occasion to reproue their hypocrisie their outward shew of holines which was the sin of the Pharisies and at another time he noteth them for pressing to the chief places at banquets sheweth what modesty is to be obserued in sitting down to meate and what guests should be biddē to our table So should Preachers behaue themselues towards those that inuite them to great feastes vvhen they see perhaps some fault or disorder either in the master of the house or in some other of the guests to say vnto them thus or otherwise as the case requireth I will warne you of one thing that will doe you good that you would leaue your vsury and extortion your couetousnes oppression that you would leaue your swearing and blaspheming the name of God that you woulde forbeare to prophane the Lordes Sabboth that you woulde leaue your pride and excesse in your diet and apparell that you would forbeare to speake ill of any behind their backes or to beare any malice or hatred to any of your neighbours These are the faultes which are easie to bee espied almost in euery place and these are the faultes which the faithfull minister of Christ Iesus should not leaue vnreproued wheresoeuer he commeth But as Elias told Ahab of his Idolatry though hee were his king and Iohn Baptist told Herode of his adulterie though he did many thinges for him and heard him gladly so shoulde the Preachers reprooue the people for their notorious offences notwithstanding some fauours and curtesies receiued from them If Christ had cause to finde fault with Martha for her too much diligence in his entertainement it seemes he was not curious of his diet but would haue beene content with simple cates he was no delicate or daintie guest hee did not affect or delight in sumptuous banquets or costhe fare hee rather requireth a religious heart a constant faith a willing mind to heare the word with an earnest care to liue thereafter These are the thinges wherein the Lorde delighteth these are the iuncates which he desireth and which he preferreth before all earthly cheare Thus is Martha reprehended for her curiositie nowe let vs see how Marie is excused and commended for her godlie care One thing is necessarie saith Christ and what is that one thing Euen to heare the worde preached which is the power of God to saluation to euerie one that beleeueth A man may better want all thinges than that one needefull thing and yet we desire al other things and neglect that one thing which is so needfull This one thing hath Marie chosen and therefore hath chosen the better part Marthaes part is good because it prouideth for this present life but Maries part is better because it leadeth to eternall life It is good to bee occupied about our calling to get our liuing but it is better to bee occupied in hearing the worde which is able to saue our soules As the head and the foote are both needefull in the bodie so Mary and Martha are both needful in a Common-wealth man hath two vocations the one earthly by his labour the other heauenly by his praier There is he actiue life which consisteth in practising the affaires of this life wherein man sheweth himselfe to be like himself and there is the contemplatiue life which consisteth in the meditation of diuine and heauenlie thinges wherein man sheweth himselfe to be like the Angels for they which labour in their temporall vocations doe liue like men but they which labour in spirituall matters liue like Angels When they heare the word God speaketh vnto them when they pray they speake vnto God so that there is a continuall conference betweene God and them because they are continuallie exercised in hearing and praying Christ loued Martha for her hospitalitie as Isaac loued Esau for his venison So did hee loue Marie for her diligence in hearing his word as Rebecca loued Iacob for hearkning to her voice A nurse which hath her breast full of milke doth loue the child that sucks it from her and Christ which hath his breast full of heauenly milke is glad when hee hath children to sucke the same Let vs therefore as the Apostle willeth vs. 1. Pet. 2. 12. laying aside all maliciousnes and all guile and disimulation and enuie and all euill speaking as new borne babes desire the sincere milke of the worde that we may growe thereby to bee perfect men in Christ Iesus let vs breath after the fountaine of the liuing water which springeth vp vnto eternall life as the faintie Hart desireth the water brooke to quench his thirst and for as much as many things are so troublesome and one thing is so needeful let vs seeke that one needful thing the end of all thinges euen to feare God and keepe his commandementes which we learne by hearing the word of God wherby faith without the which it is impossible to please God is begotten and nourished in the hearts of men This is that good parte which Mary hath chosen by so much better than her sisters choise because it concerneth a better life and hath the fruition of this present life Marie hath a double portion she heard the worde and ate of the meate which her sister dressed for godlinesse hath the promise of this life and of the life to come As for all other things whether they be honors promotions pleasures and what not They serue only for the maintenance of this present life which is so short and subiect to mutabilitie but the word of God is the foode of the soule the breade of life that immortall seede which bringeth forth fruite vnto eternall life Let the worde of God therefore bee pretious vnto vs because it is so permanent for heauen and earth must passe but the word of God endureth for euer If wee make choise of any thing beside it must be taken from vs or wee shall bee taken from it but if wee make choise of this one thing it shall neuer be taken from vs neither in this worlde nor in the world to come The Lord graunt that wee be not only hearers but doers of the word that it may be trulie said of vs as Christ said of his Disciples that heard his preaching Behold my brother my sister and mother or as he answered the woman that commended his carnall kindred Blessed are they that heare the word of God and keepe the same FINIS THE FIRST SERMON of Noahs drunkennesse Gen. 9. 20. 21. Noah also began to be a husbandman and planted a vineyard And he dranke of the wine and was drunken and was vncouered in the middest of his tent FIrst we are to speake of Noah then of Cham his wicked sonne and after of Shem and Iapheth his good sonnes In Noah first of that which hee did well and then of his sinne In Cham first of his sinne and then of his curse In his brethren first of their reuerence and then
grieuous not a fewe but infinite not past but present not secret but presumptuous against thy expresse word will against our owne conscience knowledge and liking if any had done them but our selues O Lord if thou shouldest require but the least of them at our hands Satan would challenge vs for his we should neuer see thy face againe nor the Heauens nor the earth nor all the goodnesse which thou hast prepared for man What shal we doe then but appeale vnto thy mercy and humbly desire thy fatherly goodnesse to extend that compassion towards vs which thy beloued sonne our louing Sauiour hath purchased so mightily so gratiously and so deerely for vs wee beleeue and knowe that one drop of his bloud is sufficient to heale our infirmities pardon our iniquities and supply our necessities but without thy grace our light our strength our guide we are able to doe nothing but sinne as wofull experience hath taught vs too long and the example of them that are voyde thereof whose life is nothing els but the seruice of the world the flesh and the Deuill Therefore good father as rhou in speciall fauour hast appointed vs to serue thee like as thou hast ordained all other creatures to serue vs so may it please thee to send downe thy heauenly spirite into this earthlie mansion to illuminate our mindes mollifie our heartes change our affections subdue our reason regenerate our willes and purifie our nature to this duetie so shall not thy benefites nor thy chastisementes nor thy worde returne voide but accomplish that for which they were sent vntill wee be renued to the image of thy sonne Good Lord wee beseech thee looke downe in the multitude of thy compassions vpon thy militant Church this sinfull realme thy gratious handmaide our dreade Soueraine her Honourable Counsell the ciuill Magistrates the painefull Ministers the two Vniuersities the people that sit in darkenesse and al that beare thy Crosse. Gather vs into one communion of thy truth and giue vnto euery man a spirit to his calling that wee being mindfull of the account and that wee are called Christians may firmely resolue speedily begin and continually perseuer in doing and suffering thy holy will Good Lorde blesse and sanctifie our meeting that no temptation hinder me in speaking nor them in hearing but that thy word may be heard and spoken as the word of God which is able to saue our soules in that day howsoeuer it pleaseth thee by weake and foolish things to magnifie thy self There is no cause O God most iust why thou shouldest heare sinners which art displeased with sinne but for his sake which suffered for sinne and sinned not in whose name we are bolde to lift vp our hearts hands and voyces vnto thee praying as he hath taught vs. Our father which art in heauen c. FINIS Diuision Cōcerning the search Psal 107 Matth 6 Mat 17. 20 Eccle 35 Gal. 6 1. Thes. 6 1. Tim. 2 Matt. 13. 14 Prouer. 28 Iudge 1 Prou. 24. Gen. 3 Exod. 7. 22 1. Kings 13 1 Cor. 2. 1 2. Iames. 1. 27 1. Cor. 2 Rom. 1 2. Pet. 2 Reue. 2 Luke 11. Ephe 6. Reu. 12. Iohn 1 Psal. 144. 2 3 4 Esay 65. Math. 25 Iob. 28. Pro. 9. Psal. 32 Eccle. 5 Amos. 8 1. Pet. 3 Eccle 12 Eccle. 32 47. 50. Mat. 2. Iames 5. 15 Iohn 16 Act. 15 10 Iosh 6 2. King 20 Dan. 6. Exod. 14 Dan. 3 1 King 8 Iudg. 4 Luke 6 Luke 6 Luke 6 Iohn 11 Math 26 Iohn 18 Luke 22 Luke 23 Math 19 Psal 40 Rom 8 2. Tim 4. Psal 83 Esay 9 Prou 2. Psal 105 Psal 18 Iere. 7. 7 1. King 16 Psal. 18 Reue. 19 Rom 1 Deut. 27 1. Thes. 6 Ephes. 4 1. The. 5 Ephes. 4 Reue. 1. 7 2. Cor. 5 Psal. 78 Ephe. 5. Reu. 22. 2 Psal. 1. 12 Pro. 28 Iob. 22 Psal. 128. Hest. 8. Gen. 30. Dan. 6 Psal. 113. Psal. 78 Iob. 42 Psal. 126. Psal. 41 Psalm 99. Psalm 96 Iohn 11 Gen. 27 Matth. 6. 35 Iob. 2. Gen. 47 Genes 45 Luke 8 Matth. 8. 19. Gen. 18 Gen. 19 1. Tim 3. 2 Num. 35 Luke 15 Math 5. 13 Math. 5 Luke 4 Iohn 8 Math. 5. 13. Luke 8. 14 Exod. 3 Mark 10 Gen. 18 Acts. 2 Acts. 8 Actes 22 Gen. 8 Exod. 8. 32 2. Sam. 15. Luke 8 Math. 13. 40. 2. Tim. 4. 2 Math. 6 1. King 17 2. King 4 Iohn 11 Math. 25 Luke 5 Num. 21 Mat. 25 Gen. 6 Heb. 11 1. King 18 Gen. 37 1. Sam. 17 Psal. 69 Luke 7. 33 Actes 26 Luke 7. 34 Gen. 3. 24 Num. 12 Num. 22. 2. Pet. 2. 1◠Gen. 2◠1. Sam. 3 Luke 14 1. King 18 Math. 14 Marke 6. 20 Gen. 25. 28 Psalm 42. 1 Eccle. 12. 13 Heb. 11. 6 Rom. 10. 17. 1. Tim. 4. 8 1. Pet. 1. 13 Luke 21. 33 1. Pet. 1. 25 Iames. 1. 22 Math. 12. 50 Luke 11. 28 Ephe. 5. 23 Iosu. 6. 1 Reg. 16. 34 Iohn 7. 52 Math. 19. 28 Rom. 2. 28 Deut. 15 Leuit. 35. 36. 37 Marke 14. 7 Psalm 37. Luke 12. 21. Luke 10 Gen. 45 Rom 10 1. Reg. 10 Iohn 20. 32 Exod 19 Iohn 6. 26 Two impediments 2. Sam. 16. 7 3. Sā 16. 12 Iohn 3. 2 2. King 5 Esa. 59 〈…〉 1. Reg. 1◠Rom. 12 Iohn 12. 6 Matth. 3. 22 Luke 14. 29 1. King 10. 1. Chr. 29. 9 Math. 21. 19 Mat. 18. 20 1. Pet. 58 Iohn 10 Luke 11. 21 Hester 4 Iob. 2. 12 Iohn 1 Luke 5 1. King 3 12. 13 Gen. 28. 30 Rom. 10. 12 Ephe. 2. 4 Ierem. 29 Rom. 10. 20 Esay 55 Actes 17 Math. 26 Eccle. 5. 7. Luke 14. 28 Math. 35. 40 Luke 16 Ierem. 14 Psalm 24 psalm 95 Exod. 16 1. Reg. 19 Psalm 29 Heb. 4. 12 Math. ◠Iohn 6. 44 Acts. 9 Math. 4 1. Cor. 3. 7 Rom. 1 Hest. 7. Gen. 18 Abraham Gen. 18 3 Lot Gen. 19. 3 Mat. 25 Gen. 4. 10. Math. 9. 13 Mat. 9. 13 Luke 18 Math. 23 Acts. 23. 6 1. Tim. 1. 15 Math. 15. 7 Luke 11. 44 Luke 11. 1 Actes 2 6 5 Math 23. 25. 27 Mat. 5. 20 Math. 10 Rom 10. 10. Acts. 5 Luke 6. 45. 1. Tim. 6. Math. 13. Luke 18 Luke 21. 1. Cor. 13 Gal. 5. 6 Leuit. 10 Deut. 23 Pro. 19. 17 Psalm 133 Luke 10 1. King 17. Luke 16. Matth. 12. 2. King ◠Exod. 22. 1 2. Sam. 12. Matth. 19. Mat. 7 Luke 13 Math. ◠Luke 16 Iohn 8. 39 Rom. 4. 12 Gen. 32. 1 Acts. 7. 3 Iohn 8 56 Psalm 18
that the naturall man vnderstandeth not the thinges of God These things are hid from the wise and prudent and are reuealed to babes and sucklings Alas what were manif he were once left to himselfe A map of misery and a sinke of calamitie Alas how vvere he able to resist the fierie dartes of the aduersary who cōtinually goeth about like a roaring lion seeking whom he may deuoure Here ye may note first his malice for he daily accuseth vs before the chiefe Iudge of the kinges bench when hee cannot preuaile in this court but seeth his billes of accusation repelled then hee remooueth the matter to the court of our owne consciences where on the one side hee laieth the bookes of the lawe and statutes made against sin on the other side the billes of accusation brought in against vs out of the bookes of the Law alleadging these strict places against vs The soule that sinneth shall die the death Cursed is he that abideth not in euery point of the lawe to doe it On the other side hee bringeth in our consciences to witnesse against vs and then inferreth this harde conclusion Therefore there is no hope in saluation Then if hee see that wee appeale from iustice to mercie and say At what time soeuer a sinner repenteth the Iudge putteth all his wickednesse out of his remembrance hee dealeth with vs as craftie worldlinges deale in matters of lawe who when they see their matters passe against them in higher Courtes bring downe their case into the countrie to bee decided by the neighbours who either for their simplicitie cannot or for their fauour dare not iudge of the truth of the matter So our aduersarie though God himselfe do discharge vs though our conscience doth testifie our innocencie yet hee accuseth in the third court before men where he is bolde to powre out his vvhole venome and poison of his malice against vs and to forge what lies and slaunders and lybels hee list because hee knoweth they shall bee receiued as true Thus hee accused Christ Iesus our blessed Lorde and Sauiour before Pontius Pilate and caused diuers false and vntrue witnesses to come in against him But if hee vvere malitious onely to vvish our destruction and not mightie to vvreake his malice wee shoulde haue little cause to feare but he is mightie therefore hee is tearmed alyon the power of darkenesse a great dragon which drewe to the earth the thirde part of the starres of heauen that is with earthly temptation to haue ouerthrowne them which seemed to shine in the church of God as Lamps and Starres O then how easie is our ouerthrow if the Lord did not holde vs vp which shine not as starres in heauen but creepe like wormes on earth 3 Yet if he were but malicious and mightie it were better with vs but he is fierce and therefore called a roaring Lyon who laying waite for the bloud of the godlie stirreth vp bloud-thirstie persecutors to make themselues drunke with the bloud of the saintes as most grieuoussy he did from the time of Iohn Baptist to the raigne of Maxentius the space of 294. years flaying some by the sworde burning other with fire hanging some on the gallowes drowning some in riuers stabbing some with forkes of yron pressing others vnto death with stones deuouring many thousands of the tender lambs of Christs flocke 4 To this malice might and rage is added his subtil policy which he vseth in circumuenting the faithfull hee doth not pitch his tentes in any one place but walketh about from place to place to spie out his best aduauntage in the night hee soweth Tares and in the daie hee hindereth the growth thereof 5 He proceedeth after further and addeth to his policie industrie hee considereth our natures and dispositions and to what sinnes wee doe most incline and thereunto he applieth himselfe sometimes by flatterie sometimes by feare sometimes by feeding our humours hee subtilly entiseth vs sometimes by violence he goeth about to enforce vs sometime by changing himselfe into an Angell of light he endeuoureth to betray our soules into his hands and in whatsoeuer estate he findeth vs hee thereby taketh occasion to lay siege to our soules Thus ye see noted in a word the force of our aduersarie examine nowe your selues whether yee haue any thing in yourselues and you shal finde nothing but weakenesse and corruption It is God that giueth strength to the mightie wisedome to the prudent and knowledge to the vnderstanding he teacheth Dauids hande to fight and his fingers to battaile hee giueth strength to his armes to breake a bowe euen a bowe of steele wherefore let neither the wise man glorie in his wisedome nor the strong man in his strength but let him that glorieth glory only in the Lord. Secondly we are to seeke vnto God alone because none is so present as he for God because he is almightie and with his power filleth both heauen and earth is present alwaies with them that feare him and readie to succour them in distresse The Lord is neere to all that call vpon him in truth he heareth our gronings sighs and knoweth what things are necessary for vs before we aske The third reason vvhy vvee must seeke vnto God is none is so able to helpe vs as he but of this I shall haue particular occasion to speake when I come to this point And pray to the Almighty The fourth reason vvhy vve must seeke Christ alone is because there is none so willing to helpe vs as hee It is a great courage to vs to make sute vvhen we are perswaded of the willignesse of him to whom vve make sute and I praie ye vvho vvas euer more carefull for our saluation and more vvatchfull ouer vs than the Lorde vvho euer put his trust in him and vvas confounded In this respect he is called a Father because as the father tendreth his sonne so the Lorde doth al those that put their trust in him Can there bee anie more willing to helpe vs than Christ vvhose vvhole heade vvas sicke and whose hart was heauy for our sakes yea in whose bodie from the sole of the foote to the crowne of the heade was nothing but woundes and swellings and sores But alas this was nothing to that hee suffered for our sakes He was compassed about with feares and horrours till his sweat was drops of bloud and his bones bruised in the flesh he was whipped and scourged and chastised with sorrowes till he cried out in the bitternes of his soule O Lorde if it bee possible let this cup passe from me The heauy hande of God was so grieuous vpon him that hee bruised his verie bones and rent his raines asunder hee could find no health in his flesh but was wounded yea wounded to the death euen the most bitter death vppon the Crosse. His tender fingers were nailed to the crosse his face was wrinkled with weeping and wailing his sides imbrued and gored
a more perfect copy then heretofore ET VSQVE AD NVBES VERITAS TVA AT LONDON Printed by P. S. for William Leake 1599. PS The contents 1 The sinners conuersion 2 The sinners confession 1 A praier for the Morning 2 A praier to be said at all times 3 Another zealous praier THE SINNERS CONVERSION The Text. Luke 29. verses 1. 2. 3. 4. 5. 1. Now when Iesus entred and passed through Iericho 2. Behold there was a man named Zaccheus which was the chiefe receiuer of the tribute and he was rich 3. And he sought to see Iesus who he should be and could not for the prease because he was of a low stature 4. Wherfore he ran before and climed vp into a wild fig tree that he might see him for he should come that way 5. And when Iesus came to the place he looked vp and sawe him and said vnto him Zaccheus come downe at once for to day I must abide at thine house IN the end of the chapter before going we may see howe Christ healed a man blind in his bodily sight namely Bartimeus whereby he sheweth himselfe to be the Phisition of the bodie Here wee shall see how hee cured one blinde in mind namely Zaccheus whereby the sheweth himselfe to be the Phisition of the soule and therefore the Sauiour of the whole man In speaking of Zaccheus and his conuersion we will obserue foure circumstances First the place where he was called which was Iericho Secondly the person that was called Zaccheus the Publican Thirdly by whom and how he was called by the voice of Christ And lastly the effect and fruit of his calling his good confession The first circumstance First therefore for the place where hee was conuerted it appeareth to bee Iericho a Cittie not farre distant from Ierusalem It was sometime a notable Cittie till it was subuerted and ruinated by the Lordes Champion Iosua It was builded againe in the dayes of Ahab by Hiell the Bethelite and remaineth at this daie with the rest of that holie land vnder the Turkish Empire Vnto this Iericho the Lorde of heauen and earth vouchsafeth to come in the likenesse of a seruant And as Iosua compassed Iericho seuen times minding to destroy it so Christ the true Iosua resorted oftentimes to Iericho minding to saue it But as in the destruction of Iericho Iosua spared none but Rahab the harlot so Iesus in his iourney to Iericho conuerted none but Zaccheus the Publican When Iosua had conquered rased Iericho he sowed salt in it to make it barren and cursed him that should attempt to builde it vp yet in this barren soyle Christ hath his spirituall haruest and in this cursed Citie he hath a holy Temple a blessed building Samaria that wicked Citie affourdeth many that beleeue in Christ. Ioh. 4. 39. And out of Galile from whence they thought no good thing might come Iohn 1. verse 46. Christ called diuers of his Apostles and euen in Iericho this cursed Cittie Christ hath a rich maÌ„ that is to be saued In euery place Christ hath his chosen There is neither Iew nor Gentile Barbarian nor Seythian bond nor free but Christ is all in all to all that call vpon him Rom. 10. 12. The second circumstance Nowe followeth the description of Zaccheus which is most plainly fully set forth vnto vs. The holy Ghost speaking of Zaccheus and his conuersion comes in with an Ecce Behold as if it were a wonder that Zaccheus shoulde bee conuerted Zaccheus was a Gentile a Publican and a rich man and therefore behold a miracle as if in the conuersion of Zaccheus these three should be conuerted at once Zaccheus was a Gentile a meruaile to see a Gentile become a Iewe that is to beleeue in Christ. He was a principall Publican A strange thing to see a chiefe Customer to giue ouer his office and hee was rich also a rare matter to see a rich man to enter into the kingdom of God and therefore beholde a miracle as if at this daie the Turke the Pope and the King of Spaine were at once perswaded to forsake their idolatry and superstition Christ going to Ierusalem conuerteth a Gentile to signifie the calling of the Gentiles he conuerteth a Publican to shew that notorious sinners may hope to be saued if they repent and amend as Zaccheus did He conuerteth a rich man to shewe that all rich men are not excluded from the kingdome of heauen Hee was called Zaccheus before his conuersion but hee was neuer truely called Zaccheus till Christ called him so His name signifying simple pure honest but his life was subtile impure and most detestable Thus many are called by honest names whose deedes bewray their dishonest natures and vices oftentimes are shrowded in the habites of vertue like Esops Asse masking in the Lyons skinne till his long eares detect his follie or like the Crowe that is decked in other plumes till euery bird do plucke his feather Zaccheus by his profession was a Publican and therefore much detested of the Iewes for Publicans were the Romaine Officers appointed to gather and receiue publique custome or tribute of the Iewes who were at that time in subiection vnto the Romaines And amongst these Officers Zaccheus was the chiefe and as it seemeth Ouer-seer of the rest that were in Iericho and therefore in chiefe hatred among the Iewes as one that chiefely fauoured the Romans tyranny and serued to abridge their countrie libertie which ought not to be subiect to any nation Besides he contemned the ceremonies of the Iewes and regarded not their religion nor liued after their lawe and therefore with the rest of the Heathen Publicanes was excommunicate out of their Synagogue Math. 18. Thus was hee hated for his profession because hâ—e was a Publican and for his religion because hee was a Heathen Yet was he beloued for his wealth for rich men haue many friends Prou. 14. 20. And though they do neuer so wickedly yet haue they some to take their parts If they speake neuer so proudely yet are there some to praise their aying Eccle. 13. 23. 24. Zaccheus was a Publican and therefore rich for Publicans must needs be rich and Vsurers will bee wealthie But rich Publicans make poore princes and wealthy Vsurers make many beggers In euery prouince there were manie Publicans and therfore much poore people in euery place for where there be many Caterpillers the fruit is soon consumed and where there bee many extortioners beggers must needs abound By the Lawe of GOD there might be no beggers in Israell but when so many Publicans were suffered to receiue tribute of the Iewes contrary to Gods Lawe no maruaile though so many sate and begged contrary to Gods Lawe Luke 18. Iohn 9. Acts 3. By the Lawe of God There ought to be no beggers among christiaÌ„s Psal. 32. 25. but when so many vsurers are tolerated in a christian Common-wealth contrary to the Lawe of Christ Luke 6 35. no
now begins the conuersion of Zaccheus for now Christ begins to speake vnto him Zaccheus desired onely to see Christ but now Christ calleth him by name and offereth his own selfe vnto him This was more then Zaccheus expected and yet no more than Christ vouchsafeth namelie to giue more than is desired The sicke of the Palsey that asked health obtained also forgiuenesse of sinnes Salomon desired wisedome and the Lord gaue him wisdom abundance of wealth beside Iacob asked but meat clothing and God made him a great rich man And Zaccheus desired onely to haue a sight of Christ and was so happy as to entertaine him into his house Thus the Lorde that is rich in mercy to all that call vpon him vseth oftentimes to giue more then we aske and hee that is alwaies founde of them that seeke him with their whole heart is found also sometime of Gentiles that knewe not God Esay 65. 1. Let vs therefore that were sometime sinners of the Gentiles seek the lord as Zaccheus did while he may be found and call vpon him while he is nigh He will bee founde of them that seeke him hartily and is nigh to all them that call vpon him faithfully Psal. 145. 18. Zaccheus come downe at once Nowe Christ begins to call Zaccheus from the tree to bee conuerted as God called Adam from among the trees of the garden to be cursed Gen. 3. Before Zaccheus was too low and therefore was faine to climbe but now he is too high and therefore he must come downe And we for the most part are either too high or too low too hot or too cold too quicke or too slouthfull in the Lords busines Sometime wee flocke together to heare a Sermon like the people Luke 5. that pressed vpon Christ to heare the worde and anon wee runne to see some pleasant pastime like the Athenians whose eares alwaies itched to heare some newes Who make more shewe of conscience and religion then they that shewe themselues most irreligious and vnconscionable Who seemed more confident and vertuous in Christ his cause then Peter and not long after who more trayterous and faint harted Many can say with Peter that they will not sticke to die before they will deny Christ but when it comes to the trial they are ready to abiure Christ and his religion before they wil hazard either life or liuing He that will come to Christ must come at once without delay for delaies specially in the matter of our saluation are most dangerous and repentance may not bee deferred We must make no tarrying to turne vnto the Lord nor put off from day to day least the wrath of the Lord breakeforth suddainly and we bee destroied in our securitie and perish in the time of vengeance When the Lord is minded to do vs good he wil haue vs come quickly like Ioseph Gen. 45. 9. that in the time offamine woulde haue his father Iacob to come downe quickly vnto him to soiourne in Egypt where there was some plenty of food As the children of this worlde are very nimble to worke wickednesse so the children of light should bee as nimble to follow goodnesse Iudas was nimble to betray Christ Iohn 13. 27. and the bad debtors Luke 16. could sit down quickly to misreckon their creditor so let vs come quicklie to heare of Christ that Christ may accept of vs quicklie let vs be nimble to make our account before that we do not like the foolish builder come short of our reckoning But why must Zaccheus come downe so hastily euen to entertaine Christ into his house For to day saith Christ I must abide with thee This was ioyfull newes to little Zaccheus Not long before hee wanted meanes to see Christ but nowe hee hath opportunitie to entertaine him into his house There was more humanitie in Christ then in Zaccheus for if Christ had not bidden himselfe to dinner he had not been bidden for Zaccheus So if Christ doe not offer himselfe vnto vs in his afflicted members he may goe long enough before we will offer him any entertainement As often as the poore craueth any reliefe at our hands let vs imagine that Christ asketh something of vs but as Zaccheus must entertaine him presently without delay so let vs bee readie to helpe them presentlie because they stand in neede of present helpe And as hee must receiue Christ into his house so we must make account to receiue his needy members into our houses And as the vniust stewarde procureth himselfe friendes with his masters goods so let vs make the poore to be our friends by our beneficence and bounty towardes them that so receiuing them when they haue need into our earthly houses they may receiue vs when we stand in greatest neede into euerlasting habitations They that were inuited to the marriage Matth. 22. refused to come but Christ is cōtent to come to Zaccheus house before he was inuited Wherein also hee sheweth his great humilitie in comming before he was requested as they bewraied their great arrogancy in refusing to come beeing solemnely bidden It was a part of great humilitie that he that was most free from sinne would vouchsafe to come into a sinners house but it was a signe of great humilitie that he would bewray his great necessity and seeke for succour at a sinners hand Alas poore humble Sauiour who though thou be Lorde of heauen earth as thou art the sonne of God yet as thou art the sonne of man hast not whereon to lay thy heade Matth. 8. Howe iustly did thy Prophet Ieremie wonder at thy humble pouertie saying O thou hope of Israel the Sauiour therof in the time of trouble why art thou as a stranger in the land or as one that passeth by to tarrie for a night The sonne of God vouchsafeth to come and that vnrequested to a sinful mans house a speciall fauour but hee disdaineth not to make his necessitie knowne vnto him O strange humility Here therefore appeareth the singular humanity great humilitie of Christ to sinfull men he offereth himselfe to be their guest if hee finde them willing to entertaine him for their guest And Zaccheus no doubt was willing to entertaine him for although Christ heard not the voice yet hee heard the affection of Zaccheus inuiting him to dinner As therefore Zaccheus was willing to receiue Christ into his house so let vs be ready to receiue him into our hearts For as Christ said to Zacheus This day I must abide at thy house so he saith to euery one of vs This day I must abide in your heartes Wherefore as the Prophet Dauid saith Open your gates that the King of glory may come in so I saie vnto you Open your hearts that the word of God may enter in This day the word of God may abide in your hearts for this day the word is preached vnto you and who knoweth whether hee shall liue to heare
Sabboth day With a number more hath God to call to account for euery one must answere for himselfe The fornicator for taking of filthie pleasure O sonne remember thou hast taken thy pleasure take thy punishment The careles Prelate for murthering so many thousand soules The Landlorde for getting money from his poore Tenants by racking of his rentes see the rest all they shall come like a verie sheepe when the Trumpet shal sound and the heauen and earth shâ—l come to iudgement against them when the heauens shall vanish like a scrole and the earth shall consume like fire and all the creatures standing against them The rockes shall cleaue a sunder and the mountaines shake and the foundation of the earth shall tremble and they shall say to the mountaines couer vs fall vpon vs and hide vs from the presence of his anger and wrath whome wee haue not cared for to offend but they shall not be couered hid but then they shall goe the blacke way to the snakes and serpents to bee tormented of deuils for euer O paine vnspeakeable and yet the more I expresse it the more horrible it is when you thinke of a torment passing all tormentes and yet a torment passing all that yet this torment is greater then them and passing them all Imagine you see a sinner going to hell and his somner gape at him his acquaintance looke at him the Angels shoute at him and the Saintes laugh at him and the deuils raile at him and many looke him in the face and they that said they would liue and die with him forsake him and leaue him to pay all the scores Then Iudas woulde restore his bribes Esau would cast vp his pottage Achan woulde cast downe his golde and Gehezi woulde refuse his giftes Nabuchadnezzar would be humbler Balam would be faithfull and the Prodigall sonne would be tame Me thinkes I see Achan running about where shall I hide my golde that I haue stolne that it might not be seene nor stand to appeare for a witnes against me And Iudas running to the high Priests saying hold take againe your money I will none of it I haue betraied the innocent bloud And Esau crying for the blessing when it is too late hauing sold his birthright for a messe of pottage Woe woe woe that euer we were borne O where is that Diues that would beleeue this before hee felt the fire in hell or that woulde beleeue the poorest Lazarus in the worlde to bee better then himselfe before that dreadfull day come when they cannot helpe it if they woulde neuer so faine when repentance is too late Herod shall then wish that he were Iohn Baptist. Pharaoh woulde wishe that hee were Moses and Saul would wish that hee had beene Dauid Nabuchadnezzar that he had beene Daniel Hammon to haue beene Mardocheus Esau would wish to bee Iacob and Balam woulde wish hee might die the death of the righteous then hee will say I will giue more then Ezekias crie more then Esau fast more then Moses pray more then Daniell weepe more then Mary Magdalen suffer more stripes then Paul abide more imprisonment then Michai abide more crueltie then any mortall man woulde doe that it migh bee Ite goe ye cursed might become yee blessed Yea I would giue all the goods in the worlde that I might escape this dreadfull day of wrath and iudgement and that I might not stand amongst the goe O that I might liue a begger al my life and a Leaper O that I might indure all plagues and sores from the top of the head to the sole of the foote sustaine all sicknes and griefes that I might escape this iudgement The guiltie conscience cannot abide this day The sillie sheepe when shee is taken will not bleate but you may carrie her and doe what you will with her and she will bee subiect but the swine if shee be once taken shee will roare and crie and thinkes shee is neuer taken but to bee slaine So of all things the guiltie conscience cannot abide to heare of this day for they knowe that when they heare of it they heare of their owne condemnation I thinke if there were a generall collection made through the whole worlde that there might bee no iudgement day then God woulde bee so rich that all the world would goe a begging and bee as a waste wildernes Then the couetous Iudge woulde bring forth his bribes then the craftie Lawyer woulde fetch out his bagges the Vsurer would giue his gaine and the idle seruant would dig vp his talent againe make a double thereof But al the mony in the world vvil not serue for one sin but the Iudge must answere for his bribes hee that hath money must answere how he came by it iust condemnation must come vpon euery soule of them then shall the sinner bee euer dying and neuer deade like the Salamander that is euer in the fire and neuer consumed But if you come there you may say as the Queene of Saba said of King Salomon I beleeued the report that I heard of thee in mine owne countrie but the one halfe of thy wisedome was not tolde mee If you came there to see what is done you may say Now I beleeue the report that was told me in mine owne countrie concerning this place but the one halfe as now I feele I haue not heard of now chuse you whether you will reioyce or remember whether you wil stande amongst you blessed or amongst you cursed whether you will enter while the gate is open or knocke in vaine when the gate is shut whether you wil seek the Lord whilest he may be found or be found of him when you would not be sought beeing run into the bushes with Adam to hide your selues whether you wil take your heauen now here or your hell then there or through tribulation to enter into the kingdome of God and thus to take your hell now here or your heauen then there in the life to come with the blessed Saints Angels so that heereafter you may lead a new life putting on Iesus Christ and his righteousnesse FINIS THE SINFVLL MANS SEARCH Iob. 8. 5. 6. 7. 5 If thou wilt early seeke vnto God and pray vnto the Almightie 6 If thou be pure and vpright then surely hee will awake vnto thee and make the habitation of thy righteousnesse prosperous 7 And though thy beginning be but small yet thy latter end shall greatly increase IN a sicke and euill affected bodie dearelie beloued wee vsuallie see preparatiues ministred that the maladies maie bee made more fit and pliable to receiue wholsome medicines The like yea and greater regard ought we to haue of our soules which being not crasie onlie or light ly affected with sinne but sicke euen vnto death had neede to be prepared with threats and exhortations comforts and consolatioÌ„s one way or other that they may be made fit not to receiue the preparatiue but the perfection of happie
worship him As for the image we reade that to turne the glorie of the incorruptible God into the similitude of a corruptible creature is idolatrie Well may I then affirme with Moses Cursed be the Image and the Image maker The conclusion therefore of this poynt is this that we seeke the Lord and his strength euermore that wee pray vnto God in humilitie sinceritie and in full assurance of faith continually who without end is to be sought because without end he is to be beloued The third thing contained in our duetie is what effect this seeking and praying ought to worke in vs comprehended in these wordes If thou be pure vpright if the cloudes be ful they will powre forth raine vpon the earth vnpossible it is that a man that seeketh after God and prayeth vnto the Almighty should not bring forth the fruits of a godly life for if the tree be good the fruits cannot be bad if the head of y e water be pure it wil send forth pure waters into the cesterns Wherefore as good motions are stirred vp by praier so must they bee fostred by practise of life according to that of the Apostle Quench not the spirit nor grieue the holy one of God by whom ye are sealed to the day of redemption He quencheth dearly beloued the spirit which being once lightened with the sparkles of faith felte Gods motions in his hart doth neglect to increase the one to a flame the other to good workes in his life but with the dog turneth to his vomit with the Sow that was washed to her wallowing againe in the mire Therefore beloued loue and seeke the Lord pray to the almightie be pure and vpright in conuersation fly from sinne as from a serpent for if thou come neare it will bite thee The teeth thereof are as the teeth of a Lyon to slay the soules of men and all iniquitie is as a two edged sword the woundes that it giues cannot bee healed I dare not stand as I would vpon these pointes fearing tediousnes wherefore let this suffice for the former general part concerning the duty we owe vnto God Now Gods promises for the performance herof yeeld vnto vs most plentiful matter of doctrine cōsolation First of his iustice that as he will suffer no sin vnpunished so he will leaue no good work vnrewarded but giueth to euery seueral actiō his seueral hire iust recompence of reward Shall the howre come in which al that are in their graues shal heare a voice come forth they that haue done vvel to the resurrection of life they that haue done euil to the resurrection of condemnation Shall the Lord search Ierusalem with Lanthornes Shall all foule corners be swept and all pleites and vvrinckles be vnfolded Shall the sea graue death and hell giue vp al that is in them and shal all the deade both great and small stand before God vvhen the bookes are opened and shall euery man haue praise of God according vnto his deseruing Shall vvee then discerne betweene the vessels of honour and of vvrath betweene sheepe and gotes the iust and vniust Finally shall there be an infallible generall and incorrupt iudgement wherein the booke of all our offences shall be laide wide open Now God bee mercifull vnto vs be fauorable O Lord bee fauorable But to proceede it is thy nature O Lorde to gather vp the wheate and burne the tares to cut down all fruitles trees cast them into the fire yea into a fierie furnace that neuer shall be quenched into an vtter darknes where is weeping wailing and gnashing of teeth then be fauorable O Lord be fauorable Doth not the Lord spare Dauid a king and a Prophet for murther doth he not spare the Sichemites for adulterie nor Absalom for treason nor Saul for tyrannie nor Eli for negligence nor Achab Ieroboam nor Iezabell for crueltie nor Herod Nabuchadnezzar Lucifer for pride nor Pharaoh for incredulitie then be fauorable O Lord be fauorable to vs in whom almost euery one of these sins doe dwell and remaine Did the Lorde for corruption ouerflow the world with water did hee burne Sodome for her villanie did he cast Adam and Eue out of Paradise for eating of the forbidden fruite did hee stone a poore wretch to death for gathering chips on the Sabboth day then be fauorable O Lorde be fauorable vnto vs. But dooth not the Lord spare the Cedar tree for his height nor the Oke for his strength nor the Poplar for his smoothnesse nor the Lawrel for his greennes No verely from the Cedar that is in Lybanon euen to y e hysop that groweth out of the wall yea euery one that bringeth not forth good fruite is hewne downe and cast into the fire it is a righteous thing with God to render vengeance to those that disobey him and to destroy such as haue forsaken the law by euerlasting perdition Behold the Lord shal come in the great and latter day of iudgement when none shall escape his iudgment seat with cloudes shall he come and euery eie shall see him euen they which pierced him thorow shall also waile before him being sūmoned al to appeare most fearfully before his imperial throne of maiesty thē be fauorable O Lord be fauorable A las with what eies shall we miserable sinners behold him so gloriously sitting in his roiall kingdome with all his mightie and holy angels and whole number of saints sounding with the voice of the archangell and trumpet of God causing the heauens to passe away with a noise and the elements to melt like waxe the earth to burne with the works thereof yea with what eies shall wee behold him when we see the Sun darkned the Moone eclipsed and the stars fall down from heauen But alas when he taketh the furbished blade into his hand when he is ready to throw the fiery thunderbolts of his wrath when hee summoneth before him the worme that neuer dieth the fire that neuer shall bee quenched to reuenge vppon the wicked into what a plight are they then driuen then leaue they off be fauorable O Lorde be fauorable and say to the hils O ye mountains come and couer vs O yee waters come and ouerwhelme vs wo wo wo how great is this darkenes The godly on the other side are bathed in such streames of blisse and aduanced to such happines as neither tongue can vtter nor heart conceiue The second thing wee haue to note in his promises is his mercy which exceedeth al his workes For God though hee haue giuē a curse of the law against sinners yet seeing Christ for the penitent hath borne the curse whereby his iustice is not impaired he is content to accept our weaknesse as our strength to recompence our imperfection with rewarde of greatest perfection and that which we can performe but in small part hee is content to accept as whole not for any
of their blessing Nowe wee will speake of the Father and after of his children Then saith Moses Noah began to bee a husbandman This is the first name which is giuen to Noah after the floud hee is called an husbandman and the first worke which is mentioned was the planting of a vineyard one would thinke vvhen all men were drowned vvith the floud and none left aliue to possesse the earth but Noah and his sonnes that hee should haue founde himselfe something else to doe then to plant vineyardes and that the holie Ghost shoulde haue intituled him King of the worlde and not an husbandman of the earth seeing there bee no such men as Noah was vvhich hath more in his hand then anie King hath in the world or shall haue to the worlds ende but hereby the holy Ghost would shewe that God doth not respect kings for their titles nor men for their riches as we do therfore he nameth Noah after the worke which he did not after the possessions which he had an husbandman It seemeth that there was great diuersitie betweene this age and ours For if wee should see now a king go to plough a nobleman to driue the teame a gentleman keepe sheepe hee should bee scorned for his labour more then Noah was for his drunkennesse yet when wee reade howe this Monarch of the world thought no scorne to plaie the husbandman we consider not his princely calling nor his ancient yeeres nor his large possessions to commende his industrie or modestie or lowlie minde therein Which may teach vs humilitie though wee learne to disdaine husbandry Of whom will we learne to bee humble if Kinges giue examples and the sonne of God humbleth himselfe from heauen to earth and yet wee contemne the example of the Kinges of the earth and the example of the king of heauen The time was when Adam digged and delued when Dauid kept sheepe and all the house of Iacob were called men occupied about cattell but as they for this were abhominable to the Egyptians as Moses saith in the same verse so they which doe like them are abhorred of their brethren and they which liue by them scorne them for their worke which would bee chastned themselues because they worke not There was no arte nor science which was so much set by in former times and is now profitable to the Common-wealth bringing lesse profit vnto her selfe that may so iustlie complaine of her fall without cause and her despite from them which liue by her as this painefull science of husbandrie that it is maruell that any man will take paine for the rest to be contemned for his labour and be a scorne for the rest which might hunger and starue if he did not labour for them more then they doe themselues No maruell then though many in the poore Countries murmure and complaine that other cannot liue by them and they cannot liue themselues but it is maruell if their complaint do not grow in time to rebellion and pull others as lowe as themselues for why should the greatest paine yeelde the lesse profit yet this is their case for if you marke you shall see that the husbandman doeth bate the price of his fruites so soone as the dearth is past though hee raiseth it a little while the dearth lasteth but they which raise the price of their wares with him seldome fall againe but make men pay as deare when the dearth is past as if it were a dearth still Thus a plentiful yeere doth damage him and a harde yeere doth vantage them So this painful man is faine to liue poorely fare meanly go barely house homely rise early labor daily sel cheap and buy deere that I may truely say that no man deserueth his liuing better no man fulfilleth the lawe neerer that is thou shalt get thy liuing in the sweate of thy browes then this poore sonne of Adam which pickes his crums out of the earth Therefore hee should not be mocked for his labour which hath vexation enough though all men speake well of him and in my opinion if any deserue to be loued for his innocency or for his trueth or his paine or the good which hee brings to the Common-wealth this Realme is not so much beholding to any sort of men but those that feede the soule as those which feede the body that is those that labor the earth yet you see how they liue like drudges as though they were your seruants to prouide foode for you and after to bring it to your doores as the beastes serue them so they serue you as though you were another kind of men I can not thinke vpon their miserie but my thoughts tell me that it is a great part of our vnthankfulnesse that wee neuer consider what an easie life and liuing God hath giuen vnto vs in respect of them If the Apostles rule were kept they which doe not worke should not eate but nowe they which doe not worke eate most and the husbandmen which worke eate not but are like Bees which prepare foode for other and pinch themselues Let vs consider this for they had not one law and wee another but the same cursse which was denounced vppon Adam was denounced vpon all his children that euerie man should get his liuing in the sweate of his browes Although I know there be diuers workes and diuers gifts and diuers callings to work in yet alwaies prouided they which do not worke should not eat for in the sweat of thy browes that is in labour and trauell thou king and thou Iudge and thouprelate and thoulandlorde and thou gentleman shalt get thy liuing as Adāthy father did or else thou doest auoide the cursse and a greater curse shall followe that is they which wil not sweat in earth shal sweat in hell Adam had foode aswell as thou and so had Noah and more then thou vnlesse thou hadst all for they had all and yet they might not be idle because their handes were not giuen them for nothing some worke with their pen some with their tongues some vvith their fingers as nature hath made nothing idle so God woulde haue no man idle but that he vvhich is a Magistrate should do the vvork of a Magistrate he which is a iudge should do the vvork of a iudge he vvhich is a captaine should do the work of a captaine he vvhich is a minister should doe the vvorke of a minister as vvhen Noah vvas called an husbaudman hee did the vvorke of an husbandman This contempt of the countrey doeth threaten danger to the land as much as anything else in our daies vnlesse their burden bee eased and their estimation qualified in some part to their paynes Thinking that you haue not heard of his the ame before seeing the vvordes of my Text did lie for it thus much I haue spoken to put you in mind how easily you liue in respect of them and to certifie our minds towards our poore brethren which indeed
it the next Sabboth To day therefore if ye will heare his voice haraen not your hearts as did the Israelites least if you harden your heartes his voice be heard no more amongst you This day you may gather this heauenly Manna as the Israelites might gather their Manna sixe daies together but tomorrow perhaps and sixe daies after you may not gather it as on the seuenth day Manna might not be found The Lord graunt that you may gather sufficient food for the sustentatioÌ„ of your soules that as Elias the prophet iournied in the strength of the meate that the Angell brought him euen vnto Horeb the mount of God so you in the strength of this spiritual meate which heere I bring you may bee able to passe through the dangerous waies of this troublesome worlde vnto Gods holy Mountaine the hauen of all happines whither he bring vs that hath deerly bought vs with his pretious bloud euen Christ Iesus the righteous to whome with the Father and the holy Ghost three persons and one God be giuen all glory and maiestie world without end Amen FINIS THE SINNERS CONFESSION The Text. Luke chap. 19. verses 6. 7. 8. 9. 6 Then he came down hastily and receiued him ioyfully 7 And when all they saw it they murmured saying that he was gone into lodge with a sinful man 8 And Zaccheus stood forth and sayde vnto the Lorde Beholde Lord the halfe of my goods I giue to the poore and if I haue taken from any man by forged cauillation I restore him foure fold 9 Then Iesus sayd vnto him This day is saluation come vnto this house forasmuch as hee is also become the sonne of Abraham YOu heard the last Sabboth how Zacheus the Publican was called to be a christiaÌ„ now you shall heare the fruit of his conuersion No sooner had Christ called him from the tree but that he came downe hastilie and receiued him ioyfullie This was the fruit which it had in the heart of Zaccheus namely obedience to the voice of Christ a fruite more pretious and acceptable vnto God than the most pleasant fruits which Eden yeelded and a sacrifice more sweet and acceptable vnto him than all the sacrifices which the Law required This is the sacrifice wherewith the Lord is pleased euen when his voice is obeyed 1. Sam. 15. 22. The voice of the Lord is a glorious voice and mighty in operation diuiding the flames of fire and shaking the Cedar trees So the voyce of Christ is a glorious voyce his voyce is mightie in operation diuiding the soule and the spirit and shaking Zaccheus from the wilde figge tree whereinto hee had climed The same God to whose commaund the windes the sea the diuels and death it selfe obey here commaundeth Zaccheus to come downe at once and he commeth downe hastilie to receiue him into his house and he receiueth him ioifully As Zaccheus could not come at Christ till he was called so no man can come to Christ except the Father drawe him and as Zaccheus could not chuse but come when he was called by the voice of Christ so when any man is called effectually by the preaching of the Gospell hee cannot chuse but come to Christ for where there is an effectuall calling there is grace giuen also to obey the same Ro. 8. 30. The Lord is faine somtime to cal vs often because we know not the voyce of him that calleth vs as hee called Samuel three times before hee answered because at that time Samuel knew not the Lord 1. Sam. 3. 7. But as soone as he vnderstood that it was the Lord that spake vnto him he replied presently Speake on Lorde for thy seruant heareth So when the Lord calleth any man effectually by the preaching of his worde all the partes and powers of his bodie doe yeeld their obedience the eare listneth the tongue confesseth the heart beleeueth the head deuiseth the hand performeth the foote runneth the eye directeth and all concurre to do thy will O God Psal. 40. 7. Such and so effectuall is the voice of Christ in the heartes of his chosen that it maketh Saul of a bloudy persecutor to become Paul a painefull preacher it causeth Peter of a silly Fisher-man to become a catcher of men and Zaccheus here of a vile publican to become a zealous christian And such also is the nature of the word preached wheresoeuer it pleaseth the Lord to giue successe and increase thereto that it is able to transforme the mindes of men to beget faith in the hearts of Infidels and in a word to saue such as are ordained to eternall life Acts 13. This is the powre of the word of God euen to cause a consenting to the truth thereof and this is the propertie of the children of God to yeeld all obedience to the word of God Assoone as Christ calleth Zaccheus he comes down presentlie like the light in the creatition that was made as soone as God said Let there be light Here therefore of Zaccheus that obeied the voice of Christ let vs learne obedience to the voice of Christ for as Christ biddeth Zaccheus to come down because he was too high so he saith to euery one of vs come downe because wee are too high minded But with vs the voyce of Christ is not soe effectuall as it was with Zaccheus for hee was content to come downe at the first bidding but wee must be often bidden to beware of pride and ambition and yet wee will still bee climing There are fewe so high that are content with their calling but as Haman was alwaies aspiring till he came to the gallowes so many amongst vs are alwayes climing till they catch a fall Againe as Christ sayd to Zaccheus To day I must abide at thy house so Christ saith to vs. To daye my poore afflicted members should receiue some succour at your handes But as the Priest the Leuite Luke 10. passed by the wounded man leauing him halfe dead so we for the most part passe by our needy brethren leauing them vnreleeued Thus are we euery â—â—y disobedient to the voice of Christ. He teacheth vs to be humble as he himselfe is Matth. 11. 29. and wee waxe proude and insolent as Sathan is Hee willeth vs to bee mercifull as our heauenly father is Luke 6. 36. and wee are cruel and vnmercifull as the rich glutton was Luke 16. This is the cause why the earth deceiueth and rendreth not her fruit Esai 24. 5. This is the cause why the sword deuoureth abroad and the pestilence destroyeth at home Deut. 28. 15 Leuit 26. 24. 25. and in a word this is the cause of all the mischiefes and calamities that are threatned euen because we are obstinate and rebellious against the Lorde we are vndutifull and disobedient to the voyce of Christ that calleth vs so louingly to come vnto him Matth. 11. 28. Zaccheus was called but once and he commeth quickly but we are
faithfull Father Abraham beleeued before hee was circumcised so Zaccheus belieued before he was circumcised As Abraham left his countrey and all that he had when God called him so Zaccheus left his office and the most part of his riches when he was called by the sonne of God and as Abraham desirêd to see the day of Christ and saw it and reioyced so Zaccheus desired to see Christ and he sawe him and reioyced Now is Zaccheus a Gentile become the child of Abraham and not only he but his whole house also is become the house of Abraham for when Zaccheus is conuerted his whole house is conuerted As the master is such are the seruauntes if he bee godly and religious they prooue godly and religious if he bee an Atheist they prooue Atheists likewise Therefore keepe no companie with the wicked for it is most pernitious but associate thy selfe with those that feare the Lorde that thou also mayest learne to feare the Lord who for his mercie graunt that we may with Zaccheus be desirous to see Christ ioyfull to receiue Christ liberall to releeue the members of Christ and readie to make a mends when we haue wronged anie of our brethren that so with Zaccheus we may be heites of saluation and the true sonnes of Abraham to raigne with Christ in heauen for euer by the meanes and merites of him that dyed and rose againe for vs. To whom with the Father and the holy Ghost be all glory Amen FINIS A praier for the Morning O Lord prepare our hearts to pray O Lord GOD our heauenly Father wee thy poore and wretched creatures giue thee most humble and heartie thankes for our quiet and safe sleepe and for raising vs vp from the same Wee beseech thee for Iesus Christs sake to prosper vs this day in our labour and trauell that it may bee to the discharging of our duety in our vocations principally to thy glory nexte to the profit of this Church and common-weale and last of all to the benefite and content of our masters Grant deare father that we may cheerfully and conscionably do our businesse and labours not as men-pleasers but as seruing thee our God knowing thee to bee the chiefe master of vs and that thou seest and beholdest vs with thy fatherly eies who hast promised rewarde to them that faithfullie and truly walke in their vocation and threatned euerlasting death and damnation to them that deceitfully and wickedly do their works and labours We beseech thee O heauenly father to giue vs the strength of thy spirit that godlie and gladlie we may ouercome our labours and that the tediousnesse of their irksome labour which thou for our sinnes hast powred vpon all mankind may seeme to vs more delectable and sweet Fulfill nowe O Lord these our requests for thy sonne our Sauiours sake in whose name we pray as hee himselfe hath taught vs. Our father c. A godly praier to be said at all times BEcause I haue sinned O Lord and done wickedly in thy sight and prouoked thee to anger by my abhominable wickednesse making my body which thou hast ordained as a vessel for thine honor an instrument to most detestable filthines O Lord be mercifull vnto me and pardon me this great wickednesse looke not vpon me good Father with the eyes of iustice neither doe thou drawe against mee the sword of iudgement for then howe shall I that am but dust stand in thy presence when thy wrathful indignation commeth forth as a whirle wind and thy heauy displeasure as a mighty tempest seeing the earth trembleth the depths are discouered and the very heauens are shaken when thou art angrie Exercise not therefore thy fury against me that am but chaffe before the winde and as stubble against a flaming fire though I haue sinned grieuously in thy sight preferring my wicked desire before thy holy commandement esteeming the pleasure of a moment before eternal euerlasting ioyes nay which is worse making more account of vilenes and vanity and extreame folly and madnes then of the glory and maiesty of the most excellent wonderfull and blessed God nothing dreading his displeasure whose wrath maketh the diuels to quake burneth vnquenchable vnto the bottomles pit of hel whose might is so great that by the breath of his nosthrils he can in the twinkling of an eye destroy a thousand worlds yet am I bold prostrating my selfe before the throne of thy maiestie heartily to beseech and humbly to intreate thee that thou wilt not deale with mee according to my merites for I haue deserued y t thoushouldest raine down fire brimstone from out of heauen vpon me to deuoure me or to open the earth vnder me to swallow me vp quicke vnto hell but thou art gratious and ful of compassion and rich in mercies therefore do men put their trust vnder the shadow of thy wings I haue none in heauen to flie vnto but thee nor in earth of whom I may receiue any comfort but at thy fauorable hands which are stretched out day and night to receiue all that by earnest repentance turne to thee being ready to ease all those that are ladē with the burthen of their sin and to refresh their distressed consciēces In the multitude of thy mercies I approach vnto thee O Lord desiring thee to looke down from the height of thy sanctuary vpon me poore and wretched sinner and to wipe away mine offences to blot out my misdeeds especiallie this my vngratious vncleane and vngodly act that it may not come vp in remembrance with thee nor bee imputed to me for euer for thy sonnes sake O Lord in whome thou art well pleased in whome thou wast fullie satisfied vpon the crosse for my sinnes grant me free pardon and remission of that I haue so foolishly by my exceeding frailetie committed against thee in this shamefull deede But O thou my vncleane and vnthankefull soule my vngodly and rebellious heart what did I sinful wretch execrable caitife so blindly and desperately attempt Howe art thou become quite senselesse that thou wast so ready to anger thy most louing God and to prouoke thy most mightie Iudge that thou mightest satisfie thy filthie flesh suborned both by thine Gods most malitious aduersarie to grieue and vexe the spirit of the Lorde and to damne thy selfe for euer Hath not God of his singular fauour made the heauens of olde and placed the Sun and Moone in thē two glorious lights with innumerable starres a wonderfull workmanship for thy vse and benefit Hath he not lifted vp the cloudes by his strong arme and heaped treasures of raine haile and snowe to doe thee seruice Hath he not in the midst of the world laide the foundations of the earth that thou mightest haue a stable habitation and mightest from thence beholde euerie waie thou lookest the walles of his beautifull place Hath hee not gathered the waters into one place and made the drie land appeare and drawne forth
by his power a pure substance of ayre between heauen and earth that fishes might multiplie in the seas foules in great abundance flie in the open face of the firmament tender plants hearbes flowers and trees in al variety grow and fructifie vpon the ground yea creeping things cattell and beastes increase in infinite number in pastures fields gardens orchards and groues all these to do thee pleasure Hath he not further giuen thee springs and riuers gold and siluer pearles and iewels euen plentie of streames stones and mettall to furnish thee with whatsoeuer for profit thou needest or for pleasure desirest Hath he not made thee Lord and ruler ouer al his creatures euen ouer the huge Elephants the Whale the strong Lyon and Vnicorne and horse of warre ouer the sauage Tigers Beares Wolues ouer the mighty Eagle Griffin Vultur Ostrich and Hawke Art thou not clad and defended fed and inriched cheared and renowned by these his creatures and that all the partes of thy body and sences of thy minde might bee partakers of his goodnesse and with his sweetnes refreshed comforted and delighted in great measure yea aboue all this hath hee not breathed into thy body an immortall soule that thou mightest remaine with him in glorie for euer Did hee not at the first frame thee like vnto himselfe that he might therefore loue thee as his sonne Did he not cast into thy spirit the beames of his wisedome that thou through thy vnderstanding mightest beholde him and his glorie and stirred vp sparkes of goodnesse in thy heart that thou mightest by thy affection imbrace him and his bountie and bee made perfectly blessed by his infinite happinesse who when Adam thy vngratefull father by distrusting him that had faithfully promised was throughlie able to fulfill his will and resolutely determined exceedingly to aduance him hauing giuen him this whole worlde in testimony thereof by discontenting his minde with the excellent estate hee was placed in of vnspeakeable loue vnlesse hee might bee as good as God himselfe proudlie desiring to make dust the fellowe of him who was from euerlasting infinitly full of wisedome power grace and maiestie and had done al this at the perswasion of the most traiterous rebell of his right gratious king and spitefull enemie of his most bountifull master euen then when this most villanous conspiring with Gods notorious aduersarie had deserued immortall hatred against him and all that pertained vnto him yea thee as yet vnborne but contained in him whose whole masse by his impious disobedience became by iust iudgement a temple of cursed estate for euer and for euer thou also thy selfe bringing foorth fruite of contempt of his lawe who is most holy merciful and mighty yet euen then I say of vnspeakeable pittie and compassion intended nay promised nay laboured to deliuer him and thee from that dreadfull vengeance which ye had purchased by your owne wicked and vngracious demerits and to reconcile you base abiects and vile castawaies and yet stubborne and spitefull haters of the great God Iehoua who when there was no meanes to be found in heauen nor seas nor in the earth nor vnder the earth but that hee should damne his onely begotten Sonne the very brightnes of his glory who neuer offended him but was an eternall delight vnto his soule and reioycing vnto his spirit that thou mightest be saued a grosse lumpe of slime and clay still vexing him by thy wickednes yet deliuered his sonne into the full power of Sathan to put him to a most shamefull death by the handes of most detestable persons and did cast him farre away out of his fauour and threw him downe into the bottomlesse pit of his vnsupportable wrath indignation that thou mightst bee placed betweene his owne armes in the kingdome of heauen in all royalty and glory as his deere and entirely beloued sonne Why therefore wast thou O my vnholy and vnthankful nature so ready and prone so violent and headlong to commit thinges lightly displeasant in his sight who in a manner and as far as it was possible slewe himselfe for thy safetie when he had no creature so disobedient vnto him as thee O thou my inwarde soule and spirit of my minde awake and stand vp to defend thy self for thou art besieged with mightie enemies the prince of darkenes the rulers of the ayre the spirituall craftines and policies of hell why arisest thou not thou sluggard thy foes in great number are prepared with many ambushments hauing a huge armie all maliciouslie bent with venemous darts to pearce thorow thy heart they are entred thy holde at all fiue gates of thy outwarde sences yea they haue broken downe thy inwarde doores and haue left thee but one window towardes heauen to escape by euen thy praiers whereto the spirit of God waiteth thy speedy comming make hast O thou heauie with sleepe or thou art taken by thy cruell enemies whose handes are of yron and their teeth of steele to grind thy very bones to powder hearken no longer to that stinking harlot thy wicked appetite which lying in thy bosome desireth nothing but thy vtter destruction she perswadeth thee that thou art in no present danger that she may reioice at thy miserable ende It may be thou art fed to the slaughter that though thou go on a little way in thy pleasant path thou maiest returne backe when thou wilt and thy little wandering will not greatly be regarded O thou vnwise and sottish of heart when wilt thou vnderstand Hath the sonne of God indured such paine for the smallest of thy sinnes and makest thou so light account of so grieuous crimes Doth the lawe thunder curses and plagues and euerlasting tormentes against thy least inordinate motions and didst thou not dreade to performe so shamelesse a practise Knowest thou not that the eyes of God and his Angels behold thee doing that thou wouldest be ashamed to do in the presence of vngodly men or vncleane beastes or doest thou not consider howe thou didst grieue the spirit of God who hath vouchsafed of his infinite mercie to dwell in thy bodie to this ende chiefelie that hee might mortifie thy carnall lusts Why didst thou then defile his temple which he hath sanctified to be an house for himselfe to dwel in take heed thou driue not out so worthy and noble a ghest by such swinish and fleshly behauiour who if he once depart then shalt thou be an hold for diuels and legions of damned spirits that they may stuffe thee full of all manner of iniquitie and then at length become pitch and brimstone to maintaine the fire of Gods scorching wrath in thy sinewes spirits and inwarde bowels drinking out in full measure the dregs of the wyne of his rage and fury and canst thou be so blind and rechlesse that for the vaine pleasure of sinne for a little while thou wilt constrayne God to torment thee euerlastingly who it may bee euen at this instant if thou wilt still trie his