teares giue cause of great com­passion, especially the teares of such as therewith are constrained to beg for their reliefe: But if the teares of the rich for the losse of their goods, or the teares of parents for the death of their children, or the tears of kind natured persons for the losse of frēds or other wronges sustained, ought generallie to be regarded and pitied; Then much more should the teares of those breede great compassion in the hearts of christians, whome beg­gery, want, and extreames of misera­ble [Page 16] hunger constraineth to sheade teares in most greeuous and lamen­tabe sort. O what shall a man say vn­to those pittiful faces, which ar made moist through the extreams of hun­ger, wherein are most bitter & sharpe effects: (A thing aboue al extreams) to a hungry bodie.

Euerie bitter thing is sweete, and euerie fowle thing seem cleane, hun­ger made the apostles glad to eat the eares of corne. Dauid glad to eat the shewe bread. Lazarus desirous to eat crummes, and Elias content with meale: In the destruction of Hieru­salem, it made the mother eate hir owne childe, and in the waylinges of Ieremie people eate their own or­dure: It made people crie to Pharao for bread: it made an asses head, and the dung of Pigions to bee eaten in Samaria, and others to swound and lie dead in the streets. The affliction of hunger caused little teares, and brought all these thinges to passe. [Page 17] Dauid saith that God numbred all hys teares in a bottle Dauids teares were worthy to be preserued: But if euer teares were worthie to be numbred; the teares that are shedde for famine howsoeuer men neglect to regard thē, they are vndoubtedly gathered togither into Gods bottle, & thence they raine as waters out of vialles in way of reuengement of those that take no compassion of such a wofull spectacle.

Teares are the last thing that man woman or childe can moue by, and where teares moue not, nothing wil moue. I therefore exhort you by the lamentable teares, whiche the poore do daily shed through hunger and extreame miserie to be good vn­to them, to be charitable and merci­full vnto them; and to releeue those whō you see with miserie distressed.

The scripture saith, giue to euerie one that asketh, God gaue hearbes and other foode vnto euery liuing [Page 18] thing, euery common-wealth that letteth anie member in it to perish for hunger is vnnaturall and an vn­charitable commonwealth. But men are now adaies so full of doubts tho­rough a couetous desire to them­selues that they cannot abide to part with anie thing to the pore, not­withstanding that God hath promi­sed he will not forget the worke and loue which you haue shewed in his name to the poore and distressed.

Some wil say for their excuse, that they are ouercharged by giuing to a number of persons: and therefore, they cannot giue to so manie beg­gars: for by so doing, he might sone become a beggar himselfe. Dauid an­swereth this obiection very well, and saith thus; I neuer saw the iust man forsaken, nor his seed beg his bread: wherby he meant, that in all the time that hee had liued, or that any man liuing the yeares of Dauid, shal skars­lie see, that vpon an vpright heart in [Page 19] giuing a man, should be brought to beggerie.

The answere to this ordinarie ob­iection or excuse of worldlings; I say in the defence & behalfe of the pore. There are a number that will denie a poore bodie of a pennie, and pleade pouertie to them, though they seeme to stand in neuer so great extreames, when in a far worier sort they wil not stick imediatlie to spend ten or twen­tie shillinges. The riche worldling makes no conscience to haue ten or twentie dishes of meate at his table, when in troth, the one halfe might sufficientlie satisfie nature: the rest run to the reliefe of the pore, and yet in the end he might depart better re­freshed with one dish, thē common­ly he is vvith twentie. Some will not sticke to haue tvventy coats, tvventie houses, tvventie farmes, yea tvventy Lordshippes, and yet goe by a poore person, vvhome they see in great di­stresse and neuer releeue them vvith [Page 20] one penny, but say God helpe you, I haue not for you. There is Lawyers vvill not sticke to vndo tvventy pore men, and Marchants that make it no conscience to eat out tvventie other that haue the hundreths out at vsery, their chests cramd full of crownes, & their cofers full of golden Gods, or glistring Angels, that wil go by twen­tie poore, miserable, hungrie, impo­tent, and distressed persons, and yet not bestow one peny on them: And though they doe most shamefullie aske it: yet can they most shamelesly denie it, and refuse to performe it.

The people of this world can very easily find a staffe to beat a dog, they are neuer without excuses, but readie to finde delaies, and verie pregnant to deuise nevv shifts to keepe in their almes. Novv will I shew you reasons vvhy we should giue. God saith, who so giueth to the poore, lendeth vnto the Lord, and shall be sure to finde it againe, and receiue for the same an [Page 21] hundreth folde. And againe, blessed is he that considererh of the pore & needie: the Lord shall deliuer him in the day of trouble. Heereby appea­reth, that vve shall receiue our almes againe, except vvee doubt whether Gods vvorde be true or no. For con­firmation whereof, the Prophet Da­uid, 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 shal not returne, the promise which God made to Sara, vvas found true: his promise made to the children of Aegypt was found true: his promise to Iosua, in the o­uertrhowing of his enemies, was found true. God promised Dauid his kingdome, to Salomon hee promised wisedome, to Pharao destruction by water, to Saule, the losse of his king­dome, and to Salomon, the deuiding of his kingdome: all which, and farre more prooued true. Then let vs not [Page 22] doubt in Gods promises, for from time to time they haue beene found true and iust. Let vs consider that we must die and leaue our goods, vvee know not to whome: then while we are here, let vsdestribute thereof vn­to the pore, that we may receiue our rewarde in the kingdome of heauen. God saith by S. Luke: O foole, this night will I fetch away thy soule, and then, that which thou hast got, vvho shall possesse it? Heere is a question worth the noting, and meet for riche men to consider: especiallie such as hoord vp wealth, & haue no regarde to the reliefe of the poore. Doe they thinke, that the wealth which they haue gathered together, will come to good after their decease: No, it will melt and consume away like butter in the Sunne: The reason is, because they wold not do as God hath com­manded thē, in the distributing part of that to the poore which was lent them by the Lord.

[Page 23] The children of God in the sixt of the Apocalips crie out: how long O Lord, thou that art holy and true: do­est thou not iudge and reuenge our bloud vpon those that dwell on the earth; whereby appeareth that God exerciseth good men, & those whom hee loueth 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 ought to be content, & all those that doe trust in God must bee con­tent, to releue one another for atime, since after a short time, we shal dout­les find the fruits of our almes again: short is mans life while we are in this worlde: Dauid compareth it to a va­pour, to a bubble, to winde, to grasse, to a shadow, to a smoake, and euerie fading thing that consumeth in a mo­ment. Esay compareth it to the re­moouing of a Tabernackle, and Iob to an Eagles wing, or a Weauers shit­tle: so that our life is but short, and [Page 24] after a few daies, though you thinke them manie: whatsoeuer you merci­fullie bestow vppon the poore heere on earth: You shal certainlie find the same againe both in heauen and on the earth.

Salomon in the 12. of the Prouerbs saith, Prou. 12. he that stoppeth his eare at the crie of the poore, Eccle. 34. shall crie himselfe and not bee heard. 1. Cor. 4. The bread of the poore is in the waies of the rich: Eccle. 7. hee that keepeth it from them, is a man of bloud. S. Paule saith, no man giueth but he that hath receiued. And Iesus Syracke saith, stretch foorth thy hand vnto the poore, that thy mercie and blessing may be made perfect Basil an auncient father of the church, dooth charge the rich with wast, for vvhich they shall surelie answere. Art thou not (saith he) a robber in keeping an other mans substance, and to reckon it as thine owne. It is the breade of the hungry which thou doest detain; the coat dew to the naked, thou loc­kest [Page 25] in thy wordrop: the shooes that appertaines to the barefoot, lies dry­ing in thy house; and the gold which should releeue the pore, lies cancke­ring in thy cofers: which saying, as it teacheth the liberalitie due vnto the poore: so it blameth the careles rich, that account all to be their owne, and will part with nothing, keeping to themselues more then is sufficient. But to such saint Iames saith, that at the latter daie, the mite in the crums, the moathes in the garments, & the rust in the golde, shall fret them like canckers. Ambrose saith, it is no lesse sinne to take from him that rightlie possesseth, thē being able not to giue to him that wanteth.

The right rich man that duelie de­serueth that name, is not knowen by his possession, by his costly fare, and costlie building, by his sumptuous pallace, by his plate, Iewels, and sub­stance, but by considering the poore and needie: Whereof Austine sayth [Page 26] thus: the rich are prooued by the po­uertie of others: so that still the scrip­tures and fathers prescribe not an in­differencie, but a necessitie: not at pleasure, but vpon duty, that the pore and needie shalbe considered and re­leeued.

Where is the large liberallity be come, that in time past was rooted in our forefathers, they were content to be liberall, though they applied it to euill purposes, the successours of those which in time past gaue liberal­lie to maintain Abots, Friers, Monks, Nunnes, Masses, Durges, Trentals, and all idolatrie: seeing the abuses thereof, may now bestow it to a bet­ter vse: namely, to foster and feed the pore members of Christ.

The worlde is as great as it hath beene, the people now are more rich then they haue beene, and more co­uetous then they haue beene: yea, they haue more knowledge then e­uer they hadde: yet want the de­sire [Page 27] they haue had to become liberall and seeme therein most wilfull igno­rant.

The extorcioner can spare nought vnto the poore, for ioyning house to house, and land to land, though hee haue the poore mans curse for it: the Prophet Esay saith, the extortioner dooth no good to the poore, but dai­lie seeketh to roote them foorth of doores: the pride of apparell ma­keth vs forgette the patched of the pore. Our costlie fare, their extreame hounger, and our soft lodging, their miserable lying.

Oh howe liberall vvere peo­ple in times past to mainetaine su­perstition: and nowe hovve harde hearted are they growen to keepe the poore from famine, will ye make a skorne of the poore and needie: The poore novve perisheeh by the Riche menne, and noe manne considereth it: This is not the right duetie of faithfull Christians: [Page 28] this ought not to be the fruits of our profession, nor this is not the mercy which we learne by the word.

Therefore towardes the reliefe of the pore I say, giue, and giue gladly: for the bread that is giuen with a sto­ny hart, is called stony bread, though necessarie to bee taken by the poore, to slake hounger: yea, it is but sower bread: such a giuer in mine opinion, is next kinseman vnto Sathan: for he gaue Christ stoans in stead of bread: but this man giueth christians stonie bread. The VViseman saith, lay vppe thy almes in the hands of the poore, and know that in the end, what thou keepest thou shalt lose, but that thou giuest to the poore, shalbee as a purse about thy necke. For as this life wax­eth olde, and our daies passe away, so shal this vaine pelfe passe away from vs, neither shall riches helpe in the day of vengeance, but the corrupti­on abideth, which fretteth like a can­ker. Then what shall it profite to get [Page 29] all the worlde, and when the worlde forsaketh vs, that shalbe most against vs, that best we loued while we were in the world. Let euerie man there­fore perswade himselfe, that his soul is better then those subtill riches: the possession wherof is variable and vn­certaine: for they passe from vs much more swiftlye then they came to vs. And albeit we haue the vse of them, euen till the last day, yet at length we must leaue them to others. Then ere you die, lay them forth for the profit of your poore bretheren: learne to forsake the couerous world, before it forsake you, and learne counsaile of our Sauior Christ, who aduiseth you to make friends of the wicked Mam­mon.

Wee see daily, Luke 16. that euerie one is good to the poore, (as we common­lie say) but they will giue thē nought but wordes: then I say, great boast & smal roast makes vnsauerie mouthes: yet if words will doe anie good, the [Page 30] poore shall not want them. For it doth cost nothing to say alasse good soule, God helpe thee, God comfort thee, I would I were able to helpe thee: and such commonlie will saie so, that haue store of wealth lying by them. Such still wish wel vnto them­selues, in wishing themselues able: but of such wishing, and for such wi­shers, I saye as a beggar saide to a Bi­shop, who made like answere, that if such wishes were worth but one half­penie to the poore: I doubt, they would not be so liberall. I wish you good bretheren leaue wishing, & fall to some doing: you locke vp and will not loose, you gather together, euen the deuill and all, and why? Because you would faine hatch the Cokatrise egge: you nurse vp a canker for your selues, yea keepe the packe that shall trouble your voyadge vnto God, as Christ saith: O how hard shall it bee for a rich man to be saued, it shall bee easier for a Camell to goe through a [Page 15] needles eie. This hee saith not, be­cause no rich man shal be preserued, but because the mercilesse riche man shall be damned. VVee are admoni­shed to liberalitie by sundrie naturall examples, the cloudes if they be full, doe yeelde foorth their raine, much raine is a burden to cloudes, & much riches are burthens to men. It is sayd of Abraham in the 13. of Gene is, that he was burdened with gold: yet Abraham was a good man, but it bur­dened his head to be busie vvith the cares of golde. Againe, to eat much, to drinke muche, and rest much, is a burthen to the soule, though it bee pleasant to the bodie. And in the 12. of Luke it apeareth, that aboundance of riches, maketh one to eate muche, drinke much, and rest much: then were it not for the couetous mindes of those that haue much, they might impart to the poore one part of that which they duily spend in superflity. If this bee not amended, I let you to [Page 32] vnderstand that the poore must crie, and their voyce shall bee heard, their distresse considered, & our vengance shalbe wrought I tell you troth, euen in Iesus Christ that the poore hath cried vnto the Lorde, and hee hath heard them. With speed therefore o­pen your eares: if not to man, yet to Christ, who continually commaun­deth vs to giue and bestow vpon the poore and needie. Giue and it shall be giuen you saith he by S. Luke, and setteth before our eies the example of the poore widowes mites, as also the example of a couetous rich man, who demanding how hee might ob­taine eternall life, was answered thus by him, go sell all thou hast, and giue to the poore, not that it is necessarie for euerie man so to do, or that a man cannot be saued without hee doe so: but thereby teaching him perticuler­ly to lothe the worlde, and generallie seeke meanes for the daily cherishing and the refreshing of the poore. Doe [Page 35] not continually feede your equals for that is offensiue: but when your may spare to spend and banquet your selues, then call the poore and impo­tent and refresh your poore distressed neighbors and brethren. And when Diues hath dined, let Lazarus haue the crummes. And stil remember the saying of S. Matthew: Blessed are the mercifull, for they shal obtain mercy.

To conclude (beloued in the Lord) let me entreate you rich men to cōsider it is your dutie, to remem­ber the poore and their continuall want: you that eate till you blowe, and feede till your eies swell with fat­nesse, that tast first your course meats and then fall to finer fare: that haue your seuerall drinkes for your sto­macke, and your sortes of wine for your appetite impart some of your superfluitie vnto the poore, who be­ing comforted by you, will doubt­lesse pray for you that God worlde blesse you and yours, and increase [Page 34] your store: a thousand fold which if they should forget, yet the promises of God remaine inuiolable towardes you for the same.

If the proud would leaue their su­perfluitie in apparell, their excesse in imbrodery, their vanitie in cuttes, gardes and pownees, their excesse in spangling their fantasticall feathers and needlesse brauerie, the greater part woulde suffice towardes the re­liefe of the poore, and yet haue suffi­cient to suffise nature.

Let the glutton seeke onely to suf­fice nature and leaue his dayly surfet­ting in belly cheere, then might the poore be fed with that which he of­tentimes either lothsomely vomites forth, or worketh as an instrument to shorten his owne life. Let the whor­monger leaue off his dalliance, and his inordinate expences for maintai­ning of his wickednesse; and it shall be good for his bodie, and better for his soule, yea his purse shall bee the [Page 35] heauier, and he thereby better able to relieue the poore.

Let euerie artificer and trades-man liue orderly, auoyding superfluous expences, not spending his money vainely at dice, tables, cardes, bow­ling, betting, and such like, but liue as becommeth ciuill christians in the feare of God: they may haue suffici­ent for the maintainance of them­selues and their famelie, and yet the poore may be by them sufficiently releeued.

Let vs consider that we who haue our beginning from God, ought ge­nerally to bend all our actions to­wardes the pleasing of God, and doing as he commaundeth vs, wee please him: for if we helpe the poore wee helpe him, and doing all chari­table actions to the poore, hee ac­compteth it as done to himselfe.

Let vs generally learn, not to con­temne or despise the poore, but ac­cording to our abillities helpe them [Page 36] and consider of their extreames: and at any hand not to disdaine and vp­braid them with the titles of base rogues or suche like, but in all godly christian meanes to cherish and com­fort them with such charitable relief, as wee may in reason affoorde vnto them, yea and to consider of their ca­ses, as if it wer our owne.

Let vs take example of good Cor­nelius the Captaine, of whome men­tion is made in the Acts of the Apo­stles, to whome the Angell of God appearing in a vision, said thus; Cor­nelius, thy praier and thine almes is come vp before God▪ [...] heere the reward, and also of whom thou shalt be rewarded.

Let vs consider of their miserie that with hungry chappes, and lanke bellies, would willingly feed on that, which you wastfully consume, the poore I say woulde finde good com­fort of that whiche commonly you fling to your dogges, and on your [Page 37] dung-hils: and let vs haue regard to their coldnesse, their nakednesse, their miserie & greeuous necessitie: thinke of this and comforte them: And let vs be mindfull that pouertie and want compelleth many an ho­nest person to take in hand the per­formance of much vilde and slauish businesse: and that therefore they deserue to be succoured with mercie and pitie rather then to bee despised for their poore estate: O think of the harde hearted persons were in their miserable estate, how glad wold you be to be refreshed that now wil skars­ly yeeld one penie to their reliefe.

Lastly, let vs call to mind the exāple of the widow of Sarepta, who though her prouision and store were but li­tle when the preacher of the Lord came to her to aske her bread, answe­red I haue nothing but a little flower in a barrell, and a little oyle in a cruse: which notwithstanding she willing­ly bestowed vpon him: for which, a [Page 38] thing worthie memorie followed: for her barrell was againe filled with flower, and her pot with oyle: this was the Lordes doing for fostering the poore prophet of the Lord, sure the plentie that commeth by the poore is much, for the field of the poore is fruitfull, it surrendreth again the fruit to them that giue ought, yea if it be but a cup of cold water, Mark. 10. as saith our Sauiour Christ. To whome be all honour, power and dominion, now and for euer, Amen.

A harmony from heauen sommoning 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 haue all men come to the knovve­ledge of the truth, & bee saued: in which words the Apo­stle giueth him to vnderstande, that there is none other waye, either for Priest or people to come vnto God, but by that ordinarie meanes, vvhich is the hearing of his word the which the Apostle calleth his truth: because it is not onely true of it selfe, but also doth witnes of his truth, who is truth [Page 40] it selfe: by the verie same name doth our Sauiour Christ call gods worde, when making his praier to his hea­uenlie father (for the elect) he saith: Iohn. 17. 17. father, sanctifie them in thy truth; and immediatlie addeth, thy word is the truth. The next thing that the apostle aduertiseth Timothy of, that this truth being rightlie knowen, bringeth sal­uation to them that so know it, & this the Apostle confirmeth by an argu­ment taken from his owne faith, Rom. 1. 16. whē he saith; I am not ashamed of the go­spell of Christ, for it is the power of God, able to saue euerie beleeuer. And last of all, the Apostle hath sette downe the generalitie of this trueth, both in saying to Timothie, that god would haue al men to be acquainted with it, & to the saints at Rome, that it is able to saue euery beleuer. Herof it cometh, that he writing to the Collossiās, exhorteth thē not so much to the hearing of this trueth taught thē; as to an inward intertainment of the [Page 41] same, when he saith: let the worde of Christ dwell in you plentifullie in all wisdome, Colos. 3. 16. teaching and admonishing your own selues, teaching thēselues, because many of the Colossians seemed to be ignorāt of that which they shuld know, and admonishing themselues, because a number of them did know much, but practised litle. So that, such is the entertainment that gods word ought to finde amongst vs, as Dauid promised thereunto, when hee said: O Lord, teach me the way of thy sta­tutes, and I shall keepe it euen vnto the ende. And wee are taught to en­tertaine gods worde, by the example of Iohn, who receiuing the litle book at the hand of the Angell, was com­manded to eate that booke, partlie to teach vs, Psal. 119. 33. that gods worde must abide within vs, Apoc. 10. 10▪ and partlie to signifie, Mat. 4. that our bodelie breade serueth not our soules necessitie. Esay said, that he had carefully carried gods message: for I was founde (saith hee) of those that [Page 42] sought me not, and haue bene made manifest to them that asked not after me, Esay 65. 1. howbeit hee was not so carefull in speaking, but the people were as carelesse in hearing: for the whiche cause, hee vttereth this complaint: Lord who hath beleeued our report, or to whome is the arme of the Lord reuealed? When Ieremie had faithful▪ lie deliuered the message of the Lord his GOD, in rebuking those Ievves which burned incense to the Idols of Aegypt: Esay 53. 1. hee saith, that all the men that knewe that their wiues had bur­ned incense to straunge Gods, and a great manie women which stoode by, Ier. 44, 14. 15 gaue him this answere: the word which thou speakest vnto vs in the name of the Lord, we will not heare it of thee, but what we thinke good, that will we doo. Such was the wic­kednes of the people so manie yeares past, as appeareth in manie places of gods worde: among the which, that of the Babylonians was not the lea [...] [Page 43] which moued Ieremie to send Sherai­ah vnto them with the booke, Iere. 51. 63. & with a strait charge, that when he had read it vnto them, hee should bind a stone vnto it, and cast it into the riuer Eu­phrates, to teach the Babylonians & all men, that as the hard stone cau­sed that good booke to sincke in the water, so the hardnes of our stonie hearts, is not onelie the depriuing of vs, of many good blessings, but also a violent sincking of our soules in sinne.

The iust consideration whereof, mooued the Apostle Paule, Rom. 2. 4. 5. to expo­stulate the matter with euerie harde harted sinner in this sort: doest thou not know that the bountefulnesse of God, leadeth thee to repentance, but thou after thine harde heart that can not repent, doest heape vp to thy self wrath against the daye of wrath, and of the declaration of the iust iudge­ment of God, and yet to see vvhat smal preparation there is vnto repen­tance, [Page 44] euerie godly man wisheth like zealous Ieremie: Oh that mine head were a fountaine: and that mine eies were riuers of teares, that I might weepe day and night for the slain of my people: so greeuous is the way of the vngodlie vnto the child of God, that he cannot account it any better thing, then a race wherin they runne striuing, who shall come first to the deuill, when they lead a life as voyde of repentance, as if sinne were seene and allowed, and hel fire but an olde wiues fable. What made Ieremie so wearie of his people, but that he savv them wearie of well doing, for sigh­ing and sorrowing thus he saith. Oh that I had a cottage in the wildernes of wayfaring men, that I might leaue my people & go from them, for they are all adulterers, and an assemblie of rebels.

So long as Steuen the Martyr talked to the Ievves of their petigree, they harkened vnto him diligentlie, but [Page 45] when he rebuked their sinnes, saying that they were a stiffenecked 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 eares, and gnashing their teeth, ran vppon him and stoned him to death. Acts 7. &c. So fareth it at this day amongst men, that many are aswell contented to heare plea­sant things, as the Iewes were to har­ken to Steuen, repeating their paren­tage▪ But if a man shall hit all sorts of ill manners, aswel as speake to al sorts of men: they holde it as a principle, that hee forgetteth his Text, who re­membreth their sinnes, notwithstan­ding they knowe, that it is the Mini­sters duetie to tell the house of Iacob their sinnes, Esay 58. and to let Israell heare of their transgressions, and the peoples part, not onelie to be content, but al­so desirous to know their duties, and to shewe their desire in the forwarde­nesse of their comming before him [Page 46] that ought to teach: Otherwise we might imagine, that God spake but in sport, Malac. 2. 7. when hee saide by his Pro­phetes, the Priests lippes shall pre­serue knovvledge and the people shall seeke it at his mouth: For so thought the euill disposed people in Ezechiels time, vvho vsed to hear him preach with the like affections that manie bring novve a daies. Concer­ning vvhose fruitlesse hearing, God infourmeth Ezechiell, by saying vnto him: Sonne of man, the children of my people talke of thee by the walks and in the dores of houses, & speake one to another, euery one to his bro­ther, saying: come I pray you and heare what is the word that cōmeth from the lord. They come vnto thee, as the people vsed to come, and my people sit before thee, and heare the wordes; but they will not do them; for with their mouthes they make iests, and their heart goeth after their couetousnesse, and loe thou art vnto [Page 47] them; as a iesting song of one that hath a pleasant voyce, and can sing well; for they heare thy wordes, 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 raile on the priest, as hee was prest to reproue their sinne. Hoseah. 4. For saith Hosea, these people are as those that rebuke the priest. It is most true that the want of saluation proceedeth ey­ther of the lack of teaching, or of the want of faith to beleeue rightly that which is taught.

The first of these is approued by the wordes which the holy Ghost spake by the mouth of this prophet last na­med (thus) my people are destroyed with lacke of knowledge. Hoseah. 4. 6 &c. The o­ther by the testimonie of our sauiour Christ himselfe, who sending hys Eleuen to preach and baptise; Mark 16. 16 sayth he that beleueth, and is baptised shall [Page 48] be saued; he that beleeueth not shall be damned; why went the rich man to hell? but either for one of these causes afore named; or for thē both (that is to say) because he neuer fre­quented the word of God; whereby faith is begotten in the heartes of the hearers; or if hee heard the same worde, yet it was heard so carelesly that it tooke no roote at all: and in­deede that answere which Abraham made to his request, seemeth to auer the trueth of that whiche I say; for when request was made by that hel­hound, that a messenger might go from the dead to his fiue brethren, which were yet at his fathers house. &c. Abraham replied (thus) they haue Moses, and the Prophetes. Let them heare them; for as Abraham sayth, if that whiche Moses hath set downe in Gods iustice, cannot better our bra­sen faces: and heartes of Adament, nor they vnualuable, and moste as­sured promises made by Christ to [Page 49] his elect, and recorded by his pro­phetes, cannot driue vs from sinne, and draw vs to himselfe. Then there is no more hope of vs, in hearing the worde of God, then was of Sy­mon and Iudas. Acts 8. 13. Though they heard the worde, Acts 1. 18. and receiued the Sacra­mentes, for our life is no other waie reformed by a carelesse kinde of hea­ring, 1. Kings. 12. then Ieroboam redressed the reli­gion in Israel, when hee set vp two golden Calues, the one in Dann, and the other in Bethel, Iudith. 3. 8. that the Israelites might worship them them, or Na­buchadneezer in his kingdome, when he destroyed Idols, that he might be worshipped as God. It is a matter so true that no man can so muche as imagine, much lesse speake the con­trarie, Esay 5. 4. without great offence that God hath done so much for his vine, as by anie meanes might be, in so­much that Dauid the king of Israel neuer hadde greater cause then the prince and people of England haue, [Page 50] to say of the goodnesse of God, Psal. 147. 20 hee hath not dealt so louingly with anie nation as with vs, in giuing to vs so long vse of his lawes, and yet, he that compareth the pastors painfull prea­ching with the peoples little profi­ting, in most places of this land, shall finde iust occasion to thinke that the sonne of God hath pronounced that same curse vppon this Englishe vine: which hee vttered against that fruitlesse figtree mentioned by Marke in these wordes, Mark. 11. 14. Neuer fruite growe on thee henceforth: God grant that there be not some men: who measure the meate by the man, like those proud Citizens, Luke 19. 14. whiche saide wee will not haue this man to reigne ouer vs, and loathe the message because they like not the messenger, like those skorn­full Iewes, that tolde Ieremie to his face: the worde which thou speakest to vs in the name of the Lord, vve will not heare it of thee, Iere. 44. 14. 15. but whatso­euer we thinke good, that will wee [Page 51] do, but that they may knowe those men which labour among them; and haue the ouersight of them in the land, 1. Thes. 5. 12 and not barely knowe them; but also loue them for their good workes sake. Thus hauing finished the former circumstances as com­pendiously as I promised: I proceed to the next wordes, the whiche con­taine in them, the second part of a christian ministers dutie, which is to minister the sacramentes rightly, whereof one is set downe in his due order by the institutor Christ hym­selfe, when he saith, baptising them in the name of the father, and the sonne, and the holy ghost. Nowe because the worde Baptisme hathe diuers significations in the scripture: I will heere set downe, as manie of them as my memorie can recorde. First the worde Baptisme according to the true meaning of the Greeke text: Baptisma doth not signifie one­ly addicting, but suche a dipping in [Page 52] the water as doth cleanse the partie dipped, and for that the Primitiue Churche did vse to put the partie baptised quite vnder the water. Ther­fore Paule writing both to the Ro­maines and Collossians, Rom. 6. 4. vseth these wordes: Colos. 2. 12. wee are buried then with him in baptisme into hys death: that like as Christ was raised vp from the dead, by the glorie of the father: So we also should walke in newnesse of life: in the whiche wordes the A­postle sheweth what resemblance their baptisme hath with Christ hys death and resurrection. Secondlie, baptisme is vsed for a bare washing, in whiche sense our Sauiour spake, when hee saide to the Pharisies, Marke 7. 8. you lay apart the commaundementes of God and obserue the traditions of men, as the washing of pottes and cuppes and manie suche thinges yee doe, and in the same sense wee read in the Epistle to the Hebrewes, Heb. 9. 10. when the authour saith that the olde Ta­bernacle, [Page 53] consisted of manie wash­inges and ceremoniall rightes, vn­till the daie of reformation came. Thirdly, by baptisme wee may vn­derstand affliction, as our Sauiour Christ did, in saying to Iames and Iohn the sonnes of Sebedeus, Marke 9. 38. can you be baptised with that baptisme wher­with I must bee baptised, and to hys Disciples, I must bee baptised with a baptisme: but howe am I payned vntill I bee ended. Luke 12, 50 Fourth­ly baptisme is a liberall distributi­on of the graces of GOD as ap­peareth in these wordes. Iohn bap­tised with water, Actes 1. 5. but you shall be baptised with the holy Ghost with­in these fewe dayes.

Fifthly, the worde baptisme is ta­ken for doctrine onely, as in that place wherein the holie Ghost ha­uing occasion to speake of Apollo a Iewe of Alexandria, sayth that hee was mightie in the Scriptures, Actes 18. 42 and did knowe but the baptisme of Iohn [Page 54] only. And last of al Baptisme is taken for a reuerent order of ministring that Sacrament in the Churche, and the whole sanctification of the par­ties baptised as in the wordes of this present part of Scripture, baptising them. &c.

But to speake of the Sacrament it selfe. It hath beene vsuall with al­mightie God from time to time to confirme hys couenauntes with seales set to the same: for example wee see, that there is a Rainbowe in the cloudes; the reason whereof is, that GOD hauing in his iustice de­stroyed the olde worlde for sinne: (onely Noah and his famelie being excepted) the same GOD in hys mercie made a couenant with Noah, that hee would neuer destroy it so a­gaine for confirmation thereof: hee set the Raynbow in the Clowdes as a seale to that couenant betwixt him­selfe and Noah; Genes. 9. 13. 14. So was circumcision giuen to Abraham, as a seale of con­firmation [Page 55] in that promise, that in his seede, Gen. 17. 10. 11. all the nations of the earth should be blessed: So that as manie as were circumcised, were within the compasse of that couenaunt, in stead whereof, wee haue baptisme, the whiche whosoeuer shall refuse: wee accompt him, as cut off from Gods Church. Marke 10. Christ Iesus gaue in­uisicle grace, by visible laying hys handes vppon children and other sicke people: Iohn 20. 22. So hee gaue the gift of his holy spirite vnto his Disciples: when hauing breathed vppon them, he sayd: receiue you the holy ghost. The Sscramentes were ordayned in the church of God for 3. vses: first that we should acknowledge al those to be our fellows seruants, whom we see to haue put on the same liuerie with our selues, and in this sense said the Apostle Paule: all those that are baptized into Christe, Galat. 27. 3. haue put on Christ. Secondly, the Sacramentes do put a manifest difference betwixt [Page 56] the true church and the false, Actes 2. 39. as Peter hath taught vs, in saying repent, and be baptized euerie one of you in the name of Iesus Christ, for to vse the promise made vnto your children, & all that are yet farre off, euen so many as God shall call: and our Sauiour saith, to such belongeth the kingdom­of God: that is, to such as lead an in­nocent life. Mark 10. 14.

The third vse of the Sacraments, is to seale vp in the hearts of the elect all those promises which GOD hath made vnto them in Iesus Christ his Son, and their Sauiour: in the which sense Paule spake, when hee said, that Abraham receiued the sign of circum­cision, Rom, 4. 11. as a seale of that righteousnes which he had by faith, and in the ve­rie same sense our Sauiour saith, hee that beleeueth and is baptized shall be saued. Marke 16. 16. But it is to bee considered, that the Institutor setteth downe the form of administring the sacraments, when he saith, baptizing them in the [Page 57] name of the father, of the sonne, and of the holie Ghost. Hee commaun­deth to baptize in the name of the fa­ther and of the son, because the holie Ghost proceedeth from the father & the sonne, and in the name of the ho­lie Ghost: for except a man be borne of water and the spirite, Iohn 3. 5. he cannot see the kingdom of God. When our sauior offered to wash Peters feet, he ima­gined it to be a nedles work, Iohn 13. &c. for thou shalt neuer wash my feet said he: but when Christ aunswered, that such as are not washed by him, haue no part with him: that is, neither part of his spirite, nor of his kingdom. Peter be­thinking himselfe better, would not haue his feet onlie, but also his hands aud head washed: howbeit it is not necessarie to washe any more then is vncleane: as Peters feet defiled vvith dirt and mire, so our soules spotted with sins, must be cleansed by Christ his bloud onely. And after this man­ner it is necessarie, that euerie one of [Page 42] vs should be washed: wherof the out­ward putting of water vpon the par­tie baptized, is a liuelie figure. Iohn Baptist was sanctified in his mothers wombe, as the Angell had foreshew­ed. Luke 1. 15. But when our Sauiour Christ came to him to be baptized, Math. 3. 13 Iohn put him backe, and said: I haue neede to bee baptized of thee, and commest thou to me? Psalme 51. 5 That kingly prophet Da­uid, was a man after gods own heart, yet he saith of himselfe: I was borne in iniquitie, and in sin hath my mo­ther conceiued mee. Iob was called by God himselfe a iust and vpright man, Iob 1. 8. &c. fearing God, and eschewing e­uill: whose peere was not found vp­pon the face of the earth: notwith­standing all this, he saith of himselfe: who can bring a cleane thing out of filthines? Iob. 14 4. the which question is all one with Paules affirmation, who sai­eth: such as the roote is, such are the braunches, Rom. 11. 16. as if hee had said with A­dam, the father of vs all was vndefiled [Page 59] then are wee his sons cleane also. But if he were once dead in sinne, beeing our roote, then howe could wee his imps haue life of our selues. All this was spoken of originall sinne; as for actuall sins, namely, those sins which we continuallie commit, they are as palpable as the darknes of Aegipt, the which as Moses saith, was so grosse, that it might be felt: Exo. 10. 21 22. in so much, that Dauid saith, when God looked down from heauen vppon the children of men, Psal. 14. 2. 3. (that is) when hee considered mans conuersation: they were all so farre 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 boldnes of the olde world in sinning, Gen. 6. 5. 6. it repēted him that he had made man: that is, he was so­rie, that man whome he had made to liue well, should liue so ill. The con­tinuall sinne of Sodome brought fire [Page 60] and brimstone from heauen to con­sume them in the same. Gen. 19. 24. Dauid feeling the burthen of his sinnes, began to sincke vnder them: Psalm 38. 4. for (saith he) my sins are gone ouer my head, and are like a sore burthen, too heauy for me to beare. Paule hauing by the vertue of the law, Rom. 7. 7. learned his sinnes, (for he had not knowen sin, except the lawe had said, thou shalt not sinne) fell to lamenting of them thus. O wretched man that I am, who shall deliuer me from this bodie of death: where it is to be noted, that he calleth his bodie a bodie of death, in respect of sinne, which giueth power to death ouer our bodies. 1. Cor. 15. 56. And to conclude, of such force is sinne in vs, that if the good­nes of God had not so praeordained, that the vnbeleeuing husband is san­ctified by the beleeuing wife, and the vnbeleeuing wife, by the beleeuing husband, 1. Cor. 7. 14. our children should be ve­rie vncleane.

Againe, beeing washed or bapti­zed [Page 61] in the name of the father, sonne, and holie Ghost: wee are aduertised, that wee must giue godlie, christian, and holy names vnto our children in in token of their sacred profession, for holie is he that hath called vs, and that we may be the more forward so to doe. 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 Iohn the Baptist, who being dum when that his son was born, his friends made signes vnto him, howe he would haue him called, and aske­ing for writing tables, writte, saying his name is Iohn: the which vvorde Iohn is as much as (to say) Grace: and thus was Zacharie commaunded by the Angell to name him. Luke 1. 13. The scrip­ture accordeth plentifull examples of those that haue giuen names to their children, affoordeth to suche occasi­ons as haue been offered in the time of their trauell: As when Raell went with her husband Iacob toward Be­thell [Page 62] to builde an aultar vnto God: She trauailed in child-birth, and in trauelling dyed: but before shee de­parted, Gen. 35. 18. shee called his name Benony: that is, the sonne of her sorrowe; but his father Iacob called him Benony; that is the sonne of his right hand. So Leah hauing born to Iacob foure sons she said, now will I prayse God, &c. And that shee might the better beare in minde her promise, she named her last son Iudah. Gen. 29. 35. When the man of Ben­iamin came frō the Israelites with his clothes rent, and dust vpon his head in token of heauinesse, and certified father Ely, 1. Sam. 4. 12. that Gods Arke was taken by the Philistines, and that his two sonnes were slaine: the old father fel backeward out of his seate, and broke hys necke, and his daughter in lawe. Phynies wife being flighted with feare: fell in trauell and dyed in child bed: but before her death, she called her sonne Icabod (that is) the glorie of God, meaning thereby that [Page 63] she accōpted the glorie of God to be taken from Israel, when Gods Arke which was a figure of his Churche, wherein wee glorifie his name) was taken awaie by the enemie. And se­condly to admonishe all parentes so to nuiture vp their children, that they may seeke to maintaine the glo­rie of God better then Ely did, for the wickednesse of whose children: As also for the fathers default in not cor­recting them, God had threatned be­fore that if he once began with him; 1. Sam. 3. 11. 12. 13. 14. &c. he would make an end with him: so that as the Prophet saith: children being the fruite of the wombe, as they are come from God, are a good blessing and an heritage that com­meth of the Lord, Psalm. 12. 7. because hee it is, from whom euerie good and perfect gift doth proceede: yet in respect of men, so may the matter be handled that they shall finde no such crosse or curse as gracelesse: or vnruled chil­dren: such as Esau, Gen. 26. 35 and his two wiues [Page 64] who were a griefe of minde, and a heart breaking to Isaak their father, and Rebekah their mother.

It is true that the verie godliest men and women, haue rather desi­sired sonnes then daughters at the handes of God, but they did it for good and godly purposes: As when Abraham desired a sonne 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 heyre of his goods. So did Anna pray to God for a sonne when she said, O Lord of hostes, if thou wilt looke on the trou­ble of thine handmaid & remember, me, &c. And giue vnto thine hand­mayd a manchilde: 1. Sam. 1, 11. &c. then will I giue him vnto the Lord al the daies of his life &c. And as the verie name of a sonne is in price and preferred at this day, so hath it beene heeretofore, as when Phineas wife being neere her deathe in trauell: 1. Sam. 4. 20 the midwife with the rest thinking to comfort her, [Page 65] said; feare not for thou hast borne a sonne, when the angell sayd to Abra­ham this time twelue monethes; Sa­rah thy wife shall beare a sonne. Sa­rah laughed as partly doubting, Gen. 18, 10. 12. and partly ioying that so sage a woman as shee should conceiue a sonne by so aged a man as Abraham was. That same Angell that certified Zachario; Luke. 1. 13. 14. that Elizabeth his wife shoulde beare Iohn the Baptist said, not onely that it should be a sonne: but such a sonne as should bring ioy to him and many more. Luke 1. 26 verse 30 And that Angel Gabriell, that was sent of God Mary, the mother of our sauiour, according to his huma­nitie, saith, that in stead of feare shee had found fauour with God: and his reason is this: for thou shalt beare a son, and shalt call his name Iesus: As if he had said, it is a great blessing of God to beare a childe: and a grea­ter to beare a man childe: but to be so farre in Gods fauour as to beare such a sonne, as shalbe the sauiour [Page 66] of the worlde, it is the greatest grace which hath beene heard of: in the which, God make his Church ioy­full; and for the which in speciall, and for all the rest of his blessinges in generall, God make vs thankefull, Amen.

A Memento for Ma­gistrates.

THe Apostle Paul wri­ting to Timotheus a­mongst manie other things, 1. Tim. 5. 17. assureth him, that those Elders which rule well, are worthie of double honour. And the Authour of the 45. Psame, Psal. 45. 7. speaking of the gouernement of Salomon saith. The Scepter of thy kingdoome is a right Scepter, for thou louest righte­ousnes and hatest iniquitie; in which words the Author aduoucheth, that he cannot rule rightlie, that loueth not to iudge iustlie, and that he vsur­peth aucthoritie that dealeth partial­lie: for wee must remember, that hee measurerh Salomons worthinesse to [Page 70] raign by his wel swaying of the scep­ter, the which Salomō could not haue handled so commendablie as he did, if he had not bene carried away with an earnest desire to deale indifferent­lie amongst men in causes of contro­uersie, but most plainly appeareth his great desire of godly gouernment in that heartie praier which hee vttered vnto almightie God, (when he said) giue vnto thy seruant O Lord an vn­derstanding and a wise hart, 3. king. 3. to iudge thy people, that I may discerne be­twixt good and euill. In this praier it is plaine, that although hee was a King, yet he calleth himselfe the ser­uaunt of God, for promotion com­meth neither from the East, nor from the West, nor yet from the south, but from God, who plucketh down one, and setteth vppe another. And Salo­mon, hauing praied for wisdome and vnderstanding, Psal. 75. 7. 8. hee sheweth where­vnto he wold applie those good gifts of God, euen vnto the glorie of him [Page 71] that gaue them, to iudge thy people, that I may discerne betwixt good & euill (saith hee) for by him Kinges raigne, Prou. 8. 15. and by him Princes decree Iustice. Exod. 18. When Iethro 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 vnto Moses their magistrate for iudgement & iustice, by due consideration ther­of: Iethro found these three in conue­niences: First, that Moses wearied himselfe with sitting in iudgement from the morning vntill night. Se­condly, that he was too tedious vnto the people which attended vppon him in all that time. And thirdly, that notwithstanding his carefulnesse in iudgement, and their earnest expec­tation of iustice, hee was not able to dispatche so manye matters as vvas brought before him: but with a light hearing, and a little regarding of ma­nie mens causes. Wherefore, Iethro [Page 71] beeing a man verie desirous that iu­stice might proceede, that no mans matter should sleightlie be slipt ouer, counsaileth Moses to make more Ma­gistrates in Israel, and to the end that this might be perfourmed the better, Iethro dooth point at the disposition of those men which should bear rule, for (saith he) thou shalt choose out a­mongest all the people, men of cou­rage, dealing trulie, fearing God, and hating couetousnes, and them shalt thou make gouernours ouer the peo­ple.

By this you may perceiue, how Ie­thro in counsailing, and Moses in pra­ctising, did both aime at iustice and true iudgement. For it is not a meane matter, or light labour, for men of yeeres to sit from morning to night in iudgement: no, their yeares, anti­quitie, & consequentlie their bodies imbesilitie cannot easilie endure it, besides the care of common causes heard at home, and that which is the [Page 72] biggest burden of all, the continuall good of the Common-weale, which they meditate carefullie, when vvee sleepe securely is not to be forgotten, but herin are many Magistrats great­ly to be blamed, in that they cause the people to attend vpon thē from mor­ning vntil night, with expenses great and continuall, whilest they find no end of poore mens matters, because they wishe no ende of spending mo­ney.

Are their mindes set vpon righte­ousnes which deale thus? No, no: they are the same that the Prophete spake of, Psal. 31. 12. when he said, the vngodlie seeketh occasion against the righte­ous, and knasheth vpon him with his teeth, for the crafty counseller taketh occasion to hinder his Cliants iust cause, that he might still feede vppon the poore mans purse: the Lawyer, who careth not to deale vnfaithfully is like the christall glasse, which flat­teringly sheweth vnto euerie man a [Page 73] faire face, how iuill fauoured so euer he be. So can he perswade the simple swain, that his cause wil bear a strong action, bee it neuer so weake. Oh re­member what God said vnto Israell, you shall not do what seemeth good in your owne eies, Deut. 12. but what I com­mand you: Then know, that you do not that which he hath commanded because you deale not with mercie and truth, for if euer the time requi­red, Psal. 25. and occasion was offered to mooue that question to Magistrates, which Dauid did in his daies: name­lie, Psal. 82. 2. how long they will proceede to giue vniust iudgement, and to accept the person of the vngodlie. Nowe is the time and occasion present, for I doe not doubt, but it is too true, that the Prophet hath spoken; who saith, that the vngodlie are more set by thē the righteous; Abac. 1. and this is the cause that wrong iudgement dooth pro­ceed. How can iustice sit, when there is no seat appointed for her, you may [Page 74] be sure she vvill not haue to do with the stoole of wickednes, Psal. 94. where mis­chiefe standeth in stead of iustice. It was a woorthie commendation that Dauid vttered in the praise of Ierusa­lem▪ Psal. 122. 3. when hee said; there is the seate for iudgment, the which appointing of that seat for iudgement, was an ar­gument that they loued iustice: and first the place vvherein it vvas set, as­sureth vs heereof, for it was set in the gate, vvher through men might haue passage to and from the iudgement seat. Secondly, the maner of framing that seat in the gate: namely, that the Iudges of force must sit with their faces towards the rising of the sunne, in token that their iudgement shuld bee as pure from corruption, as the sun vvas cleare in his chiefest bright­nesse. Oh happie house of Dauid, vvhose seat vvas set so conueniently, vvhose causes vvere heard so careful­lie, and matters iudged so iustlie. The Israelites thought themselues well a­paid, [Page 75] vvhen they had the gouerne­ment of Debora that vertuous VVo­man, Iudg. 5. 8. for all vvas laied a bed, vntill she came vppe a mother in Israell; and as shee was a good gouernesse in her time, so shee loued those that were like vnto her selfe: for saieth shee, my heart is set vpon the gouer­nours of Israell. Dauid was a good King vvhile he liued, Psal. 89. as it did appeare by the testimonie of God himselfe, who said of him, I haue found Dauid my seruant, with my holie oyle haue I annointed him. Secondly, by his appealing to God for iudgement in this case, Psal. 26. 1. when he saith, be thou my iudge O Lord, for I haue walked in­nocently, &c.

And last of all, by that good coun­sell which hee gaue vpon his death­bedde vnto Salomon his Sonne, who was to succeed him in that kingdom, 3. king. 2. 3. for (saith he) thou shalt prosper and come to great honor, if thou keepest the commandements which GOD [Page 72] commanded Moses, when Phillip the King of Macedonia, did cast of the earnest sute of a poore widowe, with this slender answere; go thy way, for I haue no leasure to heare thee now. She replied thus, and why hast thou leasure to be a King: as if shee should haue said, God hath giuen thee time to raigne, and power to gouern, that thou mightest applie them both vn­to that end wherefore they are giuen thee: Prou. 20. for mercie and truth preserueth a King, and with louing kindnes his seat is vpholden. When Salomon prai­ed to God for an vnderstanding hart that he might do iustice among gods people: it is said, that his praier plea­sed God passing well, because Salo­mon▪ asked wisedoome rather then wealth, 3. King. 3. and knowledge rather then honor: for thereby he gaue euidence that his heart was set vpon righteous­nes: for out of the aboundaunce of the heart the mouth speaketh. It is a most excellent praier which the Pro­phet [Page 73] maketh, when he saith; giue thy iudgement vnto the King, Psal. 72. 1. O Lorde, and thy righteousnes vnto the kings sonne, &c. then shall hee iudge the people according vnto right, and de­fend the poore, wherein the Prophet praied for himselfe, while he gouer­ned the kingdome of Israell, and for his successors in the same, hauing re­lation vnto that promise spoken of in the 132. Psalme: Verse 9. the Lord hath made a faithfull oath vnto Dauid, and hee will not shrincke from it, saying: of the fruit of thy bodie shall I set vpon thy seat: if thy children keepe may te­stimonies which I shall learne them. And the Prophet proceedeth to say, then shall he iudge the people accor­ding vnto right, and defend the pore, by the word (then) hee insinuateth, that when God giueth grace to the Magistrate; then hee cannot choose but do right, and defend those which doe sustaine wrong. But when the Prophet saith, (and defend the pore) [Page 74] Some man would thinke that he had saide enough before, and therefore might haue cut of this speach, but it is to be remembred, that as sick men nedeth not the Phisition, or the way fairing man his weapon at one time onelie, but as often as the patient is sicke, so often hee must haue the Phi­sitions counsaile, and as often as the traueiler is assaulted, so often hee v­seth his weapon. In like sort the pore man oppressed often, doth as often neede the defence of the Magistrate: And therefore, hath the Magistrate the sword is alwaies caried before him, & this sword is alwaies caried before rather the behind the Magistrat, that he might rather remēber iustice, then cast the care thereof behind his back, the last, but not the least thing to bee marked of the Magistrate is; that iu­stice is set foorth with a paire of bal­launces in the one hand, whiche ad­monisheth him to waie those mat­ters iustlie which are brought before [Page 75] him: And within the other hand a two edged sword, Psal. 94. 15 to the intent that iustice might returne to iudgement, (that is) that thinges iustlye iudged, might bee rightly rewarded on both sides: 3. king. 3. whereof King Salomon hath giuen a good president. First, in fin­ding out the true mother of the smo­thered childe, which is a point of iudgement. Secondlie, in restoring the liuing childe to his owne mo­ther, whiche was a point of iustice. And these partes of a Christian Ma­gistrate duetie are so necessarilie lincked togeather, that so often as one of them is wanting, the lavv re­ceiueth a maime at the hand of the Magistrate. Iohn 19. As when Pilate iudged Christ guiltlesse, Act. 24 but yet put him to death: and when Paules cause was heard and approoued, yet hee was left in prison: Therefore, it is good counsaile, and worthie to bee hear­kened vnto, which Dauid gaue vnto all Kings and Magistrates, that they [Page 76] bee learned and wise: for if the Ma­gistrate be not wise, Psal 2. 10. (words) may ca­rie the matter away. As when Daniel when he was accused of dispising the decree of Nabucadnezer the King of Babilon, Bel and Dragon. Ieremie to bee an enemie to the common-wealth of Israell, Iere. 18. Elias to bee a troubler of the state, 3. king. 18. Paule to be a factious & seditious fellow, Acts 24. Na­boath to haue blasphemed God and king Ahab: 3. king. 21. and as at the importunate crye of the Iewes, Christ was put to death, Luke 23. and Barrabas the murtherer set at libertie. The speciall wisedome of God, Exod. 4. matched Moses the Magistrat, with Aron the minister, thereby gy­uing vs to vnderstand, that when the word & the sword go together, there can be none other but good gouern­ment. As for example, so long as the good priest Iehoiba, 4. king. 12. & the godly king Ioas liued together, God was worshi­ped, and his people guided according vnto his word: for the man of God counsailed vertuously, and the King [Page 77] practised carefully: whereunto that saying of Solon doth verie well agree, who being asked when the common wealth did best florish: he answered, when the people obey the magistrat, and the magistrate obeyeth the law: for lawes are better vnmade then vn­kept; no doubt there want not such, as wilsay with those head strong peo­ple in Dauids daies: Psal. 2. 3. let vs break their bonds in sunder, and cast away their coardes from vs, and our lawes haue bene a long time like to spiders webs, so that the great buzzing bees break through, & the little feeble flies hang fast in them.

But admitte that you replye and saye, they are made stronger, then in the daies of our forefathers, yet are they like vnto walled Citties in the time of warre, at the which time, bee your walkes neuer so strong, they are beaten downe: if they want men and munition, so if your lawes wiselie made, doe want Patrones to defend [Page 78] them, they will soone be little worth, therefore it was not the worst vvar­ning that Iethro gaue to Moses, Exod. 18. that he should make such magistrats as were men of courage: For as Crisippus sayd somtimes, so it is true at all times, that if a magistrate ruleth amisse, hee shall procure the displeasure of God, (if well) hee shall be hated of men, and herof it commeth, that Valerius Max­imus writeth to Antigonus the Em­perour, who vvhen he should put on his imperiall crovvn and roabes, step­ping vppon the cloath of estate, vtte­red these vvordes vvith a very loude voice.

Oh cloath of more honourable then happie estate, vvherewith, if a man vvere so thorouglie acquainted, that hee coulde number the cares that concerne thee, [...]hee woulde not stoope for thee, though hee might haue thee for the taking vp, for great and vvaightie is that charge vvhiche is layde vppon a Christian [Page 79] magistrate in common-wealthes af­faires, & of no lesse continuance then care: wherfore, Haimo would haue e­uery magistrate to remember these 3. things: 1. that himselfe is but a man. 2. that he gouerneth men like to him selfe, and 3. that he shall not alwaies bee a magistrate, as the Prophet hath taught, when he spake thus in the person of GOD: I said you are Gods, but you shal die like men, and fall like one of the Princes: and yet shall they not be so excused, but must also giue accomptes of their gouernment, as did that Steward: mentioned by S. Luke. It is good therefore, not onely for those men that haue the election of Magistrats, to make such choise of officers as Iethro inioyneth Moses: Psal. 82. 6. and as God himselfe commaunded Israel, when hee said, you shall make him king, whome the Lord our God shall chuse: but also verie meete for those magistrates being so elected, to haue a care, that as they are in place [Page 80] aboue other men: so in good life they go before the people: for this was it, that the Israelites desired God to graunt vnto Iosua beeing newly made their gouernour. Namely a faithful heart to go in and out before them: For said they, euen as wee o­beyed Moses in all things, so will wee obey thee: Iosua. 1. Onely the Lord thy God be with thee, as hee was with Moses. And it was a necessarie praier: for howe fowle a fault were it, that the man which is appointed to punishe adulterie, should be more worthie of correction for the same kind of sin, then the partie punishied. Like vnto the whore-hunting Iudges of Sama­ria: Ierm. 5. mentioned by the Prophet Iere­mie, in his fift chapter: or that hee whiche is appointed to iudge accor­ding to lawe, should doe anie thing contrarie to the law: As angrie Ana­nias, commanded that Paul should be smitten contrary to law: Acts 25▪ 2. in this point doth the Lord schoole the king of [Page 81] Iuda, by his Prophet Ieremie, who sai­eth, heare the word of the Lord thou King of Iuda, that sittest in thy king­lie seat of Dauid: Iere. 22. 24. thou, and thy ser­uaunts, and thy people that goe in and out at this gate: thus the Lorde commaundeth, keepe equitie and righteousnes: deliuer the oppressed from the power of the violent, doe not greeue nor oppresse the stranger, the fatherlesse, nor the widowe, and shed no innocent bloud in this place, and if you keepe these thinges faith­fully: then shall there come in at the doore of this house, kings to sit vp­on Dauids seate, &c. But if you will not be obedient vnto these comman­dements. I sweare by mine own self, saith the Lord (this house shall be waste) for example, the same pro­phet speaking there of the wicked gouernement of Seluin the sonne of good king Iosias, that gouerned Iuda, (sayth) did not thy father eate and [Page 82] drinke, and prosper well so long as hee dealt with righteousnesse, from whence came this, but because hee had mee before his eies (saith the Lord.)

Nowe when Ieremy saith that Io­sias had God before his eies; hys meaning is all one with Dauids in­tent, when he saith, God standeth in the parliament of princes, he is iudge among Gods, to giue all Magistrates a Memento, that God is present in all their assemblies and iudgeth them that iudge vnder him whereof they had neede to bee put in minde: for oftentimes Mycheas prooueth too true a prophet in saying, that the great man will speake what his heart desireth, and the hearers must allowe it well: of the whiche sorte of men the verie best is, but as a thisle whiche a man can hardly touche vnpricked, and the moste iust like a bramble, wherevnto the sillye [Page 83] sheep seeking to be shrowded frō the sharp showers, is oftē forced to leaue hir fleece behinde: whose vnworthy comming to their places. Ioatham hath well described in the person of Abimilech, when he saide, the trees of the woode went to annoint a king ouer them: and saide vnto the Oliue tree: Reigne thou ouer vs: but the Oliue tree answered, shall I leaue my satnesse, Iudges 9. which both Gods and men praise in me: and go to be promo­ted ouer the trees. Then they came to the fig-tree, and saide, come thou and reigne ouer vs; the fig-tree aun­swered: shall I leaue my sweetnesse and good fruit, and go to be promo­ted ouer the trees, They said vnto the vine: Reigne thou ouer vs, but the vine aunswered, shoulde I leaue my wine wherewith I cheere God and men, to be promoted ouer the trees: then they said vnto the bramble, wilt thou raigne ouer vs. Then saide the [Page 84] bramble, if it be true indeed that you will submit your selues to my autho­ritie, and put your trust vnder my shadow, or else fire proceed from the bramble and consume you. By this parable we are taught generally that euerie man is to be content with that estate wherin God hath placed him, and that for the moste part the verie best worthie, do refuse profered pro­motion, and on their part well deser­ued, whereas on the contrarie, the moste vnfitly furnished with iustice and true iudgement, and the least de­seruing in a commonwealth: are of al other most ambitious. Such an one was Absalon, who stole awaie the heartes of Israel with this flattering speech. 2 king [...]. Oh that I were made Iudge in the land, that euerie man whiche hath any plea or matter in the lawe might come to me that I might do him iustice, but this is the iust re­ward, of such as before conuenient time, and apt occasion to be offered, [Page 85] do ambitiously seek the seat of iudg­ment, euen vntimely and vnnaturall death, 2. king. 18. for Absolon was hanged by the hayre of his head, Iudges 9. & a woman with a peece of a milstone dashed out Aby­melechs brains, though Absalon be ab­sent & Abimilech brained long since, yet it is to be suspected that many mē get preferment, by their practises, cō ­ming in such sheep skins as are fayre wordes and flattering speeches, but God graunt that they proue not like vnto those iudges whome Zophonie feared not to liken vnto Lyons: Cap. 3. 2. 3. who finding their praie in the euening, chop vp all, not leauing so muche as the bones vntill the morning, Salo­mon said wel, Prou. 20. [...]. that many would be ac­compted good doers, but where shal we finde a faithfull man: some men haue said well with Absolon, before they came to preferment, but they can nowe bee contented to see ma­ny men, to sue seuen yeares for their right, and yet suffer them to sustaine [Page 86] wrong because necessitie hathe no law forsooth. Go to, go to, some bo­dy will answere for that one day. A man woulde thinke, that necessitie should haue the moste lawe, because he hath least money & fewest frends. Magistrates might learne such a les­son of God himself, as it being right­ly practised, they could not chuse but do iustice, & this is it, when almigtie God intended to destroy Sodome and Gomora, before he would do so thogh their sins were monstrous great, he considered thus of the matter, the crie of Sodome and Gomorrha is great, and their sinne is exceeding gree­uous. Gen. 18. I will go downe nowe and see whether they haue done altogether according to that crie which is come vnto me or not, that I may know. Lo let all magistrates learne by the ex­ample of God himslfe, to go down and see (that is) to apply their eares to heare dilligentlie, and their mindes to meditate iustlie of each [Page 87] mans matter, if you aske me why, I answere as God himselfe doth, that they may know vidz. that they may discerne betwixt truth and falshood, right and wrong: this is that quest­ion which Dauid demanded of Saules counsellors, that egged him on to hurt him that neuer harmed them: are your mindes set vpon righteous­nes, O ye congregation, and do you iudge the thing that is right. O yee sonnes of men, saith he, the same pro­phet in all his troubles desiring God to stand on his side against his op­pressors, thought it as conuenient to craue of God, the consideration of his cause as to aske his aid against his aduersaries, Psal. 11. 1. and therefore prayeth thus. Ponder my words, O Lord consider my meditation, &c. So Ma­gistrates haue not onelie authoritie to make and establise good lawes: but also to determine betwixt men according to the same, vnto whose sensor the subiect must submit him­selfe [Page 72] as the Apostle prooueth to the Romaines, when hee saith: Rom. 13. let euerie soule submit it selfe vnto the authori­tie of the higher powers, for all pow­er is of God, wherefore, whosoeuer resisteth that power, resisteth the or­dinance of God, and purchaseth vn­to himselfe damnation. For Magi­strates are not to bee feared of them that doe well, but of them that doe nill: wilt thou not feare, do wel then, so shalt thou haue praise, for he is the minister of God for thy wealth: but if thou doest euill, then feare, for hee beareth not the sworde for naught, but is the minister of GOD to take vengeance vpon them that doe euill, where it is to be remembred, that the ciuill magistrate, who beareth the sword, is called the minister of God, as well as that spirituall magistrat that preacheth the woorde: and that no doubt, to the intent hee might take care as well to maintaine true religi­on, as to minister deserued discipline [Page 89] for it standeth with all diuine and humaine reason, that if all maisters & fathers ought to haue a more thē ordinarie care to instruct and helpe forward their families in Christian religion, so much as in them lyeth; much more ought the magistrate to meditate by all meanes possible to performe his dutie therein; who is a father ouer all families: I cannot set this forth in any playner speach then Dauid hath done in this short saying; kisse the sonne, least hee be angrie; and so you perishe in the right way; Psalm. 2. 12. by which speache the prophet teach­eth that God cannot be honored by any other means then by that which Christ his sonne hath taught; who saith himselfe in the fift of Iohn; hee that honoureth the sonne, Iohn 5. 23. honoreth the father: hee that dishonoureth the sonne, dishonoureth the fa­ther, so that hee meaneth in this place; that if you worshippe not the sonne as he hath commanded; then [Page 90] you dishonor him; if you dishonour him; then you anger him; if you an­ger him, he casteth you off: if he ca­steth you off, then you are from the right waye, and if you are from the right way, then you perish. For the auoyding whereof, all godly Magi­strates haue had a speciall care to me­ditate in the lawe of the Lord: such were Moses, Iosua, Dauid, Salomon, Asa, Iosophat, Isachias, &c. Of whose good example, God grant all godly magi­strates to make good vse. Amen.

THE WEDDING GARMENT.

I Haue chosen a Text whiche is the sum of the Bible. For all scrip­ture runneth vppon Christ like the title of a booke, Reuel. 8. because Christ is the Alpha and Omega, the beginning and the end of mans saluation, therefore hee is figured in the law foretolde in the Prophetes, and fulfilled in the Gos­pell. Some places point to his diui­nitie, some to his humanitie, some to his kingdome, some to hys priest­hoode, some to his prophecie, some to his conception, some to hys byrth, some to his life, some to his miracles, some to his passion, some to his resurrection, some to his Ascen­tion, [Page 95] some to his glorification, all point vnto the Sauioure like Iohn Baptist, Iohn 1. 29, when he said, This is the lamb of God which taketh away ths sinnes of the world. Therefore learne Christ, and learne all.

Now to teache vs how we should heare, and how we should loue, and how we should feare, and howe wee should beleeue, and how we should followe Christ, that wee may knowe when we haue learned him. The A­postle saith, Put yee on the Lord Iesus Christ: as though this word did con­taine all our duties vnto Christ, To put him on, which seemes to bee the leuell of this phrase (if you mark how it commeth in) for before Paul sayth Cast away the workes of darknesse, and put on the armour of light. Verse 12. Then he nameth the workes of darkenesse, Verse. 13. which wee should cast off: viz. gluttonie, drun­kennesse, Verse 14. strife, enuie, chambering, wantonnesse, after he nameth the ar­mour of light, which wee should put [Page 96] on, and calleth it by the name of the giuer, The Lord Iesus Christ. In steed of gluttonie, Psal. 109. 88 and drunkennesse, and strife, and enuie, and chambering, and wantonnesse, and other patches of the deuill, wherwith man clothed himselfe as with a Garment. The A­postle giueth him another garment, which hee calleth Iesus Christ: hee doth not oppose vertue to vice, as one would thinke when he had sayd, Cast off gluttonie, hee shoulde haue saide, Put on sobrietie: when hee had saide, Cast of wantonnesse, hee shoulde haue said, Put on continen­cie. When he had said, Cast of enuie he should haue said, Put on loue: but in stead of all vertues, hee commen­deth the example of Christ for eue­rie vertue, and opposeth it to euerie vice, as if hee should say, Hee which thinketh onely to followe Christ, needeth not bee ledde by the hand from vertue to vertue, but hys example will teache him what hee [Page 97] shall follovve, and what hee shall flee, better then all preceptes in the world.

Therefore this is the best thought in euerie action for a man to thinke, What Christ would doe, which was made not onely redemption and sal­uation to saue vs, but wisedome and example to guide vs. Therefore hee saith: 1. Cor. 1. 30. Learne of mee, and followe mee, as though we should thinke before we speake, Mat. 11. 29. whether hee would speake so, Marke 10. 21 and consider before we do, whether he would do so, and do all by his ex­ample, as the scholler writeth by his copie, or els we do not learne of him, but of our selues, and then vvee go a­wry, like a child vvhich scribleth with out a rule. If thou resoluest to speake, and doe no othervvise then Christ vvould speake and do himselfe, thou shalt bee sure to doe all thinges well, because thou follovvest a straight patterne. Therefore study what this meaneth. Iohn 3. 4. To put on Christ. It is a [Page 98] straunge speeche, and a strange Gar­ment, they vvhich cannot tell like Nichodemus vvhat Christ meaneth, vvhen he saith, that we must be born againe, cannot tell vvhat Paule mea­neth vvhen hee saith, Put on Christ: as if one man should put on another. I thinke manie heere may goe to the Apostle, as the Apostle went vnto Christ, Luke 1. 9. and aske. Gal 3. 27. What is the para­ble? This phrase is read in none but Paule, which hath written most of iu­stification by Christ: and therefore hee vseth all phrases to expresse hovve vvee should applye Christ vn­to vs, and in no tearms he hath shew­ed it more liuely then in this phrase, Put on Christ. For it signifieth that Christ dooth couer vs like a Gar­ment, Rom. 4. 7. and defende vs like an Ar­moure. Hee hideth our vnrighte­ousnesse with his righteousnesse, hee couereth our disobedience with his obedience, he shadoweth our death vvith his death, that the vvrath of [Page 83] God cannot find vs, iudgement can­not spie vs, the cursse cannot see vs, for the garment which couereth and hideth vs. Gen. 27. But as Iacob got the bles­sing in the name and apparell of Esau his elder brother. So in the name and apparell of Christ our elder bro­ther, vvee receiue the blessing, and are receiued into fauour like Christ himselfe. For God saith not: This is my beloued sonne vvhich pleaseth mee, Math. 3. 17. But in whome I am well pleased: meaning, that not onely Christ plea­seth GOD, but wee 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 straight if hee like his face: so God beholding vs in the face of Christ, doth loue vs straight, because the face dooth please hym: But Christ is not our heade, vnlesse we be his members, Christ is not our Garment vnlesse wee put him on: as Christ did put on our garment, when hee cloathed himselfe with our flesh, [Page 100] and tooke our infirmities, and bore our cursse: so we must put on his gar­ment, that is, his righteousnesse, his merites and his death, vvhich is as straunge a vesture to vs, as our fleshe was to him, Reuel. 3. 4. and much adoe we haue to put it on, Mat. 22. 11. and when it is on, Mat. 7. 23. there is great cunning to weare it cleanelie and comelie from soyling and ren­ting, that such a precious Garment be not taken from vs againe. There­fore, manie seeme to weare this Gar­ment vvhich shall be thrust from the banquet, because they weare it not: as those which wil say when the Lord shall come to iudgement, Luke 13. 26. Wee haue seene thee in our streetes, wee haue heard thee in our Synagogs, we haue prophesied, wee haue cast out deuils, wee haue 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 seruaunts, therefore who but they shall enter into Heauen? Yet Christ saith, I know you not, there [Page 101] is their revvarde, I know you not: as if he should answer, you weare not my Liuerie, Luke 13. 27. you beare not my Cogni­sance for all your shewes, therefore, depart from mee: So hee put them off, because they had not put him on: For though they had seene his person, and hearde of his vertues, yet they had not faith to applie his mercies, his merites, his death, and his righteousnesse vnto them, with­out which no man can put on Christ nor weare him. Faith is the hande which putteth him on. Faith taketh first his righteousnes, & couereth her vnrighteousnes, then shee taketh his obedience, & couereth her disobedi­ence, then she taketh his patience, & couereth her impatiency, then she ta­keth his temperance, & couereth hir intemperancie, then shee taketh his continency, and couereth her incon­tinencie, then she taketh his constan­cie, and couereth her inconstancie: then shee taketh his saith, and coue­reth [Page 102] her diffidence: then shee taketh his humilitie, & couereth her pride: then shee taketh his loue, and coue­reth her rancour. And so taketh one roabe after another, aud tricketh her selfe vntill shee haue put on Iesus Christ: that is, vntill shee appeare in the sight of God, like Iesus Christe, cloathed with his merits and graces: that God hath no power to be angry with her, because shee commeth so like his Son. This is to put on Iesus Christ, as you shall see more liuelie, vvhen you haue taken a vievv of the garment, for we are to speak of christ the Garment, and of our putting it on. There be many fashions of appa­rell, but they are too light, or too hea­uy, or to sad, or too course, or to stale, and all weare out. At last the Apostle found a fashion, that surpasseth them all: it is neuer out of fashion, meete for all seasons, fitte for all persons, and such a profitable weede, that the more it is worne, the fresher it is. [Page 103] what fashion haue you seene com­parable to this? 2. Sam. 10. 4. It is not like the clothes of Dauids Ambassadours, which couered their vpper parts, 1. Sa. 17. 29. but not their lower partes: 2. king. 14. 2. not like Saules armour, which tried Dauid when he shoulde fight with it. Nor like the counterfait of Ieroboams wife, Iohn 9. 45. which disguised her selfe to goe vnknowne: nor like to the old rags of the Gibeo­nites, whiche deceiued Iosua, nor like the paultrie suite of Michah, which he gaue once a yeare to his Leuite, nor like the gluttons flaunt, Iud. 17. 10. which ietted in purple euery daie; nor like the light clothes whiche Christ saide are in kinges Courtes, Math. 11. 8. and make them lighter that weare them. Luke 16. 19. But it is like the Garmēt of the high Priest, Exod. 28. 21. which had all the names of the Tribes of Israell, written vpon his brest: so all the names of the faithfull are written in the breast of Christ, and registred in the booke of his merites: Mal. 3. 16. it is like Elias Mantell which deuided the wa­ters: 2. king. 2. 8. [Page 104] So hee deuideth our sinnes and punishmentes, that they whiche are clothed with Christ, Deut. 26. 5. are armed both against sinne and death. It is like the Garments of the Israelites in the wil­dernesse, which did not weare: fortie yeeres together, they wandered in the desart, and yet saith Moyses, their shooes were not worne, but their apparell was as when they came out of Egypt: So the righteousnesse of Christ doth last for euer, Math. 17. 2. and hys mercies are neuer worne out. Hest. 6. 11. As Mardocheus shined in the kings robes before the people: So and more glo­rious are the faithfull in the robes of Christ before God. When Christ was transfigured vppon the Mount. Mat. saith, that his face shined like the sunne, and his clothes were as white as the light: Psal. 136. 1 So when we are trans­figured into the image of Christ wee shall shine before other menne lyke lights: and therefore Christes Disci­les are ca [...]lled Lightes, Math. 5. 14. because they [Page 105] were clothed with light, and shined to the world.

Salomon was not so glorious in all his royaltie, Mat. 6. 29. nor the Lillies whiche are brauer then Salomon, as he which is clothed with Christ, because the apparell vppon him is better then all the worlde about him. Therefore if Dauid saide, 1. Sam. 1. 14. Weepe yee daughters of Is­raell for Saule which clothed ye in purple: I may say, reioyce ye daughters of Is­raell, for Christ which hath clothed you with righteousnesse, as it were with a vesture, before you come to the banquet.

This is the wedding Garment without whiche no manne can feast with the Lord. Math. 12. 12 This Garment is cal­led an Armour, because it defendeth vs from all the assaultes of the deuill 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 beautie and glory of them which weare it. Matth. 6. This Garment is called a [Page 106] kingdom, because none but kinges do weare it, that is, they are inthroned in the kingdom of christ, & made kings ouer the world, the flesh and Sathan: whiche weare this Garment, Iud 16. 6. like the hair of Sampson which while he wore he was like a king, and all his enne­mies had no power to hurt him.

This Garment Paule hath sent vn­to you, to go before the king of hea­uen and earth, a holy Garment, a roi­all garment, Rom. 5. 1. an immaculate garment, an euerlasting garment: Rom. 14. 17 a garment whereof euery hem is peace of con­science, Math. 9. 20. euery pleat is ioy in the holy ghost, euerie stitch is the remission of some sin, and saueth him which wea­reth it. If he which touched the hem of Christes garment was healed, hee which weareth the garment, nay hee which weareth Christ himselfe, shall not hee bee healed of all his sores, though he wer wounded from head to foot? You neede not cloath him now which saith. Math. 25. 43 VVhen I was naked ye [Page 107] did not cloath me, Math. 21. 8 nor cast your Gar­ments in his way, Gen. 9. 23. as they did, when hee came to Ierusalem, Luke 10. 34. but take hys Garmentes, and suffer your selues to be clothed, This Sama­ritan; doth not signifie Christ, but yet may be resembled to Christ. as Noah did, to couer your nakednesse. As the good Sama­ritane put him vppon his owne beast, which was spoiled with theeues, and bound vp his sores when hee was wounded. So Christ Iesus moun­teth the faithfull vpon his righteous­nesse, & healeth their sins, as though he should couer them with his Gar­ments, Gen. 3. 1. whom the world, the flesh, & the deuill haue robbed of their Gar­mentes, that is, the righteousnesse whiche they had in Paradice before the serpent came: so if wee put on Christ, we are clothed with his obe­dience, whereby our wickednesse is couered: we are clothed with his me­rits wherby our sinnes are forgiuen: we are clothed with his death: wher­by our punishment is released, we are clothed with his spirit, whereby our [Page 108] hearts are mollified and sanctifikd, & renued till we resemble Christ him­selfe. This is the Apostles meaning, to put on Christ, as it is vnfolded in Col. 3. 12. Col 3. 12. Where he bringes forth all the robes of Christ, & sortes them, & saith, put on mercie, put on meeknes, put on humility, verse 20. put on patience, put on loue, all which before hee called (the newe man) so that to put on Christ, is to put on the new man with all his vertues, vntil wee be renued to the Image of Christ, which is like a new man amongst men. They which labor to be righteous, and yet beleue that Christs righteousnesse shall saue them, haue put on Christ as Paule would haue them. We are not taught to put on Angels, nor saintes, nor the Virgin Mary, nor Paul himself, to co­uer our sins with their righteousnes, as the Papists do, but we are cōman­ded to put on Christ, and couer our sins with his righteousnesse. The bo­dy hath many Garmēts, but the soule [Page 109] hath one garment. Euerie clout will couer our sores, but the finest silke will not couer our sinnes. Therefore when we seeme braue to others, wee seeme foule to God, because his eie is vpon our sinnes, which lie naked, when all the rest is couered, vntil we put on Christ, & then wee heare that voice, Thy sinnes are couered. And then wee haue that blessing: Math. 9. 2. Blessed is the man, whose sinne is couered. So wee are cloathed and blessed togither. Psal. 32. 1. Yet this garment is out of request, too rough for some, too graue for others, too base for others. And therefore in steade of putting on Christ, they put him off, in stead of welcomming him, Luke. 1. 37. they discharge him, like the Ga­d [...]rens, Math. 8. 34. that they may keepe their Swine, Matth. 27. 135. that is, their beastly pleasures whiche hee would cast into the Sea. These are like the foolish souldiours which should haue made christ their garment, and they cast lots vpon hys garments, and deuided them, and so [Page 110] spoiled them. So do the papists deale with this garment, they say it is not fit for them, & therefore they breake it and mangle it, and peece it with rags of their owne inuentions: they say it is too light, & notable to beare off the stormes of death, and heate of hell, and therefore chose rather to make themselues garmentes of their merites, and their Masses, and their penance, and their pardons, and their pilgrimages: Gen. 3. 7. and 31. like Adam & Eue, which made themselues coates of figleaues, which God destroyed again, to shew that when men haue patched al their leaues of masses, of pardōs, of pilgri­mages, and satisfactions together, yet they will not couer their nakednesse, nor keep of the heate of gods wrath, but are like the curtall skirts of Da­uids Ambassadours, 2. Sam. 10 4 which hid not their shame. Therfore when we may goe in our maisters attire, shall wee scrubbe like beggars patched in our rags? Mine owne garmentes defile [Page 111] me, Iob. 9. 31. saith Iob: Our owne Garments, our owne righteousnesse defileth vs, for what garmēt, what righteousnes haue we of our owne, but that which like a menstruous cloath, Esay 64. 6. which had more need to be washed it selfe, then to wipe that which is foule. There­fore Christ must make vs Garments or else when our backes flaunt it like courtiers, our soules shall strippe like beggers. Gen. 9. 20. And the Deuils will spore themselues like Cham, to see our na­kednesse.

First the Father made vs Garmēts in Paradise, Gen. 3. 21. now the sonne makes vs Garmentes in the wildernesse, naie, the Sonne is made our Garment, as Paule saith, Christ vs made vnto vs righteousnesse: 1. Cor. 1. 30. that is, Christes righ­teousnesse, must bee our Garment, or els wee shall bee ashamed when our righteousnesse doth not reache to couer our nakednesse, but still some part will peepe bare vntill hee cast his righteousnesse vppon it, and [Page 112] then all is couered. 1. Sam. 17. 40. As Dauid nee­ded no other armor against the Gy­ant, then a Sling: so we neede no o­ther garment against sin then Christ. There wanteth nothing but this, to put it on.

Nowe let vs see howe 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 cloake, whiche hangeth vpon their shoulders, and couereth them when they go abroad to bee seene of men: they can cast on the cloake of holinesse, and seeme for a while as holy as the best, but so soon as they come home, the cloke goeth of, and the man is as he was, whose vizard was better then his face. Thus Hypocrites put on christ, as manie retaine vnto noble men, not to doe them anie seruice, but to haue their countenaunce. Many put on christ like a hat, which goeth off to euerie one whiche meetes them: so euerie [Page 113] temptatiō which meets them, makes them forget what they heard, what they promised, what they resolued, and change their waie, as though they had not repented at all. So the common people like your selues put on Christ, they are zealous, so long as they are in the Church, and beare their brestes, and cast vp their eyes, like the Publican, when they heare a sentence whiche mooues them, Luke 18. 11. as though they woulde doe no more a­gainst that saying while they liue. But the next businesse putteth all out of mind, till they come to the church again. Some put on christ as a gloue, which couereth but the hand, so they put on the face of Christ, or the tong of Christ, but their hands worke, and their feete walke, as they did before: So manie professors of Religion put on Christ, whiche call but for disci­pline & reformation, that they might get a name of zeale and sinceritie, to couer some fault, which they would [Page 114] not be suspected of. Thus euerie man woulde couer himselfe with Christ, but they haue not the skill, or they haue not the will to put him on. What will you doe then? Though the garment be neuer so good, yet it is not good to them that doe not weare it. For what profite haue we of the garmēts which we do not weare? they neither keepe vs from heate nor colde. Therefore Paule doth not bring you a garment to laie by you for the mothes, but hee biddes you put it on. Heere is the cunning nowe in putting it on. If Paule had taught vs this, then you would hear­ken vnto him. Well, you shall heare what Paule saith to the putting of it on. First (saith Paule) you must cast away the workes of darkenesse, Verse. 12. and then put on the armour of light. First you must put off, and then put on: As the Eagles feathers will not lie with anie other feathers, but consume them, which lie with them: So the Wed­ding [Page 115] Garment will not weare with filthy garmentes, but scornes like the Arke, that Dagon should stand by it. If any man may not weare womens apparell for lightnesse, 1 Sam. 5. 8 may he weare the deuils apparell, and cloth him­selfe with pride, Deut. 22. 5. with couetousnesse, with enuy, with hypocrisie, with vn­cleannesse, and when hee is like the deuil sit at Gods table? Math. 2. 21. No man (saith christ, patcheth a newe peece to an old Garment, and wilt thou patch an old peece to a new Garment: God forbad the people to weare linsey wolsey, Leui. 19. 19. because it was a signe of in­constancie, but this is inconstancie it selfe. He doth not put on christ, but putteth off christ, Iob. 19. 23. and putteth on Beliall, Reu. 3. 15. whiche fashions himselfe to God, and the world too. As Christs coate was without seame, so they must be without staine that weare it. For when a man putteth on faire clothes, hee maketh himselfe fayre too, and auoideth euery foule thing, [Page 116] least it shoulde foule his clothes: So must he which putteth on Christ: for the finest garment is soonest stained. Therefore when thou hast put on this Garment, thou must washe thy selfe, and picke thy way, and choose thy workes, and handle nothing that is foule for marring thy clothes, that is, thou must not thinke as thou diddest, nor speake as thou diddest, nor liue as thou diddest, but remember that thou hast chan­ged thy Maister, and serue him with whom thou art bound. Iude 9. For if God and the diuell could not agree vpon Moses body, for one to haue one part, and the other another part, but God would haue all: Much lesse wil God agree that the deuill shoulde haue part of the soule, which woulde not yeelde him part of the bodie. Thus haue you heard what you must put off: now heare how Christ must be put on. Reue. 10. 9. As the Angel taught Iohn to read the booke when he bad hym [Page 117] eate it: so we must put on Christ, as if we did eate him, not as the papists do in their Masse, but as the meate is turned into the substance of the bo­die, and goeth through euerie part of man: So Christ and his word should goe from part to part, from eare to heart, from hart to mouth, frō mouth to hand, till we be of one nature with thē, that they be the verie substance of our thoughtes and speeches, and actions, as the meate is of our bodie. This is, to eat Christ and his worde, or els we do not eate them, but chew them, and when our taste is satisfied, spue them out againe. Ephes. 3. 30. Thus we must put on Christ, for the word signifieth so to put him on, as if thou wouldest put him in, that he may be one with thee, and thou with him, as it were in a bodie together. As he hath put on all our infirmities, so we must put on all his graces, not halfe on, but al on, and claspe him to vs, and girde hym about vs; and weare him euen as we [Page 118] weare our skinne, which is alway a­bout vs. Then there shall be no need of wyers, nor curls, nor perriwigges, the husbandes shall not be forced to racke their rents, nor inhaunce their fines, nor sell their landes, to decke their wiues. 2. King. 2. But as the poore mantle of Eliah seemed better to Elisha then all the robes of Salomon, so the wed­ding garment shall seeme better then all the flantes of vanitie, and put eue­rie fashion out of fashion, whiche is not modest and comely like it self. If you will know farther how to put on Christ, you shall see hovve your text vvil catechise you in his three names. Lord, Iesus, Christ. The Apostle seemeth to spell out the way vnto vs, hovv vve should weare this garment. First, vvee must put him on as Lord, then vvee must put him on as Iesus: Lastly, we must put him on as christ. Thou must put him on as Lord, that is, thy ruler to commaund thee, and thy Tutor to gouerne thee, thy mai­ster [Page 119] to direct thee, thou must bee no mans seruant but his, take no mans part against him, Act. 4. 19. but say with the A­postle, VVhether is it meete to obey God or you? Thou must put him on as Ie­sus, Iosua hath the like name but not from God, nor to that end. that is, thy sauiour, in whome thou trustest, thy protector on whom thou depēdest, thy redeemer in whō thou beleeuest. Thou must not looke for thy saluation from Angell, nor Saint, nor any thing beside him. For the name of Iesus signifieth a Saui­our, Luke 1. 69. and is giuen to none but him, and he is not onely called the Saui­our, Iud. 3. 9. but the saluation, in the song of Simeon, to shew that he is the onely Sauiour, for there bee manie Saui­ours, but there can be but one salua­tion: as there may be many tortures, & yet but one death. Therfore when he is called the saluation, it implieth that there is no Sauiour beside hym. 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 [Page 120] and pacifie the wrath of GOD for thee. Mat. 1. 16. For this name Christ doth sig­nifie that hee was annointed 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 teache him, so that he putteth on Christ as Lord, whiche worshippeth none but him, so that hee putteth on Christ as Lord, which worshippeth none but him. Gal. 3. 17. Hee putteth on Christ as Iesus, whiche beleeueth in none but him, and hee putteth on Christ as Christ, which worshippeth none but him, beleeueth in none but him, and hea­reth none but him. You put on Christ first, when you are baptised. then you were sealed and consecra­ted to his seruice, so soone as you came into the worlde, you vowed to renounce the worlde and followe God: how many haue put on christ thus, and since haue put him off a­gaine, whiche haue broken the first promise that euer they made, and [Page 121] were neuer faithfull to God since. You put on Christ againe, Rom. 6. 3. when you are called and sanctifieed, that is, when you cast off the olde man, whiche is corrupt with the lustes of the fleshe, Ephes. 4. 22. the pride of life, and the cares of this worlde, and put on the new man, which is regenerat in righ­teousnesse and holinesse to the image of Christ, or likenesse of Adam in his innocencie, for to put on the new man, is to become a newe man, as if thou were borne againe, and concei­ued of the holy Ghost. Of this Iob speaketh when he saith, Rom. 12. 2. I put on Iustice and it couered me▪ Iob. 29. 14. you put on Christ againe, 1. Cor. 10. 16 when you receiue this holie Sacrament, and are partakers of hys body and bloud, that is, the merites of his obedience & passion by faith, which heareth him, as if she did see him, and seeth him, as if she did feele him, and feeleth him, as if she did tast him, and tasteth him, as if she did di­gest him, then christ is become yours [Page 122] and dwelleth in you, & feedeth you with his grace to eternall life, as the bread and wine sustaineth the lyfe present.

Lastly, Phil. 3. 21. whē you haue put on Christ in these three sortes, 1. Cor. 15, 49. whiche is your Garment for this worlde, after you shall put on Christ in heauen, and be clothed with his glorie, and that shal be your last vesture, whiche shall ne­uer weare out.

Thus haue you heard what is meant by putting on Christ, first to cloathe our selues with righteousnes and ho­linesse like Christ, and then because our owne righteousnesse is too short to couer our armes, and legges, and thighes of sinne, but still some bare place will peere out and shame vs in the sight of God: therefore we must borrow Christes Garments, Gen. 27. 15. as Iacob did his brothers & couer our selues with his righteousnesse, that is, be­leeue that his righteousnesse shall supply our vnrighteousnesse, and hys [Page 123] sufferinges shall stand for our suffe­rings, because he came to fulfill the lawe, and beare the curse, and satis­fie his father for vs, that all which be­leeue in him might not die, but haue life euerlasting. Ioh. 3. 16.

Nowe I haue shewed you this goodly Garment, you must goe to another to help you to put it on, and none can put this Garment vppon you, but he which is the Garment, the Lord Iesus Christ. There­fore to him, let vs praie.