guest When they could not accuse Christ for sinne they accuse him for companying with sinners for they must still be accusing some or other for one thing or other like their father the deuill that both by name Reuel 1 2. 10. and by nature Iob. 16. 7. is a continuall accuser of the brethren It had beene the duetie of the Pharisies to haue receiued Christ and made much of him as Zaccheus did but they are so farre off from entertaining him themselues that it grieueth them to see Zaccheus giue him entertainment And surely such is the peruerse nature of the wicked that they will neither receiue the grace of GOD when it is offered them nor willingly suffer any other to imbrace the same like the wicked Iewes Acts. 13. 50. that would neither beleeue the doctrine which Paul preached nor coulde abide that the Gentiles should bee brought to the faith of Christ The high priests thought themselues too high to haue poore humble Christ amongst them the Scribes and the Pharisies in their owne conceit were too good too wise and too holie to receiue him into their company and not content to sequester and estraunge themselues from Christ they disdayned also that he should be conuersant with Publicans and sinners as though he were not worthie to bee conuersant amongst men If it were the office of Christ to conuert sinners why should the Pharisies be offended at him if he were sometimes conuersant with sinners to worke their conuersion If Christ were a Phisition to cure the sicknesse of the soule that is to saue the people from their sinnes why should the Pharisies murmure at him for keeping of companie with Zaccheus that was sicke in soule for as it is expedient for the Phisition to visite his patients for their better recouerye so it was conuenient Christ should visite sinners for their speedier conuersion But as the Phisition that resorteth to sick persons is not straight way infected so the soules Phisition that conuerseth with sinners is not thereby polluted And therefore as Christ performed his office though the Pharisies murmured so let the ministers of God learne by his example to performe their dueties though the wicked be offended It was the office of Christ to call sinners to repentance yea he came to call Pharisie sinners aswell as Publican sinners if the Pharisies woulde haue confessed themselues to bee sinners as the Publicans did but because they stoode so much vpon their owne righteousnesse and despised others therefore Christ denounceth so many woes against them and preferreth the penitent Publican that trusted in the Lordes mercie before the proud Pharisie that trusted in his owne merites Though Paule was a Pharisie and the sonne of a Pharisie yet he shameth not to confesse himselfe one of the chiefe sinners which Christ came to saue Soe if the Pharisies that murmured at Zaccheus would haue bin saued they should haue confessed themselues chiefe sinners as Paul did They should not haue accused Christ for keeping company with sinners but they shoulde haue accused themselues for not keeping company with Christ. The iust man saith Salomon Prouer. 18. is the first accuser of himselfe but the Pharisies are so farre from accusing of themselues that they begin to accuse Zaccheus and Christ together Thus the Pharisies of our time that make religion a cloake to couer their corrupt dealing haue this propertie to thinke other men to bee hainous sinners and themselues only to be righteous in so much as they will not sticke to speake like that proud people that was wont to saye Depart from me for I am holier then thou like that presumptuous Pharisic Luk. 18. I thank God I am not as others are extortioners vsurers adulterers drūkards or such like I sanctifie the Sabboth which other mē prophane I frequēt sermōs which they neglect I reuerence the name of God which they blaspheme I pay tith which others with-hold and fast oftentimes which they do seldom or neuer These were the speeches of the Pharisies that liued in the time of Christ whom he so often calleth hypocrites and these are the speeches of the hypocrites of our age that seeme to liue after the straightest sect of our religion Acts. 26. They wash the outside of the cup and of the platter that is they iustifie themselues and seeme maruailous holy in the sight of mē which can discern by the outward appearance onely but vnto God that seeth and searcheth the secrets of the harts reines they appeare like painted tombes ful of dead mens bones and al filthines that is they haue their inward parts full of rauening and all kind of wickednes Wherefore as Christ said to his Disciples Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies you cannot enter into the kingdome of heauen so I say vnto you that except your righteousnes exceed the righteousnesse of these pharisaicall hypocrites ye cānot be saued These holy Pharisies did vse to cal the Publicās not vsurers nor extortioners as they themselues were but by the general name of sinners as though they thēselues were free from sinne Thus the papists at this day doe vse to call the most sincere professors of the gospel not Lutherans Caluinists Zuinglians or protestants as they were wont to call them but now they tearme vs heretickes a name more odious then any other whereas in the meane season they themselues are of all others the greatest heretickes So the Atheists of our time when they cannot accuse the godly that are amongst vs of vsury or briberie or extortion or drunkennesse or any such notorious sinne they call them hypocrites which is the summe of all when as in very truth they themselues doe best deserue that name but it makes no matter what they call vs neither are we to be mooued at their despiteful speeches for as the bitter taunts of these murmuring Pharisies could not hinder Zaccheus in his conuersion so the slanders of these godlesse men must not discourage the seruants of God from their good profession The Pharisies did Zaccheus great wrong for calling him sinner when he had repented of his sinne and the Atheists at this day do greatly wrong the true professors in calling them hypocrites which haue truely repented of their former sinnes and endeuour by all good meanes to lead a godly life Therefore as Zaccheus preferred his soules health before al their murmuring so it behooueth vs to looke to our soules saluation notwithstanding all the reproches and slaunders that are deuised against vs. And as the Pharisies might call Zaccheus sinner but coulde not hinder his conuersion so the malitious worldlings may take away our goods our good names yea and our liues also but cannot depriue vs of our saluation Wherefore as our Sauiour said to his Apostles Feare not thē that can kill the bodie and then can do no more so I say vnto you Feare not the frownes of the wicked for they are
stoode vpon the shore it was no time for Peter to play the Fisher-man But when Christ had left speaking and commaunded him to lanch into the deepe then it was time for Peter to let downe the net There is a time wherein we ought to labour in our vocation and a time wherein we ought to heare the word and as we may not vtterly neglect our lawfull callinges to follow Sermons so must we not bestowe the Sabboth which is consecrated to the seruice of God in following the workes of our vocation All thinges haue their appointed time saith the wise man Eccle. 3. and euerie thing is seemely in his conuenient season but when thinges are done preposterously and out of order there followeth confusion Although Martha did not heare Christ yet did she labour for Christ many in our daies will neither labour for Christ nor heare of Christ but as the Israelites were wearie of their iourney in the wildernes and lothed that heauenly Manna so these men are wearie of euerie godly exercise and are soone cloyed with the word of God The fiue foolish Virgins wasted their oyle to no purpose and while they went to buy were excluded the marriage and these foolish men spende this time of grace vaynely and wantonly as though after this life there were no time of iustice and vengeance to be feared The daye serueth for their pride or profite the night is spent in sporte and pleasure and no time is left to heare the worde When wee are praying they are playing when we are preaching they are eating and drinking like the olde worlde that ate and dranke that married wiues and gaue in marriage while Noah was preparing the Arke for the sauing of his householde And as Baals priestes wounded themselues to serue their idol so these men take dangerous courses and strangely trouble themselues to serue the diuell Now Martha findeth her selfe agrieued and begins to enuie her sisters exercise as Iosephs brethren enuied him for his dreames and the sonnes of Ishai that disdayned their brother Dauid for his forwardnesse in the combate with Goliah These two sisters that in other thinges agreed so well together in this doe differ so much that Christ must haue the hearing of the matter and decide the controuersie Martha playeth the plaintife and accuseth her sister Mary the defendant answereth by her aduocate and Christ himselfe that tooke vpon him the office of an Aduocate is become the Iudge and giueth sentence on Maries side Martha complaineth of her sisters slouthfulnesse and seemeth after a sort to blame our Sauiour for winking at it requiring him to see the matter redressed speedilie But Christ first reprooueth Marthaes curiositie and then excuseth yea and commendeth Maries care In Martha it appeareth how willing wee are to please our selues in our owne conceites and how readie to conceiue amisse of others doings yea sometimes to preferre our owne defects before the perfections of other men If Dauid chasten his soule with fasting it shall bee turned to his reproofe If he put on sackcloth to testifie his contrition they iest at him and the drunkardes make songes of him If Iohn Baptist be temperate in his apparrell and diet they will say he hath a diuell If Paule answere discretlie for himselfe he shall be charged to be madde with ouermuch learning yea if our Sauiour Christ himself frequent the cōpanie of sinners to reclaime them from sinne they will not sticke to call him a friend and companion of Publicans and sinners Amongst vs if there be any that bee more forward in religion than the rest and more diligent to heare the word as Marie was there shall not want some or other to censure them at their pleasure yea to find fault to condemne thē for so doing yet are not the godly to be discouraged herewith or to desist from their godlie exercises for as the Lorde answered for Marie when she helde her peace so the Lorde will defend their cause and take their parte against their aduersaries The Lord cannot abide to heare his seruants ill spoken of but is alwayes ready to maintayne their right and to answere for them He will not suffer Lab an to speake an ill word to his seruant Iacob And if Aaron Miriam murmure against Moses the Lord will punish it with leprosie What a comfortable thing is this to the gadly that y e king of kinges will take their partes and will not suffer them to sustaine any wrong He is a most sure and trustie friend that wil not abide his friends to be backbited or ill spoken of but either he vvil answere in their defence or he vvill finde some meanes to stop their mouthes and restraine the slanderous tongues of their enemies as somtime he stopt Balaams passage when he went to curse his people caused the dumbe beast to speake and to reproue the madnes of the Prophet rather then he vvould haue his people to be cursed The repetition of Marthaes name argueth the vehemencie and earnestnesse of this admonition The Lord is faine to be very earnest and importunate vvith vs before hee can reclaime vs. So when God spake vnto Abraham hee called him twise by name Christ called Peter thrice by name Iohn 21. to cause him make his three-folde confession to make amendes for his three-folde deniall And when the Lord spake vnto Samuell he called him 4. seuerall times by name before hee answered for such is the great mercie of God that he is content to admonish vs often of our duty such is the dulnes peruersenes of our crooked nature that we cannot be gained by the first admonition but the Lord must cal vs oftē earnestly before we wil hearkē vnto him There are two thinges in this speach of Christ to be obserued The first is his modest reprehension of Marthaes immoderate care the other is his friendly defence of Maries choise Though Martha was verie careful to entertain Christ in the best manner yet if hee perceiue any thing in her worthie of reprehension hee will not sticke to tell her of it hee will not soothe her in her saying nor smooth her in her owne conceit for al the trouble and cost that shee bestowes vppon him If we be often inuited to some mans table and kindlie entertained it would be vnkindly taken if wee should finde fault with any disorder but for as much as all Christ his actions are the instructions of Christians therefore euery Christian but especially preachers whom it more specially concerneth must learne by this example how to behaue themselues when they are inuited to great feastes namelie to speak their conscience freely when they see a fault The best requitall that wee can make for our good cheare is to giue good counsell and wholesome admonition to them that inuite vs. When Christ dined with the Pharisie Luke 11. and was misliked for not washing before dinner he tooke
little wit For when hee could not come to the sight of Christ for the multitude hee had the wit to run before and to clime vp into a tree to obtaine his purpose And for the most part it falleth out that men of lowe stature are men of high conceite and the shortest bodies haue the sharpest wits God so prouiding that the defects of their bodies might be supplied with the giftes of their mind Now Zaccheus that before was loth to moue his foote from the custome-house for losing his profite beginnes to runne after Christ for feare of a greater losse like Elisa that left his plowing and ranne after Elias to follow his new vocation But Zaccheus dooth not onely runne but also climbe vp into a tree to see Christ A strange thing that Zaccheus a rich man and a cheere customer shoulde behaue himselfe so childishly in the sight of so great a multitude but the desire he had to see Christ made him forget himselfe and to commit such thinges as were not fitting for his state and credite So they that will followe Christ must make account to doe many things contrarie to the fashion of the worlde and their owne liking If Christ himselfe were content to leaue the glorie which he had with his father to come downe to vs shall not wee bee contente to leaue the reputation which we haue with men to goe vp to him But alas where is there any almost that preferreth not the fruitiō of this earthly prison before the possession of that heauenly mansion and had rather hazarde the hope which they haue of eternall glory then leese the present enioying of their fading pleasure The ambitious man hunteth after honor and wil not leese an inch of his estimation The couetous man seeks after profite and countes like Iudas all lost that comes not to his bagges And the voluptuous man bestowes his time in pleasure and thinketh that his chiefe felicitie Thus euery man makes his heauen of that wherein hee most delighteth and is content to take great paines to accomplish his fonde desires But here Zaccheus is as an other mind for being a Publique officer he climbes into a tree which stood not with his grauity and being a rich man hee runs to see Christ which was not for his worldlie profit yea he takes great paynes to see Christ not respecting his case or pleasure Thus must we be affected if we desire to come to Christ that neither honours nor preferments nor profite nor pleasure nor kindred nor friendes bee able to holde vs backe Wee must be readie not onely to runne but also to climbe if need require as Zaccheus did that is to take some paine and trauaile to haue a sight of Christ. The Queene of the South vndertooke a great and tedious iourney to heare the wisedome of Salomon but we are loth to take any paine to he are one that is greater then Salomon The people in Dauids time brought so much treasure so many gifts to the building of Gods Tēple that the priests were faine to bid them cease but a great part of the people in our time are so sparing of their paines and coste that they thinke that verie time mispent which is imploied in the seruice of God and that money ill bestowed which is giuen to the maintenance of his ministers When Zaccheus could not see Christ for the multitude he climbes into a tree that groweth in the way where hee was to passe that from a tree he might behold him which was to suffer on a tree for mans saluation So when wee cannot drawe neere to Christ by reason of our sinnes that presse vs down we wil climb vp by a liuelie faith which is the tree of life that groweth in the way to eternall life that so with the eyes of our faith wee may beholde him that died for our sinnes vpon a tree It was a wilde figge tree that Zaccheus climbed but not like that vnfruitfull one which our Sauiour cursed for this bare most pretious fruit euen such as Christ himselfe vouchsafed to plucke A happie tree that bare such pretious fruite as Zaccheus was but thrice happie Zaccheus that so happily climbed on that happy tree This tree grewe in the way that Christ was to passe for else Zaccheus might haue climbed to no purpose So if wee desire to finde Christ we must seeke him in the way where he hath promised to shew himselfe vnto vs that is in his holie Temple where his word is duely preached and his sacraments reuerently administred for where two or three are so gathered together hee hath promised to bee present amongst them The third circumstance When Christ came to the place he looked vp and saw Zaccheus As Zaccheus ranne before to see Christ so Christ followed after to see Zaccheus Sathan for his parte went about like a roaring Lyon seeking to deuoure him but Christ for his part goeth about like a good shepheard minding to saue him And although Sathan a strong armed man had taken some possession in the hart of Zaccheus yet Christ a stronger then hee commeth vnarmed and taketh from him his harnesse wherein he trusted and rescueth the spoile Christ comes to the place where Zaccheus was because otherwise it had beene vnpossible for Zaccheus to come to his presence for vnlesse the Lorde vouchsafe to come vnto vs wee cannot attaine to the presence of God As no man might haue any accesse to King Assuerus except hee stretched out his golden Scepter so no man may come to Christ vnlesse hee bee called by the golden Scepter of his sacred worde Christ looked vp and saw Zaccheus before Zaccheus could looke downe to behold him Thus doth the Lord preuent vs with his mercie whom he might cast off in his iustice and if he perceiue in vs a willing mind to come vnto him hee is content to come first vnto vs. And like that good Father Luke 15. to behold vs while we are yet a great way off and to haue compassion on vs. When Iobs three friendes that came to visite him in his great calamitie lift vp their eies a farre off they knewe not Iob because he was so sore afflicted But Christ who is the mirror of true friendship cannot so soone forget his friends howsoeuer they be disguised He knoweth his owne sheepe wheresoeuer he seeth them Ioh. 10. whether they be vnder the fig-tree as Nathaniel was or vpon the fig-tree as Zaccheus was he hath respect vnto them And if they haue a desire to seeke they shall be sure to find Math. 7. And if they labour and are heauy laden he will refresh them Matth. 11. Christ is now come to the place where Zaccheus is to be called and as Abraham Gene 22. lift vp his eies and sawe in the bush a Ramme that was to be sacrificed so Christ lifting vp his eyes saw in the tree Zaccheus the sinner that was to be conuerted And
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
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
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
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
as you see for he giueth away halfe his goods but he giues it not to the rich that might giue to him againe but he giues it to the poore that cannot require quite him to teach vs vpon whom wee should bestow our almes As God that is rich in mercy giueth all thinges vnto vs that cannot requite him so the rich men of this worlde if they haue any sparke of mercie in them should giue vnto the poore that cannot requite them But amongst vs in euery place almost it is far otherwise for if any thing be to be giuen not they that are poorest and stand in greatest neede but they that can make best friendes are best preferred Thus Diues is still inriched and Lazarus is still reiected If wee send to a great man we send an oxe for a present but if wee sende to a poore man we send a crust for an almes Therefore as Christ said to the Iewes that the Niniuites should rise in iudgement against them because they repented at Ionas preaching so it may be said vnto vs that Zaccheus shal rise in iudgement against vs and condemne vs for hee shewed great mercie vpon the poore but we are void of al compassion Thus you haue hearde the first part of Zaccheus confession wherein you see his liberality to the poore Now you shal heare the second part of his confession wherein he promiseth restitution of his vniust gotten goods Before Zaccheus gaue to the poore the half of that which was his own now he restoreth that which is none of his to the right owners And because he had detained their goods so long to their great losse and hinderance therefore he doth not only restore the principall which he had taken from them but he alloweth them their costes and dāmages they had sustained As Ioram King of Israell caused to bee restored to the Shunamite her house and lande and all the fruites and profits of the same which were wrongfully kept from her seuen yeers together so Zaccheus the customer restoreth to those that hee had oppressed their goods which hee had gotten from them by fradulent dealing with all the fruites and profits that might come thereof during the time of his vniust profession So liberall was Zaccheus to the poore that he gaue them halfe his goods and so little got Zaccheus by his vsury and oppression that for euery penie hee restored foure If the Vsurers and extortioners of our time woulde restore foure-folde for that they haue wrongfully gotten I feare mee they would haue but a small halfe to giue to the poore but a little left to helpe themselues There was no law to compel Zacheus to make such restitution except he wil confesse himselfe to be a theefe because he was an Vsurer and then the law of God requireth such restitution And surely Zaccheus seemeth after a sort to confesse his theft because he promiseth foure-fold restitutiō If a man had stolne a sheepe the law of God requireth that hee should restore foure sheepe for one and the auncient Romanes had this law that Vsurers should forfeit foure times so much as they tooke for vsury If the same lawe were nowe to vse against our theeuish Vsurers as it was sometime among them wee should not haue such complayning of the poore both in prisons and streetes But if these great theeues I meane our biting Vsurers that rob and spoyle without ceasing when they haue no neede might finde no more fauour than those pettie theeues which rob and steale sometime when they are driuen thereto by extreame necessitie then surelie the Common-wealth would soone bee disburdened of that pestilent brood of Caterpillers wherewith it is pestered I wish them betimes to looke to their owne estate and with Zaccheus to forsake their damnable trade If they haue liued hetherto by the gaine of vsury let them now lament their sin and call to God for mercy and forgiuenes let them make restitution of that they haue wrongfully taken and grieue that they haue so long detained y t which is none of theirs For as no sinne is pardoned without repentance to God so vsurie is not pardoned without repentance to God and as the sinne of theft is not remoued before restittution be made to men if the partie be able so the sinne of vsurie which is a secret theft is not remitted before restitution bee made to those that are oppressed and spoyled by this secret theft Thus you haue seene how Zaccheus that was once a hoorder of his goods as our rich men are is now a liberall disposer of his goods as I wish they were Hee that lately was a Camell laden with riches and therefore vnapt to go thorow a needles eye hath now like the Camell cast off his rich lading and therefore may enter in at the narrow gate Some rich men would rather haue lost their liues than forgone their goods and for halfe that losse would haue prooued verie pensiue but this was the ioyfullest newes that euer came to Zaccheus house sweeter to him than all his golde and siluer that where as before he was in the state of damnation now saluation is promised to him and his house and whereas before he was the seruaunt of Sathan now he is become the childe of Abraham Now Zaccheus house is become Gods house and Zaccheus himselfe is the sonne of Abraham and therefore no cause why Christ should not refort to Zaccheus house As Christ sayd to the penitent theefe This day shalt thou be with me in paradise so hee saith here to the penitent Publican This day saluation is come unto thy house and this day thou art become the childe of Abraham Christ loueth not to bee long in any mans debt for as hee saith to Zaccheus To day I must abyde at thy house so hee saith to the same Zaccheus To day and henceforth for euer thou and thy house must abide with me in heauen Here is a happie change in stead of a little worldly treasure sub-iect to losse by the eues and to spoyle by rust and moths to haue all store of heauenlie treasure which neither theeues can steale nor cancker can corrupt instead of an earthlie house subiect to fire and falling to haue a house giuen of God not made with hands but eternall in heauen 2. Cor. 5. vers 1. Who would not rather chuse with Zaccheus to giue halfe his goods to the poore that he may be an heire of saluation and the sonne of Abraham to rest in his fathers bosome than with Diues to keepe all from the poore and to be tormented in those eternall flames That rich glutton that denied the crummes from his table chalenged Abraham for his father but hee was refused because hee had not the faith nor workes of Abraham but Zaccheus though by nature he were not the child of Abraham yet by grace hee is become the child of Abraham because hee walked in the steps of that