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
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
yee before the force of our aduersarie receiue now a shield against his force euen the shield of prayer Hee is not to bee resisted by ringing an hallowed bell nor by sprinkling of holy water nor by the relikes of Sayntes nor by our owne workes and merites for these are weapons of his owne making but by an earnest seeking to God which search and seeking must be made by prayer agaynst which his poysoned venome taketh no effect It is his malice that accuseth prayer pleadeththy case before God and repelleth all his accusations for all the Prophets doe witnesse that whatsoeuer wee aske in prayer if wee beleeue wee shall receiue it It is his rage and furie that should terrifie vs nay that prayer that strengthned Sampson to rent a young Lyon as one should haue rent a kid hauing nothing in his hand shall smite and shut vp the mouth of this Lyon As for his policie and walking vp and downe seeking to deuoure vs it cannot preuaile For the prayer of the faithfull shall saue them and the Lord shall raise them vp and if they haue committed sinne it shall bee forgiuen them and after this conflict ended they shall triumph for euer with Iesus Christ our Sauiour But in any case see you vnite to your prayer knowledge that you be not seduced to offer your petitions to strange gods as Saints stockes or stones Then consent that we aske onlie in y e name of Christ Iesus not for any desert of our owne for whosoeuer beleeueth in Christ shall haue remission of sinnes he shall not perish but haue life euerlasting hee shall not come into iudgement but shall passe from death to lyfe Lastly a confidence which is a certayne perswasion of Gods mercie toward vs this is that prayer of which the lambe testifieth That whatsoeuer wee aske by prayer it shall giuen vs by God the father A thing dearly beloued so precious that nothing is more accepted in heauen nothing more gratefull to God a seruice commanded of God himselfe taught by Christ our Sauiour and frequented by the Angels a thing of more force with God than any oration of the eloquent Hast thou not heard how the Sunne stood still in the firmament and was not suffered to run his course Iosua and Ezechias prayed and the Sunne stood still Hast thou not heard of the stopping of the Lyons mouthes Daniell prayed and his prayer stopped the Lyons greedie and deuouring throates Hast thou not heard of the diuiding of the red sea the Israelites prayed and the waters of Iordan were dried vp yea the Israelites prayed and the waters stoode about them like to a wall Hast thou not heard howe the fierie furnace lost his heate the three children prayed and the fire lost his heate Hast thou not heard howe the heauens were opened and shut Elias prayed and the heauens were shut vp three ye ares Elias prayed and the clouds powred downe rayne from heauen O sure fortresse more forcible than any engine and stronger than the gates of hell and to conclude the summe and substance of all in few words the onely thing whereby mortall men haue the cloudes and the stars and the Angels and all the powers of heauen at commandement For as Deborah sung in her song They fought from heauen euen the stars in their courses fought agaynst Sisera for all creatures haue bene subiect to the prayers of the faythfull to reuenge the Lordes quarrell to helpe the Lord to helpe the Lord agaynst the mighty Prayer hath euer bin the cognisance and the victorie and the triumph of the faythfull for as the soule giueth life to the bodie so prayer giueth life to the soule O that I could engraue the loue of it in your heartes as with a Diamond and so instill your mindes that my wordes might bee prickes to your consciences and thereby giue ye occasion to pray often It is a wonderfull matter to bee able to perswade men but if prayer be able to perswade the liuing God ô how great is the force thereof it goeth thorow the cloudes and ceaseth not till it come neere and will not depart till the most high haue respect thereunto O that you would therefore pray often and learne of Christ the most absolute patterne of our lyfe to pray continually He prayed in his baptisme in the wildernes in preaching in working of miracles in his passion on the mount in the garden in his last supper in commending his spirite to God at all times and in all places that he might leaue vnto vs an example of the same It followeth And pray to the Almightie to those three former reasons which I brought why wee must seeke and pray to God alone I added this as a fourth because there is none so able to helpe vs as the Lord. He that trusteth in the Lorde shall bee as mount Sion If God be on our side who can be against vs It is God that iustifieth who condemneth The Lord destroyeth the counsell of the heathen hee maketh their deuises to bee of no effect Christ is the Angell of great counsell wisedome and vnderstanding and there is no deuise against the Lorde The world notwithstanding is come to that frame that euery man hath got him a strange kinde of beliefe Some beleeue not the Lawe but the prophets some bee perswaded in the supremacie but not in the sacrament some in free will but not in merite some in inuocation on saints but not in purgatorie some in pilgramages and pardons but not in images some like the doctrine well inough but not the preachers the most beleeue little yet many beleeue somewhat few beleeue all therefore to deale plainely because plaine dealing is best you must not beleeue by the halfes I meane you must not repose some trust in God and some in Saintes but all in the Lorde The gods of the Gentiles they haue mouthes and speake not eies see not eares and heare not then what can bee looked for at their handes But the Lord is strong and mighty a mercifull God and therefore thorow the Scriptures he is called a Rocke a Fortresse a strong Tower a Shielde a horne of saluation a refuge the Lorde of hostes with other such like appellations that wee might bee assured that our helpe and deliuerance commeth from the Lord. Put test thou any trust in mā whose breath is in his nostrils Cursed is he that maketh man his strength flesh his arme Surely Pharaoh and all princes are a broken staffe on which if a man leane it will strike into his hand and pearce it laie him groueling in the dust It is better therefore to trust in the Lord thā to put any confidēce in Princes Thinkest thou that Angels or Saints or Images can helpe thee O foolish and impious pietie to at tribute more vnto the Angels than they dare arrogate vnto themselues The Angel in the reuelation forbiddeth Iohn to
desert of ours but in the satisfaction of his son who paid with the seale of his owne bloud the ransome for our sins he hath cancelled the hand writing that was against vs. Wherefore we are to pray vnto God that whensoeuer our sinnes shall come in question before him that hee would looke vpon Christ Iesus the true looking glasse in whom he shal find vs most pure and innocent and to shine most cleerely in the righteousnesse which he had giuen vs by faith so that wee appeare not in our own righteousnesse but in the righteousnesse of the lambe who hauing taken away the sins of the world and hauing made vs as white as snowe though wee were as red as crimson saith he will be mercifull to our iniquities and wil remember our sinnes no more Of him do al the Prophets be are witnesse that through his name all that beleeue shal receiue remissiō of their sins Againe Drinke ye all of this for this is my bloud which is shed for the remission of sins Christ gaue himself for our sins that hee might deliuer vs from the curse of the lawe euen according to the will of the father Christ bare our sinnes in his owne body on the tree that wee being deliuered from sin might liue in righteousnes by whose stripes we are healed for we were as sheep going astray but are now returned to the shepheard and bishop of our soules It is no more but beleeue be saued beleeue and receiue remission beleeue and lay off thine own righteousnes and inuest thy selfe with the righteousnesse of the vnspotted lambe Dauid was yong and after was old yet in all his daies he neuer saw the righteous forsakē Somtimes he scourgeth his childrē but like a louing father he laieth no more vpon them thā they are able to be are for he afflicteth thē for his own iustice because they are sinners for his wisedome to exercise their faith for his mercy to cause thē to repent but this is the end of al he helpeth thē in their distresses he reuengeth himselfe vpon his enemies giueth to his people rest and quietnesse O that we would therefore praise the Lord and forget not al other his singular benefits O that we would confesse that his mercy endureth for euer The third thing to note in his promises is his boūtiful kindnes in requiting so smal a thing with so great liberal blessings and bindeth himselfe by obligation as it were that as sure as wee performe the one so he will not faile to accomplish the other The fourth is his patience and long suffering which is not slacknes as some men account slacknes but is patience because willingly he would haue no man to pertsh but gladly would haue all men to come to repentance He is content to stay our leasure till wee seeke and pray vnto him and neuer smiteth til there be no hope of redresse The fift is his loue in that he is content to stir vs vp to holy exercises purity of life to allure vs with faire promises of aid prosperous increase of al his blessings in this world The particular examinatiō of these blessings would require a larger discourse thā fearing tediousnes I dare presume to trouble ye withal wherefore a word of each and so I end Touching the first where it is said God will awake vp vnto thee it is a greater benefit than the words import for it signifieth not only that he will heare thee but that hee will also do what thou desirest and satisfie thy request As long as the sinner sleepeth the Lord is said to bee asleepe but as soone as the sinner awaketh from sinne God wil arise saith Dauid and his enemies shall bee scattered and they that hate him shal fly before him as the smoak vanisheth before the wind as the wax melteth before the fire euen so shall the wicked perish at the presence of God Wherfore as Paul exhorted the Ephesians so I exhort you Awake thou that sleepest stād vp frō the dead christ shal giue thee light awake vnto God God wil awake vnto thee Christ euen the son of God the bright morning star shall giue thee the light of life In the second hee promiseth abundance of worldlie blessings in recōpence of praier for it is said He wil make the habitations of thy righteousnes prosperous that is the Lord wil make peace within thy wals prosperity within thy palaces he wil commād his blessings to be with thee in thy store house and in al thou settest thy hand vnto he will open vnto thee his good treasures euen the heauens to giue raine on thy land in due season Thou shalt lay vp gold as the dust the gold of Ophir as the flint of the riuer thou shalt wash thy paths with butter thy rocks shall powre out riuers of oile thou shalt cal saluation thy wal praise shall be in thy gates Lo thus shal the man be blessed that feareth God Lastly for being pure vpright he wil make thy latter end greatly increase that thou maist the lesse mistrust his promise he wil do it though thy beginning be but small Here brethren ye see what a sea of matter is offered me whereunto if I would commit my selfe I might discourse vnto ye what strange euents by Gods prouidence haue hapned in the world what great kings and potentates haue bin plucked down from their thrones and what contemptible persons in the eie of the world haue been aduanced to their roomes How Mardocheus a stranger was exalted into Hamons place how Ioseph and Daniel the one a bond-man in Egypt the other a captiue in Babylon were made Princes in those kingdomes But because I will not ouermuch transgresse the bondes of modesty or hold yee longer than in this place I haue beene accustomed onely remember what the Prophet saith He raiseth the needy out of the dust and lifteth the poore out of the mire that he might set him with the princes euen with the princes of the world Remember the example of Dauid whom the Lord chose and tooke from the Ewes great with young that hee might feed his people in Iacob his inheritance in Israel Remēber the example of Iob how the Lord turned the captiuitie of Iob as the riuers in the south how he blessed the last daies of Iob more than the first how he gaue him sheep camels oxen she asses in more abundance than he had before how he increased him with sons and daughters euen to the fourth generatiō so y t he died being old and full of daies Remember euen our own estate for whom the Lord hath don great things already as created vs and redeemed vs sanctified vs and not long since deliuered vs from the gaping iawes of those that sought to sucke our bloud Vpon some he hath bestowed humility whereby their mindes are adorned with
vertue honor vpon others wherby their persons are inuested with maiesty vpon others comlines whereby the other two are graced vpon others orchards which they planted not or at least vnto which they gaue no increase vpon others increase of vertuous children whereby their posteritie is preserued vpon others the free passage of his word which a long time had beene obscured by ignorance the mother of deuotion as the shauelings call it but vnder a stepdame of destructiō as we perceiue it though he bestow but som one or two of his blessings vpon vs yet how much are wee bound for these blessings to sing praise honor and glory vnto him that sitteth vpon the throne and vnto the Lambe for euer But vpon whom hee hath bestowed all these blessings O how strictly by good cause are they bound to magnifie the Lorde and to reioice in God their Sauiour Examine then your owne consciences I beseech yee whether God hath bestowed all these blessings vpon you or no and if he haue O what great cause haue yee to come before his face with praise to sing lowde vnto him with Psalmes to worship to fal downe before him to giue vnto the Lorde the glory of his name to bring an offering of thanksgiuing and to enter into his courts with praise And yet who knoweth whether the Lord hath greater blessings for ye in store ye may bee sure hee will pul downe the mightie from their seate and exalt the humble and meeke Surely the Lorde doth vse vertue as a meane to bring vs to honor and whosoeuer you shall see endued with the vertues of this texte I meane with seeking vnto God with praier and puritie of life ye maybee sure there is a blessing reserued for him of the Lorde yea such a blessing as though his beginning bee but small yet his latter end shal greatly increase God increase the loue of these thinges in our hearts and make vs worthy of Christs blessinges which he hath plentifullie in store for vs that after hee hath heaped temporall blessings vpon vs hee would giue vs the blessing of all blessings euen the life of the world to come FINIS MARIES CHOICE Luke 10. 38. 39 c. 38 Now it came to passe as they went that hee entred into a certaine towne and a certaine woman named Martha receiued him into her house 39 And she had a sister called Mary which also sate at Iesus feet and heard his preaching 40 But Martha was cumbred about much seruing and came to him and saide Maister doest thou not care that my sister hath left mee to serue alone bid her therefore that she helpe me 41 And Iesus answered and said vnto her Martha Martha thou carest and art troubled about many things 42 But one thing is needefull Mary hath chosen the good part which shall not be taken away from her AS Christ had shewed himselfe louing vnto Lazarus and his sisters in raising him from the death of the bodie and then from the death of the soule so doe they heere shewe their thankefull mindes to Christ againe the one by receiuing him into her house and the other by entertaining him into her heart As hee was God he was receiued of Mary as he was man he was receiued of Martha They both desired to entertaine our Sauiour as Iacob and Esau desired to please their aged father but Mary made choise of the better part and was preferred before her sister as Iacob sped soonest of most dainty venison and preuented his brother of the blessing And although the care of Martha in entertaining of Christ be not to bee misliked yet Maries diligence in hearing his doctrine is of purpose preferred to teach vs that it is much better with Marie to study in the worde and first to seeke the kingdome of God than with Martha to labour in the worlde and to neglect that heauenlie kingdome And yet notwithstanding such is the corruption of this rusty age that our greatest care is to prouide for this present life as the rich man Luke 12. that inlarged his barnes wherein to put his store for many yeares but wee neuer or verie late remember to prouide for the life to come like that other rich man Luke 16. that neuer thought of heauen till hee was tormented in the flames of hell In the 11. of Iohn Christ is said to loue the whole familie and here he is saide to come vnto them For whome hee loueth hee cannot choose but visite like the friendes of Iob that came to comfort him in his great aduersitie yea and the greater loue he beareth vnto any the oftner hee wil resort vnto them yea he will come and dwell with them Ioh. 14. 23. Like Iacob that came downe into Egypt to his beloued sonne Ioseph and dwelt in Goshen But Christ is yet more kind then Iacob was for he came not till hee was sent for with horses and Chariots but Christ came of his owne accord to this beloued familie Thus doth hee alwaies preuent vs with his blessings before he was desired he came into the world he called his Apostles before they came to him and before hee was requested hee came vnto this noble house O happie house that entertained such a guest but thrice happie inhabitants to whome such a guest would vouchsafe to come When hee came to the swinish Gadarens they desired him to departe out of their coastes preferring their swine aboue their Sauiour but this godlie familie receiued them into their house preferring their God before their golde and the health of their soules before their worldlie wealth They receiued him into their house who had not a house wherein to put his head Wherein their hospitalitie is commended and shall certainly bee rewarded at the dreadfull day for with this and such like workes of mercy the Lorde shall answere the sentence of iudgement which is to bee denounced against the wicked that neuer exercised those workes of mercie Let vs learne by their example to bee harborous and giuen to hospitalitie which is so often commended vnto vs in the Scripture and shall bee so richly rewarded at the last day Those godly Fathers Abraham and Lot entertayned Angels in the habite of staungers so wee may dayly entertayne Christ Iesus in the habite of a poore man of a blinde man of a lame man and whatsoeuer is done vnto anie of these that are his members hee accounteth and accepteth as done vnto himselfe Nowe as the vertue of hospitalitie is commendable in all sortes of men so is it more especiallie commended to the Ministers who are expreslie commaunded by the Apostle among other thinges to bee giuen to hospitalitie Vnto the Leuites in the time of the lawe the Lord appoynted cities of refuge to signifie that the Ministers house shuld be the poore mans harbour and his store their treasurie but the true Ministers of our dayes haue no cities of refuge for others
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
maruaile though wee haue so many beggers contrarie to the minde of Christ. The poore saith Christ yee shall haue alwaies with you but when you will you may do them good and we shall be sure to haue the poore amongst vs alwaies but wee must make such good prouision for them that they bee not faine to beg their bread Thus was Zaccheus rich to himselfe for hee was a Publican but he was rich toward God also for hee had a desire to see Christ. Almighty God who is rich in mercy Ehp. 2. hath so inspired his heart with the desire of heauenly riches that whereas before his whole delight was in seeking of worldly wealth nowe his greatest care is to seeke for heauenly treasure Hee now forgetteth what his profession is and begins to be of a newe profession and hee whose heart was whollie set vpon earthly profit is nowe like olde Simeon most desirous to see his Sauiour The Tetrarch Herod desired to see Christ and despised him when hee saw him Luke 23. ◠11. but Zaccheus the Publican desired to see Christ and reioiced when he saw him like Abraham that desired to see the day of Christ Iohn 8. 56. and therefore of the seruaunt of Sathan Zaccheus is nowe become the childe of Abraham which reioyced to see the daye of Christ. Happie were hi◠eyes that sawe soe blessed a sight for manie Prophets and righteous men haue desired to see and to heare those thinges that Zaccheus both sawe and heard and could not see nor heare the same If Iacob thought himselfe happie if that he might but see his son Ioseph before his death then surely thrise happy Zaccheus whose hap it was not onely to see as Iacob did but to reioyce as Mary did in christ his Sauiour As Zaccheus was desirous to see christ in earth so I would haue the rich men of our time desirous to see Christ in heauen For although with the eies of our bodie wee cannot see Christ as Zaccheus did yet with the eyes of our faith wee may behold him as Stephen did Acts. 7. But if our faith bee so weake sighted that we cannot see Christ yet let vs haue a desire to heare Christ in his word whereby our faith may be increased for faith cōmeth by hearing the word of God And as the Queene of the South desired to heare the wisedome of Salomon so let vs be desirous to heare the wisdome of Christ our Sauiour King Salomon left some bookes in writing wherein is seene some part of his wisdome and Christ our King hath left vnto vs his most sacred worde as it were a taste of his wisedome sufficient matter for our saluation this is that heauenly foode Math 4. 4. whereby our soules are fed vnto eternall lyfe let vs therefore labour for that heauenly foode and as the Israelites were carefull to gather Manna to sustaine their bodies so let vs bee as carefull to heare the worde to feede our soules The people in the time of Christ Iohn 6. 24. tooke great paines to follow Christ both by lande and sea and many now a dayes I confesse are very forwarde to follow his faithfull ministers but as they followed Christ so fast to fill their bellies so these frequent sermons for fashion to serue the time Zaccheus is desirous to see Christ a godly care but yee he could not obtaine his purpose a thing common for euery one that hath any good motion hath alwayes some hinderance to crosse the same and Zaccheus hath a double impediment to hinder his honest enterprise The prease of the people and his little stature Whereof the former that is the multitude is alwaies wont to be an enimie to those that would come to Christ. This hindered the blinde man from receiuing his sight Luke 18. for the people rebuked him that he should hold his peace till Christ called him and opened his eyes This hindred them that brought the man sick of the Paulsie Mark 2. for they could not come at Christ for the prease till they vncouered the roofe of the house and let downe the bed wherein the sicke of the Palsey lay This hindered the healing of the deafe and dumbe Mark 7. till Christ tooke him aside out of the multitude and cured him This hindered the raising of the Rulers daughter Mat. 9. till Christ had thrust out the Minstrels and the multitude and then restored the may de to lyfe Finally this hindered Zaccheus here from comming vnto Christ till Christ vouchsafed to call him to himselfe Thus alwayes a multitude that is prone to euill doth withdraw and hinder vs from approching vnto Christ and therefore we must not follow a multitude to doe euill nor decline after many to ouerthrow the trueth Exod. 23. The second impediment that hindereth Zaccheus from seeing Christ is his little stature Hee was so lowe of stature that hee could not see Christ aboue the multitude but Christ was aboue the multitude therefore could see Zaccheus though he were so lowe of stature For God looketh not on the countenance nor on the height of a mans stature but the Lorde beholdeth the heart and preferred little Dauid before Eliab his eldest brother because hee findeth in him a better heart to serue the Lorde And Zaccheus in his little bodie hath a heart and mind prepared to seeke and see the Lord. Zaccheus was so low that he could not see Christ but manie amongst vs are so high that they will not see Christ. The common people in time of Christ were so desirous to follow Christ that neither lamenesse nor blindnesse nor sicknes could stay them from comming to him but the common people in our time are more readie to followe their sport and pastime then to come to the church to heare of Christ. And as for our rich men who seeth not that they will make great haste to see a commoditie but will scarce come out of doores to heare a Sermon They come to Church as Nichodemus came to Christ by night as if they were ashamed to come to Church but they runne after profit to get riches as Geheziran after Naaman the Syrian to get a bribe Thus hath Zaccheus two lets that he could not see Christ the one in the people the other in himselfe and wee haue many lets to withdrawe vs from Christ some are externall and without vs as the inticements of the world some are internal and within vs as the lustes of our owne flesh The prease of the people hindereth Zaccheus from seeing Christ in his humility and the multitude of our sinnes doe presse vs downe that we cannot see Christ in glory Zaccheus was a man of little stature that hindred him from seeing Christ in earth and wee are men of little faith and that is the cause we cannot behold Christ in heauen Though Zaccheus was a man of little stature yet it appeareth that he was not a man of
not able to hurt your better part seeke not to gaine the fauor of the world for the whole worlde is not able to saue a soule but feare to offende him that is able to destroy both body and soule in hell and seeke to please him that is able to saue them both in heauen for euer Now followeth another fruite of Zaccheus conuersion namely his good confession for as hee beleeued with the heart vnto righteousnesse so hee confessed with the mouth vnto saluation When Zaccheus was mocked of the Pharisies it seemeth that he should stoope downe for shame but when he was thus reprooued reuiled by them the Scripture saith that he stood vp in signe of gladnesse As the Apostles went away reioicing that they were coūted worthie to suffer rebuke for the name of Christ so Zaccheus the Publican went forth reioycing that hee was reproched for the cause of Christ. Before Zaccheus was a Publican and therefore stood in sinne very daungerously like the house that is builded vpon the sand ready to bee ouerturned with euerie tempest but now Zaccheus is become a true Christian and therefore stands in righteousnesse very safely like the house that is built vpon a rocke free from any danger of falling Behold Lorde the halfe of my goods c. There are two parts of this confession The first is his gift to the poore the second is the restitution of his vniust gotten goods Before Zaccheus was an oppressor of the poore now hee is a great benefactor to the poore before hee was an encrocher vpon other mens goods now he is a distributer of his own goods before hee was a receiuer and a taker nowe he is a restorer and a giuer neither doth he giue sparingly but he giueth liberally laying vp a good foundatiō against the time to come Now hath Zaccheus found that pretious pearle and for ioy thereof he is content not to sell but to giue all that hee hath to enioy the same When the rich Ruler in the former chapter was willed to sel all that he had to giue it to the poore he went away very sorrowful for he was very rich but Zaccheus perhaps as rich as he is content of his owne accorde vnbidden to bestow halfe his goods vpon the poore and that with a cheerefull mind If Zaccheus had giuen only the third part of his goods no doubt but Christ would haue accepted it for he accepteth the widowes farthing because it was giuen with a willing minde but if hee had giuen all his goods to feede the poore as the Pharisies gaue their almes to be seene of men yea or his bodie to be burned as some Romans haue done to get renowne it should haue been to no purpose because it was done to a wrong end Now as Zaccheus was rich in the goods of this life so was he rich in faith also neither was it an idle or dead faith that Zaccheus had but it was a fruitfull a liuely faith a faith that worketh and laboureth by loue such as is required at the handes of Christians Saint Iames saith Shew me thy faith by thy workes and here Zaccheus doth shew his faith by his workes Before he was exercised in vngodly works which are the fruites of infidelity but now he is exercised in the works of mercy which are the fruits of a liuely faith Zaccheus is very liberall in relieuing the poore but he is liberal of that which is his owne so there are many now a daies that are very liberall but it is of that which is none of theirs for as Nahab Abihu offered strange fire vnto the Lord so these men offer strange goods vnto the Lorde There are some amongst vs that thinke to make amends for their vniust dealing by giuing part of that to some good vses which they haue gotten by bad meanes if they haue gotten a pound by vsury oppression they are cōtent perhaps to giue a pennie to relieue the poore But as it was not lawful for the Israelites to bring the price or the hire of a harlot into the house of the Lord so it is not lawful for vs to apply the gain of our ill gottē goods to the seruice of God The halfe of my goods I giue c. Zaccheus saith not I haue giuen as an vpbraider of God or I wil giue as a delayer that means to giue away his goods after his death when he can keepe them no longer but hee saith I giue to signifie that his wil is his deed that he meaneth not to take any daies of paiment for the matter For as before he ranne apace to see Christ and came down hastily to entertain Christ in his owne person so doth he here giue quickly to relieue Christ in his needy members This is Zaccheus last wil testament that he maketh before his death and seeth the same proued and performed before his eies If therefore we desire to do any good to any of our poore bre thren let vs learn of Zaccheus to do it quickly while we are aliue for time will preuent vs and death will preuent vs. I know there would be many that would bee willing to giue some part of their goods to the poore before their death as Zaccheus did but that they knowe not what neede themselues may haue there of before they die and therfore for the most part they will hardly forsake or leaue their goods till their goods forsake and leaue them But herein they shewe themselues to doubt of Gods prouidence as it were to distrust of his paiment who hath promised to repay whatsoeuer is giuen vnto the poore as it were lent vnto himselfe and y t not secretly though they did their almes neuer so secretly but the Lord wil reward thē openly as our Sauior speaketh Ma. 6. the wise preacher Eccl. 11. willeth vs to cast our bread vpō the waters that is to be liberal to the poore whose watry eies bewray their great necessity or as others expound it to hazard and aduenture some of our goods vpon our nee dy brethren as Merchantes do aduenture their goods vpon the seas for although they may seeme to bee in great perill and danger of perishing in the waters yet commonly it falleth out that by y e blessing of God they returne with greater profit So albeit the reliefe that is bestowed vpon our distressed neighbors may seeme to be lost yet as the wise mā saith after a time we shal find it againe and as the precious oyle descended from Aarons beard to the skirts of his clothing so certainely the oile of mercie and charitie which wee powre into the woundes of our distressed brethren shall descende into our owne soules and as the widdowes oile was increased in the cruse because shee relieued the Lordes Prophet so shall this pretious oile bestowed vpon the poore be returned vpon our heads in great measure Thus is Zaccheus liberall
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
patience and long sufferance will suddenlie take thy spirit from thee or come in iudgemēt to recompence all sinners by his finall sentence in the burning of the whole world the stipend of horror shame confusion and vtter reprobation weigh with thy selfe that to approach to God is the chiefestioy of his chosen to beholde his glorious countenance in the face of his son whereas thy sinnes do seperate thee from him and make thee afraid to speake to him by prayers which is thy chiefest and greatest solace in this mortall lyfe how much more will thy vngodlines make thee wish delay of the last iudgment the speedy and present comming whereof is a chiefe prop of our fight in the middest of so many troubles and temptations and withall remember how the diuell that roaring Lyon laboureth by this impure acte to make thee most filthy and lothsome in the sight of God and reioyceth to see thy gratious Father mercifull Sauiour and comfortable sanctifier so abused and withstoode and angred by thee whom he hath wonderfull made carefully preserued and deerelie redeemed and tenderly loued that if it may be thou shouldest by vtter Apostasie dishonour him in the face of the world who hath aduanced thee in the presence of all his Angels and though thou be so sure in faith that thou canst not vtterlie fall the consideration whereof should make thee more dutifull and not encourage thee in a sinfull course yet mayest thou by little and little and by often falling bring thy selfe into a better liking both of the wicked and of wickednes it selfe whom thou oughtest to hate with a perfect hatred and then God by iust iudgement cast thee into a sure sleepe that thy filthines may be seene of men and thou condemned to the griefe of the righteous and scorned to the shame of the vngodly in the meane season by prouoking Gods iudgement be spoyled of thy goodly ornaments of thy godly desires of religious thoughts of zealous affections of Christian communication of holy indeuours of assured perswasions of fayth of steadfast waitings through hope of constant suffering by patience and heartie reioycings from loue In the perfect consummation of which thinges because all happines consisteth beware thou carelesse wretch least suddenly by thy abhominable filthynes thou either for a tyme wholie deptyue thy selfe of comfortable feeling of these thinges or much diminish thy present graces and blessinges receiued of the holy spirit to the glorie of God the Father But why do I vtter my voyce or striue to make a dead carkasse moue O quicken thou me that art the fountain of life and call thou out of heauen thy dwelling place that my wādring soule may heare the voyce of her shepheard and follow thee whither soeuer thou leadest nay of thy tender compassion take mee vp vpon thy shoulders and carrie me gentlie into thy fold agayne for theeues haue stolne me away haue bound my feet so that I cannot go and they watch for mee vntill thou art gone that they may carrie mee awaye quicke from thy pastures O doe thou therefore presently delyuer me and giue mee thy helping hand O cast thou downe by thy spirite my raging luste and by thy grace subdue mine vntamed affection I am weake O Lorde and vnable to resist the force of my mightie aduersary send thy helpe from aboue and saue me out of the iawes of the cruell lion thou hast deliuered me out of the mouth of hel O let not the gates thereof any more preuaile against me let me not any longer be occupied in vngodlines lest mine enimie triumph ouer me saying in his malitious heart There there so would I haue it Let this sinne be farre from mee O Lord least I should defile my selfe any more with this notorious wickednesse worke therefore in mine heart an vtter detestation of it that I may euer hereafter keepe my selfe pure vnspotted for thy kingdome Thou that art able to make of stones children to Abraham mollifie I pray thee my stonie heart that all maner of sonne like affections may be imprinted therein plucke vp O good father these rootes of bitternesse that no vnsauory fruit may come of the tree which thou by thine owne hand hast planted I desire I looke I call I cry for thy assistance that I may conquer this vnruly motion O blessed Sauiour that hast granted so many petitions vpon earth to them that were carefull for the bodie fulfill I pray thee this my desire not for health nor strength nor riches nor honor nor for food nor apparell but for thy heauenly grace and inspiration yea let me lose all those rather than to be left to my sinfull flesh that I should be ruled any longer thereby Mortifie good father in me the old body of sinne and giue vnto me a newe body purged from these dead workes to serue the liuing God renew my spirit dayly that I may cast away these works of darknesse let it be enough O mercifull father that my weakenes in failing heretofore hath bene made knowne vnto me least I should bee too proud Nowe let thy strength appeare in putting this mine enemie vnder my feete that thereby I may be bold to put my confidence in thee Why should my body made by thine hand and my soule framed according to thy image be giuen ouer as a pray into the hands of Satan Deliuer me O Lord from the snare of the hunter and preserue mee from the hand of mine enemie who lieth in wait for my spirituall lif◠and laboureth my euerlasting destruction so shall I praise thee for thy great goodnesse and magnifie thy name for giuing me conquest ouer my aduersary that is too strōg for me To thee I flie for succour till the tempest bee ouerpast hide me I pray thee vnder thy shield and buckler that none of the firie dartes of Satan take holde on mee Good Lord for the loue thou bearest vnto mankind for thy sonnes sake who hath taken our nature vpon him grant that I may not be tempted aboue my strength and that in all temptation I may flie vnto thee as a horne of my saluation yeelding thee most humble and hearty thankes for that thou hast giuen me a desire to withstand my sinfull flesh which thy worke I beseech thee for thy name sake to perfect and fully accomplish Matth. 26. 41. Watch and pray least ye enter into temptation the spirit is willing but the flesh is weake Another zealous Prayer ETernall God almightie and all mercifull we thy vnworthy seruants prostrate before thy throne of grace doe yeelde our selues bodie soule vnto thee for all thy benefits which thou from our birth hast heaped vpon vs as though we had alwayes done thy will although we be occupied about vaine things neuer marked neuer loued neuer serued neuer thanked thee so hartily for them as wee esteeme a mortall friend for the least curtesie Therefore wee come with shame sorrow to confesse our sinnes not smal but
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