Jesus FOUR SERMONS PREACHED BY MASTER HENRY SMITH. And published by a more perfect copy then heretofore. ET VSQVE AD NUBES VERITAS TVA printer's or publisher's device AT LONDON Printed by P. S. for Cuthbert Burby. 1599 PS The contents, 1 The trumpet of the soul. 2 The sinful man's search. 3 Mary's choice. 4 Noah's drunkenness. THE TRUMPET OF THE SOUL SOUNDING TO JUDGEMENT. By Henry Smith. Ecclesiastes. 11. Chap. 9 verse. The text. Rejoice O young man in thy youth: and let thy heart be merry in thy young days: follow the ways ofthine own heart, and the lusts ofthine eyes: But remember for all these things thou must come to judgement. WHen I should have Preached under the cross, I mused what text to take in hand to please all, and to keep myself out of danger: and musing, I could not find any text in the scripture that did not reprove sin, unless it were in the Apocrypha, which is not of the scripture: this text bids them that be voluptuous, be voluptuous still: let them that be vain glorious, be vain glorious still: let them that be covetous, be covetous still: let them that be drunkards, be drunkards still: let them that be swearers, be swearers still: let them that be wantoness, be wantoness still: let them that be careless prelate's, be careless still: let them that be usurers, be usurers still: but saith Solomon, Remember thy end, that thou shalt be called to judgement at the last for altogether. This is the counsel of Solomon the wisest then living: what a counsel is this for a wise man, such a one as was Solomon? In the beginning of his book he saith, All is vanity, and in the end he saith, Fear God & keep his commandments, in the 12. Chapter he saith, Remember thy maker in the days of thy youth. But here he saith, Rejoice O young man in thy youth. Here he speaketh like an epicure, which saith, Eat, drink, and be merry: here he counsels, and here he mocks: yet not after the manner of scorners, although they deserved it in showing their foolishness, as it is in the first of the proverbs, He laughed at the wicked in derision: As in the 2. Psalm, God seeing us follow our own ways. For when he bids us pray, we play: and when he bids us run, we stand still: and when he bids us fast, we feast: and send for vanities to make us sport: then he laughs at our destruction. Therefore when Solomon giveth a sharp reproof, and maketh you ashamed in a word, he scoffingly bids you do it again, like a Schoolmaster which beateth his Scholar for playing the truant, he biddeth him play the truant again. O this is the bitterest reproof of all. But least any Libertine should misconstrue Solomon, and say that he bids us be merry and make much of ourselves, therefore he shutteth it up with a watchword, and setteth a bridle before his lips, and reproveth it as he speaketh it before he goeth any further, and saith, But remember that for all these things, thou must come to judgement. But if we will understand his meaning, he meaneth when he saith, Rejoice, O young man, Repent, O young man in thy youth; and when he saith, Let thy heart cheer thee, let thy sins grieve thee: for he meaneth otherwise then he speaketh: he speaketh like Michal in the book of Kings 2. Chap. Go up and prosper, or like as Ezechiell, Go up and serve other Gods, or as Saint john speaketh in the Revelation, Let them that he wicked, be wicked still. But if there were no judgement day, that were a merry world: therefore saith Solomon, When thou art in thy pleasures flaunting in the fields, and in thy brave ruffs and amongst thy lovers, with thy smile looks, thy wanton talk and merry jests, with thy pleasant games and lofty looks; Remember for all these things thou shalt come to judgement. Whilst the thief stealeth, the hemp groweth, and the hook is covered within the bait: we sit down to eat, and rise up to play, and from play to sleep, and a hundredth years is counted little enough to sin in: but how many sins thou hast set on the score, so many kinds of punishments shall be provided for thee. How many years of pleasure thou hast taken, so many years of pain: how many drams of delight, so many pounds of dolour: when iniquity hath played her part, vengeance leaps upon the stage, the comedy is short, but the tragedy is longer: the black guard shall attend upon you, you shall eat at the table ofsorrowe, and the crown of death shall be upon your heads, many glistering faces looking on you, and this is the fear of sinners: when the devil hath enticed them to sin, he presumeth like the old Prophet in the book of Kings, who when he had enticed the young Prophet contrary to the commandment of God, to turn home with him and to eat and drink, he cursed him for his labour, because he disobeyed the commandment of the Lord, and so a Lion devoured him by the way. The foolish virgins think that their oil will never be spent: so Dina straggled abroad, whilst she was deflowered: what a thing is this to say rejoice, and then repent? What a blank to say, take thy pleasure, and then thou shalt come to judgement? It is as if he should say, steal & be hanged, steal & thou darest, strangle sin in the cradle, for all the wisdom in the world will not help thee else: but thou shalt be in admiration like dreamers which dream strange things, and know not how they come. He saith, Remember judgement: if thou remember always, than thou shalt have little list to sin: if thou remember this, than thou shalt have little list to fall down to the devil, though he would give thee all the world, and the glory thereof. Solomon saith, the weed groweth from a weed to a cockle, from a cockle to a bramble, from a bramble to a brier, from a brier to a thorn: Lying breeds perjury, perjury breeds haughtiness of heart: haughtiness of heart breeds contempt: contempt breeds obstinacy and brings forth much evil. And this is the whole progress of sin, he groweth from a liar to a thief, from a thief to a murderer, and never leaveth until he have searched all the rooms in hell, and yet he is never satisfied, the more he sinneth, the more he searcheth to sin: when he hath deceived, nay he hath not deceived thee: assoon as he hath that he desireth, he hath not that he desireth: when he hath left fight, he goeth to fight again: yet a little and a little more, and so we flit from one sin to another. While I preach, you hear iniquity engender within you, and will break forth as soon as you are gone. So Christ wept, jerusalem laughed: Adam broke one, and we break ten, like children which laugh and cry, so as if we kept a shop of vices, now this sin, and then that, from one sin to another. O Remember thy end saith Solomon, & that thou must come to judgement. What shall become of them that have tried them most? be condemned most: Rejoice O young man in thy youth. But if thou mark Solomon, he haps upon one string, he doubles it again and again, to show us things of his own experience, because we are so forgetful thereof in ourselves, like the dreamer, that forgetteth his dream, and the swearer his swearing. So we beg of every unclean spirit, until we have bombasted ourselves up to the throat, filling every corner of our hearts with all uncleanness, and then we are like the dog that cometh out of the sink, and maketh every one as foul as himself: therefore saith Solomon, If any one will learn the way to hell, let him take his pleasure. methinks I see the dialogue between the flesh and the spirit, the worst speaketh first, and the flesh saith, Soul, take thine ease, eat, drink, and go brave, lie soft, what else should you do but take your pleasure, thou knowest what a pleasant fellow I have been unto thee, thou knowest what delight thou hast had by my means: but the soul cometh in, burdened with that which hath been spoken before, and saith, I pray thee remember judgement, thou must give account for all these things, for unless you repent, you shall surely perish: no saith the flesh, Talk not of such grave matters, but tell me of fine matters, of soft beds and pleasant things, and talk me of brave pastimes, Apes, Bears and Puppets, for I tell thee the forbidden fruit is sweetest of all fruits, for I do not like of your telling me of judgement: but take thou thy jewels, thy instrument, and all the strings of vanity will strike at once, for the flesh loves to be brave, and tread upon corks, it cannot tell what fashion to be of, and yet to be of the new fashion. Rejoice O young man in thy youth. O this goes brave, for while wickedness hath cast his rubs, and vengeance casts his spurs and his foot, and thus she reels and now she tumbles, and then she falls, therefore this progress is ended. Pleasure is but a spur, riches but a thorn, glory but a blast, beauty but a flower, sin is but an hypocrite, honey in thy mouth, and poison in thy stomach: therefore let us come again and ask of Solomon in good sooth, whether he meaneth in good earnest, when he spoke these words, O (saith Solomon) it is the best life in the world to go brave, lie soft, and live merely, if therewere no judgement. But this judgement mars all, it is like a damp that puts out all the light, and like a box that marreth all the ointment: for if this be true, we have spun a fair thread, that we must answer for all, that are not able to answer for one: why Solomon maketh us fools, and giveth us gauds to play withal: what then, shall we not rejoice at all? yes, there is a godly mirth and if we could hit on it, which is called, Be merry and wise: Sara laughed, and was reproved: Abraham laughed, and was not reproved. And thus much for the first part. But remember that for all these things thou shalt come to judgement. This verse is as it were a dialogue betwixt the flesh and the spirit, as the two counsellors: the worst is first, and the flesh speaketh proudly, but the spirit comes in burdened with that which hath beenespoken. The flesh goeth laughing and singing to hell, but the spirit casteth rubs in his way, & puts him in mind of judgement, that for all these things: now ends rejoice, and here comes in but: if this but were not, we might rejoice still, if young men must for all the sports of youth, what then shall old men do, being as they are now? surely if Solomon lived to see our old men live now, as here he saith of young men, so high as sin rageth, yet vengeance fits above it, as high as high Babel. Me thinks I see a sword hang in the air by a twine thread, and all the sons of men labour to burst it in sunder. There is a place in hell where the covetous judge sitteth, the greedy Lawyer, the griping Landlord, the careless Bishop, the lusty youth, the wanton dames, the thief, the robbers of the commonwealth, they are punished in this life because they ever sin as long as they could, while mercy was offered unto them, therefore because they would not be washed, they shall be drowned. Now put together rejoice and remember: thou hast learned to be merry, now learn to be wise: now therefore turn over a new leaf, and take a new lesson: for now Solomon mocketh not as he did before, therefore a check to thy ruffs, a check to thy cuffs, a check to thy robes, a check to thy gold, a check to your riches, a check to your beauty, a check to your muck, a check to your graves: woe from above, woe from below, woe to all the strings of vanity: dost thou not now marvel that thou hadst not a feeling of sin? for now thou seest Solomon saith true, thine own heart can tell that it is wicked, but it cannot amend: therefore it is high time to amend: as Nathan cometh to David after Belzebub, so cometh accusing conscience after sin. Me thinks that every one should have a feeling of sin, though this day be like yesterday, and to morrow like to day, yet one day will come for all, and then woe, woe, woe, and nothing but darkness: and though God came; not to Adam until the evening, yet he came: although the fire came: not upon Sodom until the evening, yet it came and so comes the judge although he be not yet come, though he have leaden feet, he hath iron hands: the arrow stayeth and is not yet fallen so is his wrath: the pit is digged, the fire kindled, and all things are made ready and prepared against that day, only the small sentence is to come, which will not long tarry. You may not think to be like to the thief that stealeth and is not seen: nothing can be hid from him, and the judge followeth thee at the heels: and therefore whatsoever thou art look about thee, and do nothing but that thou wouldst do openly, for all things are opened unto him: Sara may not think to laugh and not be seen: Geheza may not think to lie and not be known: they that will not come to the banquet, must stand at the door. What, do you think that God doth not remember our sins which we do not regard? for while we sin, the score runs on, and the judge setteth down all in the table of remembrance, and his scroll reacheth up to heaven. Item for lending to Usury. Item, for racking of rents. Item, for deceiving thy brethren. Item for falsehood in wares. Item, for starching thy ruffs. Item, for curling thy hair. Item, for painting thy face. Item, for selling of benefices. Item, for starving of souls. Item, for playing at cards. Item, for sleeping in the church. Item, for profaning the Sabbath day. With a number more hath God to call to account, for every one must answer for himself. The fornicator for taking of filthy pleasure, O son, remember thou hast taken thy pleasure, take thy punishment. The careless Prelate for murdering so many thousand souls. The Landlord for getting money from his poor Tenants by racking of his rents: see the rest, all they shall come like a very sheep, when the Trumpet shall sound, and the heaven and earth sh●l come to judgement against them: when the heavens shall vanish like a scroll, and the earth shall consume like fire, and all the creatures standing against them: The rocks shall cleave a sunder, and the mountains shake, and the foundation of the earth shall tremble, and they shall say to the mountains, cover us, fall upon us and hide us from the presence of his anger and wrath, whom we have not cared for to offend: but they shall not be covered & hid: but then they shall go the black way, to the snakes and serpents, to be tormented of devils for ever: O pain unspeakable! and yet the more I express it, the more horrible it is, when you think of a torment passing all torments, and yet a torment passing all that: yet this torment is greater than them, and passing them all. Imagine you see a sinner going to hell, and his sumner gape at him, his acquaintance look at him, the Angel's shout at him, and the Saints laugh at him, and the devils rail at him, and many look him in the face: and they that said they would live and die with him, forsake him, and leave him to pay all the scores. Then judas would restore his bribes. Esau would cast up his pottage. Achan would cast down his gold, and Gehezi would refuse his gifts. Nabuchadnezzar would be humbler. Balam would be faithful, and the Prodigal son would be tame. Me thinks I see Achan running about, where shall I hide my gold that I have stolen, that it might not be seen nor stand to appear for a witness against me? And judas running to the high Priests, saying: hold, take again your money, I will none of it, I have betrayed the innocent blood. And Esau crying for the blessing when it is too late, having sold his birthright for a mess of pottage. Woe, woe, woe, that ever we were borne. O where is that Dives that would believe this, before he felt the fire in hell, or that would believe the poorest Lazarus in the world, to be better than himself, before that dreadful day come when they cannot help it, if they would never so feign, when repentance is too late? Herod shall then wish that he were john Baptist. Pharaoh would wish that he were Moses, and Saul would wish that he had been David. Nabuchadnezzar, that he had been Daniel. Hammon to have been Mardocheus. Esau would wish to be jacob, and Balam would wish he might die the death of the righteous: then he will say, I will give more than Ezekias: cry more than Esau: fast more than Moses: pray more than Daniel: weep more than Mary Magdalen: suffer more stripes than Paul: abide more imprisonment than Michai: abide more cruelty than any mortal man would do, that it might be, Ite, go ye cursed, might become ye blessed. Yea, I would give all the goods in the world, that I might escape this dreadful day of wrath and judgement, and that I might not stand amongst the go. O that I might live a beggar all my life, and a Leper. O that I might endure all plagues and sores from the top of the head, to the sole of the foot, sustain all sickness and griefs, that I might escape this judgement. The guilty conscience cannot abide this day. The silly sheep when she is taken will not bleat, but you may carry her and do what you will with her, and she will be subject: but the swine, if she be once taken, she will roar and cry, and thinks she is never taken but to be slain. So of all things, the guilty conscience cannot abide to hear of this day, for they know that when they hear of it, they hear of their own condemnation. I think if there were a general collection made through the whole world, that there might be no judgement day, than God would be so rich, that all the world would go a begging, and be as a waste wilderness. Then the covetous judge would bring forth his bribes, than the crafty Lawyer would fetch out his bags: the Usurer would give his gain, and the idle servant would dig up his talon again, & make a double thereof. But all the money in the world will not serve for one sin, but the judge must answer for his bribes, he that hath money, must answer how he came by it, & just condemnation must come upon every soul of them, then shall the sinner be ever dying and never dead, like the Salamander that is ever in the fire and never consumed. But if you come there, you may say as the Queen of Saba said of King Solomon, I believed the report that I heard of thee in mine own country, but the one half of thy wisdom was not told me. If you came there to see what is done, you may say, Now I believe the report that was told me in mine own country concerning this place, but the one half as now I feel, I have not heard of: now choose you whether you will rejoice, or remember: whether you will stand amongst you blessed, or amongst you cursed: whether you will enter while the gate is open, or knock in vain when the gate is shut: whether you will seek the Lord whilst he may be found, or be found of him when you would not be sought, being run into the bushes with Adam to hide yourselves: whether you will take your heaven now here, or your hell then there: or through tribulation to enter into the kingdom of God, and thus to take your hell now here, or your heaven then there in the life to come with the blessed Saints & Angels, so that hereafter you may lead a new life, putting on jesus Christ and his righteousness. FINIS. THE SINFUL MAN'S SEARCH. job. 8. 5. 6. 7. 5 If thou wilt early seek unto God, and pray unto the Almighty: 6 If thou be pure and upright: then surely he will awake unto thee, and make the habitation of thy righteousness prosperous. 7 And though thy beginning be but small: yet thy latter end shall greatly increase. IN a sick and evil affected body (dearly beloved) we usually see preparatives ministered, that the maladies may be made more fit and pliable to receive wholesome medicines. The like, yea, and greater regard ought we to have of our souls which being not crazy only, or light lie affected with sin, but sick even unto death, had need to be prepared with threats and exhortations, comforts and consolations, one way or other, that they may be made fit, not to receive the preparative, but the perfection of happy salvation. And for this cause have I made choice of this part of Scripture, as of a light to shine unto us in darkness, a direction to our steps, and a lantern to our paths, while we wander through the boisterous waves of this wicked world. The text is plain, and object to every man's capacity, naturally budding unto blossoms: The first containing our duty which we are to perform towards God. The second, God's promises, if we perform this duty. Our duty towards God, is implied in these three conditions. First, If thou wilt early seek unto God. Secondly, If thou wilt pray unto the Almighty. Thirdly, If thou be pure and upright: so that the whole consisteth on these three points. First, what it is that God requireth, namely a diligent Division. and speedy search, in these words. If thou wilt seek early. Secondly, how thy search is to be made in prayer, in these words: If thou wilt pray to the Almighty. thirdly, what effect these things ought to work in us, a purity and sincerity of life, in these words, If thou be pure and upright. As our duty towards God consisteth in three points: so God's blessing towards us, is also threefold answerable to the same. First, for seeking, he promiseth, he will awake unto thee. Secondly, for praying unto him, he will make the habitations of thy righteousness prosperous. Thirdly, for being pure and upright, he will make thy latter end increase exceedingly: yea, though thy beginning be but small. First therefore concerning the search, it is a work both Concerning the search. Psal 107 Matth 6 in desire and labour to be joined to God. In the Psalm this standeth for the burden of the song: They called upon the Lord in the time of their trouble, and he delivered them. It is but, Ask and have, seek and find, knock and it shall be opened unto you. Saving that here these things are to be regarded, to wit, how, by whom, and when we must seek the Lord. How? First, faithfully, for if ye have but as much as a grain of mustard-seed, and say unto this mountain, Remove, Mat 17. 20 Eccle 35 it shall remove, and nothing shall be unpossible unto you. Then next humbly, for it is the humble petition that pierceth the skies, & that showed the Publican to departed home to his house more justified than the boasting Pharisie: and they alone that be humble and meek, find rest for their souls. And last of all, continually, for we must not faint in well doing because the reward is not promised to him that doth, but to him that contiuneth to do. Gal. 6 1. Thes. 6 But we may long seek and never find, except we seek the Father by the Son: For no man knoweth the Father, 1. Tim. 2 but the son, and he to whom the Son shall disclose him: he is the way, the truth, and the life, and no man cometh to the Father but by him. There is one God and one mediator betwixt God and man, the man Christ jesus. So that if we sin, we have an advocate, jesus Christ the just, and he is the propitiation for our sins: only let us seek the Lord while he may be found. And to this end the word Seeking is used in this place, that we may learn, that as the heavens and the planets, and the whole frame of nature were ordained to finish their course by motions and operation: so man, as he was ordained to a most blessed and happy end, should attain thereunto, not by sloth and idleness, but by an earnest seeking of the same. The kingdom of heaven is like a treasure, Matt. 13. 14 which cannot be found without seeking and digging. It is like the precious pearl, for which the wise Merchant was content not only to seek, but to sell all that he had, to buy it. God hath placed us here in this world as husbandmen, to plough up the fallow of our hearts: as labourers to work in his vinyeard: as travelers to seek a country: as soldiers to fight the battle of the Lord against the flesh, the world, and the devil. And for this purpose hath he proposed unto us an untilled land, a vinyeard, a triple enemy to fight against: that we might remember, that we must till the ground, if we will reap the fruit: that we must prune the vine, if we will drink of the grape: that we must fight if we will overcome. He that tilleth the land (saith the wise man) shall be satisfied with bread, but he that followeth Prover. 28 idleness, shall be filled with poverty, Idleness is a moth or canker of the mind, and the fruits thereof are wicked cogitations, evil affections, and worse actions: corrupt trees without fruit, twice dead, and plucked up by the roots, engendering judge. 1 Prou. 24. in the mind a loathing of God and godliness. Eschew therefore idleness, I beseech ye, and by the want ye find in others, learn instructions for yourselves. Be not forgetful how busy your enemy is, if he find ye idle: first he putteth ye in mind of some vanity: then offereth opportunity to practise: then he craveth consent; and if ye grant him that, he triumpheth by adding practice: he leaveth no means unattempted, whereby he may subvert and bring ye to perdition. To one (as to Eva) he promiseth the Gen. 3 knowledge of good and evil. Another he seduceth with lying speeches, as he did Pharaoh the king, whom he deceived Exod. 7. 22 1. Kings 13 1 Cor. 2. 1 by false Prophets. To the jews he pretended the temple of the Lord. To the heathen he showed universalities and antiquities. And to omit particulars, he leaveth no men unattempted, whereby he may entangle the souls of the simple, and wrap them in the snares of death. Fly idlenesle therefore, and seek virtue, and the way thereof: seek learning, as for a iwell, make diligent search and inquisition after her: seek early, and seek late in the morning sow thy seed, and in the evening let not thy hand rest: seek him in the day of trouble, and he will deliver thee, and thou shalt glorify him. Seek him, there is the commandment: he will deliver thee, there is the promise: and thou shalt glorify him, there is the condition. To disobey the commandment is rebellion: to distrust the promise, is infidelity: to refuse the condition, is vile ingratitude. Wherefore let us seek, and seek earnestly, with a fervent spirit, and humbleness of heart, and let us persuade ourselves that there is no seeking without finding, no opening without knocking. The second circumstance to be considered in this point, is to whom we must seek for these things. Our direction 2. is made unto God, For every good and perfect gift is from above, descending from the father of lights. And as for many james. 1. 27 causes we are to seek God, and to God alone, so especially for these four. First, because we have nothing of ourselves, nor of any other creature, but whatsoever we have, we have it of God: for what hast thou that thou hast not received? in him we live, we move, and have our being. Art thou wise in thine own conceit? O remember that the wisdom of the world is foolishness with God. O consider that the natural man understandeth not the things of God. These things are hid 1. Cor. 2 Rom. 1 from the wise and prudent, and are revealed to babes and sucklings. Alas what were manif he were once left to himself? A map of misery, and a sink of calamity. Alas, how were he able to resist the fiery darts of the adversary, who 2. Pet. 2 reve. 2 continually goeth about like a roaring lion, seeking whom he may devour? Here ye may note first his malice, for he daily accuseth us before the chief judge of the kings bench: when he cannot prevail in this court, but seethe his bills of accusation repelled, than he removeth the matter to the court of our own consciences where on the one side he layeth the books of the law, and statutes made against sin: on the other side the bills of accusation brought in against us out of the books of the Law, alleging these strict places against us: The soul that sinneth shall die the death: Cursed is he that abideth not in every point of the law, to do it. On the other side, he bringeth in our consciences to witness against us, and then inferreth this hard conclusion: Therefore there is no hope in salvation. Then if he see that we appeal from justice to mercy, and say: At what time soever a sinner repenteth, the judge putteth all his wickedness out of his remembrance, he dealeth with us, as crafty worldlings deal in matters of law, who when they see their matters pass against them in higher Courts, bring down their case into the country, to be decided by the neighbours: who, either for their simplicity cannot, or for their favour dare not judge of the truth of the matter. So our adversary, though God himself do discharge us, though our conscience doth testify our innocency: yet he accuseth in the third court before men, where he is bold to power out his whole venom and poison of his malice against us, and to forge what lies, and slanders, and libels he list, because he knoweth they shall be received as true. Thus he accused Christ jesus our blessed Lord and Saviour before Pontius Pilate, and caused divers false and untrue witnesses to come in against him. But if he were malicious only to wish our destruction, and not mighty to wreak his malice, we should have little cause to fear: but he is mighty, therefore he is termed alion, the power of darkness, a great dragon, which drew to the earth the third part of the stars of heaven: Luke. 11. Ephe 6. Reu. 12. that is, with earthly temptation to have overthrown them, which seemed to shine in the church of God as Lamps, and Stars. O then how easy is our overthrow, if the Lord did not hold us up, which shine not as stars in heaven, but creep like worms on earth? 3 Yet if he were but malicious and mighty, it were better with us; but he is fierce, and therefore called a roaring Lion, who laying wait for the blood of the godly, stirreth up blood-thirsty persecutors, to make themselves drunk with the blood of the saints: as most grievoussy he did from the time of john Baptist, to the reign of Maxentius, the space of 294. years, flaying some by the sword, burning other with fire, hanging some on the gallows, drowning some in rivers, stabbing some with forks of iron, pressing others unto death with stones, devouring many thousands of the tender lambs of Christ's flock. 4 To this malice, might and rage, is added his subtle policy, which he useth in circumventing the faithful, he doth not pitch his tents in any one place, but walketh about from place to place to spy out his best advantage, in the night john. 1 he soweth tars, and in the day he hindereth the growth thereof. 5 He proceedeth after further, and addeth to his policy industry, he considereth our natures and dispositions, and to what sins we do most incline: and thereunto he apply himself, sometimes by flattery, sometimes by fear, sometimes by feeding our humours he subtly enticeth us, sometimes by violence he goeth about to enforce us, sometime by changing himself into an Angel of light, he endeavoureth to betray our souls into his hands, and in whatsoever estate he findeth us, he thereby taketh occasion to lay siege to our souls. Thus ye see noted in a word, the force of our adversary: examine now yourselves, whether ye have any thing in yourselves, and you shall find nothing but weakness and corruption. It is God that giveth strength to the mighty, wisdom to the prudent, and knowledge to the understanding: he teacheth David's hand to fight, and his fingers to Psal. 144. battle he giveth strength to his arms to break a bow, even a bow of steel: wherefore let neither the wise man glory in his wisdom, nor the strong man in his strength: but let him that glorieth, glory only in the Lord. Secondly, we are to seek unto God alone, because none 2 is so present as he for God, because he is almighty, and with his power filleth both heaven and earth, is present always with them that fear him, and ready to secure them in distress. The Lord is near to all that call upon him in truth, he heareth our groanings & sighs, and knoweth what things are necessary for us before we ask. The third reason why we must seek unto God is, none 3 is so able to help us as he: but of this I shall have particular occasion to speak when I come to this point, And pray to the Almighty. The fourth reason why we must seek Christ alone is, because there is none so willing to help us as he. It is a great 4 courage to us to make suit, when we are persuaded of the willignesse of him to whom we make suit: and I pray ye, who was ever more careful for our salvation, and more watchful over us than the Lord? who ever put his trust in him, and was confounded? In this respect he is called a Father, because, as the father tendereth his son, so the Lord doth all those that put their trust in him. Can there be any more willing to help us than Christ, whose whole head was sick, and whose heart was heavy for our sakes? yea, in whose body, from the sole of the foot to the crown of the head, was nothing but wounds and swellings, and sores? But alas, this was nothing to that he suffered for our sakes. He was compassed about with fears and horrors, till his sweat was drops of blood, and his bones bruised in the flesh, he was whipped and scourged, and chastised with sorrows, till he cried out in the bitterness of his soul, O Lord, if it be possible, let this cup pass from me. The heavy hand of God was so grievous upon him, that he bruised his very bones, and rend his rains asunder: he could find no health in his flesh, but was wounded, yea wounded to the death, even the most bitter death upon the Crosse. His tender fingers were nailed to the cross, his face was wrinkled with weeping and wailing, his sides imbrued and gored with his own blood, spurting and gushing fresh from his ribs, the shadow of death was upon his eyes. O what grief could be like to this, or what condemnation could be so heavy, sith there was no wickedness in his hands? sith he was the brightness of his father's glory, and the sun of righteousness that shined in the world, as to see his days at an end, to see such throbbing sighs and careful thoughts without cause of his, so deeply engraven in the tables of his breast. But was this all? no, my brethren, sith his excellency was such above all creatures, that the world was not worthy to give him breath, it was a greater grief unto him, to see himself made a worm, and not a man, a shame of men, and contempt of the people: to see his life shut up in shame and reproaches, how could it but shake his bones out of joint, and make his heart melt in the midst of his bowels? who was ever so full of woe, and brought so low in the dust of death? upon whom did the malice of Satan ever get so great a conquest? This though it were exceeding, yet it was not all, no, it was but a taste of grief in comparison of the rest: behold therefore (if your weary eyes will suffer you to behold) the depth of all miseries yet behind: the sin that he hated, he must take upon his own body, and bear the wrath of his father powered out against it. This is the fullness of all pains that compassed him round about, which no tongue is able to utter, or heart conceive: the anger of the father burneth in him, even to the bottom of hell, and deep sink of confusion: it wrapped him in the chains of eternal death: it crucified him, and threw him down into the bottomless pit of calamity, and made his soul by weeping and wailing to melt into these bitter tears trickling from his eyes: O God my God, why hast thou for saken me? O that my head were a well of waters, and a fountain of tears, that I might weep day & night at the remembrance hereof: but lest I linger too long about one flower, while I have many to gather, I will conclude this point thus in a word: Sith Christ hath suffered these, and an infinite number such like torments for our sakes, it is blasphemous once to dream or imagine any to be more willing to help us than he: nay, he is more ready to hear our prayers, than we to offer them unto him, insomuch as he complaineth by the Prophet Esay: I have been found of them which sought Esay. 65. me not, all the day long have I stretched out my hand unto a rebellious people, which walked in away that was not good even after their own imaginations. And unto jerusalem he Math. 25 saith, O jerusalem, jerusalem, how often would I have gathered thee together, as the hen gathereth her chickens, but you would not. Wherefore to end this point: Seek for knowledge, as for a treasure, and for wisdom, as for the wedge of gold of Ophir: No mention shall be made in comparison of it, of Coral, Gabish, or that precious Onyx: For job. 28. wisdom is more precious than pearls. But above all things, seek it where it may be found, and where is the place of understanding? Surely, man knoweth not the path thereof: the deep saith, It is not in me: the sea saith, It is not in me: death and destruction say, We have heard the same thereof with our ears: all creatures say, it is not with us: but God understandeth the way thereof: and unto man he saith, The fear of the Lord is the beginning of wisdom, and to departed Pro. 9 from evil is understanding. The third circumstance is, when we must seek unto God: and holy David answereth, Early, even in a time when Psal. 32 he may be found. Let us redeem the day, which we have foreslowed so many days, wherein we have so long hardened our hearts: let us take up this day, and make it the day of our repentance: let us make it a day of newness of life, as it is the first day of the new year: let even this moment be the last of a sinful life, and the first day to godliness. And as the wise man saith: Make no long tarrying to turn unto the Eccle. 5 Lord, and put not off from day to day, for suddenly shall the Lord's wrath break, and in thy security thou shalt be destroyed, and shalt perish in the time of vengeance. Art thou a Magistrate, placed in high room and authority, and seated in the throne of dignity? then use not this thy might to wrong and oppression, grind not the faces of the poor, swell not with pride, despising his low estate: Sel not thy righteousness for silver, preferring the merchants of Babylon before the citizens of jerusalem. Amos. 8 Art thou a private labouring man? Do thy duty truly, 1. Pet. 3 be subject, and live in dread to displease the good magistrate. Art thou old, and hast consumed the flower of thy youth in wantonness? break off thy course, and frame thyself to sobriety: give the water no passage, no not a little: for if it have never so little issue, it will overflow thee: and if thou do slack the rains never so little, thy sins will carry thee (like a wild horse) thorough brambles and bushes, and will leave no soundness in thy flesh: work this reformation in thyself betimes, even to day, even this first day of the new year: If you will hear my voice, harden not your hearts. Art thou young, and dost begin to flourish like the young palm tree? O consider, that the only way to retain the blossoms of thy beauty, and to keep thy flower from withering, and thy leaf from fading away, is to seek early unto God, and to apply thy mind to understanding, to prevent the morning watch's, and to give thy body to be moistened of the morning dew! For beside the good hours that are well employed in some good study and holy exercise, early rising bringeth health to thy body, and increaseth the number of thy days. Seek therefore, and seek early, consecrate yourselves Nazarites unto the Lord, touch no unclean thing, give no provocation to the flesh, Strive with the cock in watchfulness, Eccle 12 and rise with the chirping of the birds: sacrifice your body a sweet smelling sacrifice unto the Lord. This sacrifice is like a sacrifice of fine flower: it is like the fat taken from the peace offering: yea, it is better than any sacrifice, it is like the flower of roses in the spring of the year, and as the lilies in the springs of water, and as the branches of Frankincense in the Eccle. 32 47. 50. time of Summer: and as a vessel of masty gold beset with rich stones, as a fair Olive that is fruitful, and as the tree that groweth up to the clouds. Having spoken of the Search, it followeth that I speak of the manner how it is to be made. In prayer, by these words, If thou pray unto the Almighty. I showed ye before, the force of our adversary, receive now a shield against his force, even the shield of prayer. He is not to be resisted by ringing an hallowed bell, nor by sprinkling of holy water, nor by the relics of Saints, nor by our own works and merits, for these are weapons of his own making, but by an earnest seeking to God, which search and seeking must be made by prayer, against which his poisoned venom taketh no effect. It is his malice that accuseth: prayer pleadeththy case before God, and repelleth all his accusations: for all the Prophets do witness, that whatsoever we ask in prayer, if Mat. 2. we believe, we shall receive it. It is his rage and fury that should terrify us; nay that prayer that strengthened Samson to rend a young Lion, as one should have rend a kid, having nothing in his hand, shall smite and shut up the mouth of this Lyon. As for his policy and walking up and down, seeking to devour us, it cannot prevail; For the prayer of james 5. 15 the faithful shall save them; and the Lord shall raise them up, and if they have committed sin it shall be forgiven them, and after this conflict ended, they shall triumph for ever with jesus Christ our Saviour. But in any case see you unite to your prayer knowledge, that you be not seduced to offer your petitions to strange gods, as Saints, stocks or stones. Then consent that we ask only in the name of Christ john 16 jesus, not for any desert of our own: for whosoever believeth in Christ, shall have remission of sins, he shall not perish, but have life everlasting, he shall not come into judgement, Act. 15, 10 but shall pass from death to life. Lastly, a confidence, which is a certain persuasion of God's mercy toward us: this is that prayer, of which the lamb testifieth, That whatsoever we ask by prayer, it shall given us by God the father. A thing (dearly beloved) so precious, that nothing is more accepted in heaven, nothing more grateful to God: a service commanded of God himself, taught by Christ our Saviour, and frequented by the Angels: a thing of more force with God, than any oration of the eloquent. Hast thou not heard how the Sun stood still in the firmament, and was not suffered to run his course? josua and Iosh 6 2. King 20 Dan. 6. Ezechias prayed, and the Sun stood still. Hast thou not heard of the stopping of the lions mouths? Daniel prayed and his prayer stopped the lions greedy and devouring throats. Hast thou not heard of the dividing of the red sea? the Israelites prayed, and the waters of jordan were dried up: yea, the Israelites prayed, and the waters stood about Exod. 14 them like to a wall. Hast thou not heard how the fiery furnace lost his heat? the three children prayed, and the fire Dan. 3 lost his heat. Hast thou not heard how the heavens were opened and shut? Elias prayed, and the heavens were shut up three ye ears: Elias prayed, and the clouds powered down 1 King. 8 rain from heaven. O sure fortress, more forcible than any engine, and stronger than the gates of hell, and to conclude, the sum and substance of all in few words: the only thing whereby mortal men have the clouds, and the stars, and the Angels, and all the powers of heaven at commandment. For as Deborah sung in her song: They fought from heaven, even the judg. 4 stars in their courses fought against Sisera: for all creatures have been subject to the prayers of the faithful, to revenge the lords quarrel, to help the Lord, to help the Lord against the mighty. Prayer hath ever been the cognisance, and the victory, and the triumph of the faithful: for as the soul giveth life to the body, so prayer giveth life to the soul. O that I could engrave the love of it in your hearts, as with a Diamond, and so instill your minds, that my words might be pricks to your consciences, and thereby give ye occasion to pray often. It is a wonderful matter to be able to persuade men, but if prayer be able to persuade the living God, o how great is the force thereof! it goeth thorough the clouds, and ceaseth not till it come near, and will not departed till the most high have respect thereunto. O that you would therefore pray often, and learn of Christ (the most absolute pattern of our life) to pray continually. He prayed in Luke 6 Luke 6 Luke 6 john 11 Math 26 john 18 Luke 22 Luke 23 Math 19 Psal 40 Rom 8 his baptism, in the wilderness, in preaching, in working of miracles, in his passion, on the mount, in the garden, in his last supper, in commending his spirit to God at all times, and in all places, that he might leave unto us an example of the same. It followeth. And pray to the Almighty, to those three former reasons which I brought, why we must seek and pray to God alone, I added this as a fourth: because there is none so able to help us as the Lord. He that trusteth in the Lord shall be as mount Zion. If God be on our side, who can be against us? It is God that justifieth, who condemneth? The Lord destroyeth the counsel of the heathen, he 2. Tim 4. maketh their devices to be of no effect. Christ is the Angel of great counsel, wisdom, and understanding, and there is Psal 83 Esay 9 Prou 2. no devise against the Lord. The world notwithstanding is come to that frame, that every man hath got him a strange kind of belief. Some believe not the Law, but the prophets: some be persuaded in the supremacy, but not in the sacrament: some in free will, but not in merit: some in invocation on saints, but not in purgatory: some in pilgramages and pardons, but not in images: some like the doctrine well enough, but not the preachers: the most believe little, yet many believe somewhat, few believe all: therefore to deal plainly, because plain dealing is best, you must not believe by the halves: I mean you must not repose some trust in God, and some in Saints, but all in the Lord. The gods of the Gentiles they have mouths and speak not; eyes & see not, Psal 105 ears and hear not: then what can be looked for at their hands? But the Lord is strong and mighty, a merciful God: and therefore thorough the Scriptures, he is called a Rock, a Psal 18 Fortress, a strong Tower, a Shield, a horn of salvation, a refuge, the Lord of hosts, with other such like appellations, that we might be assured, that our help and deliverance cometh from the Lord. Put test thou any trust in man, whose breath is in his nostrils? Cursed is he that maketh man his strength & flesh his arm. Surely Pharaoh, and all princes are a broken staff, on which jere. 7. 7 1. King. 16 if a man lean, it will strike into his hand and pierce it, & lay him groveling in the dust: It is better therefore to trust in the Psal. 18 Lord, than to put any confidence in Princes. Thinkest thou that Angels, or Saints, or Images can help thee? O foolish and impious piety, to at tribute more unto the Angels, than they dare arrogate unto themselves. The Angel in the revelation, reve. 19 forbiddeth john to worship him. As for the image, we read that to turn the glory of the incorruptible God, into the Rom 1 similitude of a corruptible creature is idolatry. Well may I then affirm with Moses, Cursed be the Image and the Image Deut. 27 maker. The conclusion therefore of this point is this, that we seek the Lord and his strength evermore, that we pray unto God in humility & sincerity, and in full assurance of faith continually, who without end is to be sought, because without end he is to be beloved. The third thing contained in our duty is, what effect this seeking and praying aught to work in us, comprehended in these words: If thou be pure & upright: if the clouds be full, they will power forth rain upon the earth: & unpossible it is, that a man that seeketh after God and prayeth unto 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 the water be pure, it will send forth pure waters into the cisterns. Wherefore as good motions are stirred up by prayer, so must they be fostered by practice of life, according to that of the Apostle: Quench not the spirit, nor grieve the holy one of God, 1. Thes. 6 by whom ye are sealed to the day of redemption. He quencheth, dearly beloved, the spirit, which being once Ephes. 4 lightened with the sparkles of faith, & felt God's motions in his heart, doth neglect to increase the one to a flame, & the other to good works in his life, but with the dog turneth to his vomit & with the Sow that was washed, to her wallowing again in the mire. Therefore (beloved) love and seek the Lord, pray to the almighty, be pure and upright in conversation, fly from sin as from a serpent; for if thou come near, it will bite thee. The teeth thereof are as the teeth of a Lion, to slay the souls of men, and all iniquity is as a two edged sword, the wounds that it gives cannot be healed. I dare not stand as I would upon these points, fearing tediousness: wherefore let this suffice for the former general part, concerning the duty we own unto God. Now God's promises for the performance hereof, yield unto us most plentiful matter of doctrine & consolation. First, of his justice, that as he will suffer no sin unpunished: so he will leave no good work unrewarded, but giveth to every several action his several hire, & just recompense of reward. Shall the hour come, in which all that are in their graves, shall hear a voice, & come forth, they that have done well, to the resurrection of life, they that have done evil, to the resurrection of condemnation? Shall the Lord search jerusalem with Lanterns? Shall all foul corners be swept, and all pleites and wrinkles be unfolded? Shall the sea, grave, death, and hell, give up all that is in them? and shall all the dead (both great and small) stand before God, when the books are opened? and shall every man have praise of God according unto his deserving? Shall we then discern between the vessels of honour and of wrath, between sheep and goats, the just and unjust? Finally, shall there be an infallible general, and incorrupt judgement, wherein the book of all our offences shall be laid wide open? Now God be merciful unto us; 1. The. 5 be favourable O Lord, be favourable. But to proceed, it is thy nature O Lord, to gather up the wheat, and burn the tars, to cut down all fruitless trees, & cast them into the fire, Ephes. 4 yea, into a fiery furnace, that never shall be quenched, into an utter darkness, where is weeping, wailing and gnashing of teeth; then be favourable O Lord, be favourable. Doth not the Lord spare David, a king and a Prophet for murder? doth he not spare the Sichemites for adultery? nor Absalon for treason? nor Saul for tyranny? nor Eli for negligence, nor Achab, jeroboam, nor jezabel for cruelty? nor Herod, Nabuchadnezzar, & Lucifer for pride; nor Pharaoh for incredulity: then be favourable O Lord, be favourable to us, in whom almost every one of these sins do dwell and remain. Did the Lord for corruption overflow the world with water? did he burn Sodom for her villainy? did he cast Adam and Eve out of Paradise, for eating of the forbidden fruit? did he stone a poor wretch to death, for gathering chips on the Sabbath day? then be favourable O Lord, be favourable unto us. But doth not the Lord spare the Cedar tree for his height? nor the Oak for his strength? nor the Poplar for his smoothness? nor the Laurel for his greenness? No verily, from the Cedar that is in Lybanon, even to the hyssop that groweth out of the wall, yea, every one that bringeth not forth good fruit, is hewn down 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 have forsaken the law by everlasting perdition. Behold, the Lord shall come in the great and latter day of judgement, when none shall escape his judgement seat, with reve. 1. 7 2. Cor. 5 clouds shall he come, and every eye shall see him, even they which pierced him thorough, shall also wail before him, being summoned all to appear most fearfully before his imperial throne of majesty: them be favourable O Lord, be favourable. A 'las, with what eyes shall we miserable sinners behold him, so gloriously sitting in his royal kingdom, with all his mighty and holy angels, and whole number of saints sounding with the voice of the archangel, and trumpet of God, causing the heavens to pass away with a noise, and the elements to melt like wax, & the earth to burn with the works thereof? yea, with what eyes shall we behold him, when we see the Sun darkened, the Moon eclipsed, and the stars fall down from heaven? But alas, when he taketh the furbished blade into his hand, when he is ready to throw the fiery thunderbolts of his wrath, when he summoneth before him the worm that never dieth, the fire that never shall be quenched, to revenge upon the wicked: into what a plight are they then driven? then leave they off; be favourable O Lord, be favourable, and say to the hills; O ye mountains, come and cover us, O ye waters come and overwhelm us: woe, woe, woe, how great is this darkness? The godly on the other side are bathed in such streams of bliss, and advanced to such happiness, as neither tongue can utter, nor heart conceive. The second thing we have to note in his promises is his mercy which exceedeth all his works. For God, though he have given a curse of the law against sinners, yet seeing Christ for the penitent hath borne the curse, whereby his justice is not impaired: he is content to accept our weakness as our strength, to recompense our imperfection with reward of greatest perfection, and that which we can perform but in small part he is content to accept as whole, not for any desert of ours, but in the satisfaction of his son, who paid with the seal of his own blood, the ransom for our sins, he hath canceled the hand writing that was against us. Wherefore we are to pray unto God, that whensoever our sins shall come in question before him, that he would look upon Christ jesus the true looking glass, in whom he shall find us most pure and innocent, and to shine most clearly in the righteousness which he had given us by faith: so that we appear not in our own righteousness, but in the righteousness of the lamb, who having taken away the sins of the world, and having made us as white as snow, though we were as red as crimson, saith, he will be merciful to our iniquities, and will remember our sins no more. Of him do all the Prophets be are witness, that through his name all that believe shall receive remission of their sins. Again, Drink ye all of this, for this is my blood which is shed for the remission of sins. Christ gave himself for our sins, that he might deliver us from the curse of the law, even according to the will of the father. Christ bore our sins in his own body on the tree, that we being delivered from sin, might live in righteousness, by whose stripes we are healed, for we were as sheep going astray, but are now returned to the shepherd and bishop of our souls. It is no more but believe, & be saved: believe, and receive remission: believe, and lay off thine own righteousness, and invest thyself with the righteousness of the unspotted lamb. David was young, and after was old, yet in all his days he never saw the righteous forsaken. Sometimes he scourgeth his children, but like a loving father he layeth no more upon them than they are able to be are, for he afflicteth them for his own justice, because they are sinners: for his wisdom, to exercise their faith: for his mercy, to cause them to repent, but this is the end of all, he helpeth them in their distresses, he revengeth himself upon his enemies, & giveth to his people rest and quietness. O that we would therefore praise the Lord, and forget not all other his singular benefits: O that we would confess, that his mercy endureth for ever. The third thing to note in his promises, is his bountiful kindness, in requiting so small a thing, with so great & liberal blessings: and bindeth himself by obligation (as it were) that as sure as we perform the one, so he will not fail to accomplish the other. The fourth is his patience and long suffering, which is not slackness, as some men account slackness: but is patience, because willingly he would have no man to pertsh, but gladly would have all men to come to repentance. He is content to stay our leisure, till we seek and pray unto him: and never smiteth, till there be no hope of redress. The fift, is his love, in that he is content to stir us up to holy exercises, & purity of life, & to allure us with fair promises of aid, & prosperous increase of all his blessings in this world. The particular examination of these blessings would require a larger discourse, than (fearing tediousness) 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 up unto thee, it is a greater benefit than the words import: for it signifieth, not only that he will hear thee, but that he will also do what thou desirest, and satisfy thy request. As long as the sinner sleepeth, the Lord is said to be asleep: but as soon as the sinner awaketh from sin, God will arise (saith David) Psal. 78 and his enemies shall be scattered, and they that hate him, shall fly before him: as the smoke vanisheth before the wind, & as the wax melteth before the fire, even so shall the wicked perish at the presence of God. Wherefore as Paul exhorted the Ephesians, so I exhort you, Awake thou that sleepest, Ephe. 5. stand up from the dead, & christ shall give thee light: awake unto God, & God will awake unto thee, & Christ even the son of God, the bright morning star, shall give thee the light of life. In the second, he promiseth abundance of worldly blessings, in recompense of prayer, for it is said, He will make the habitations Reu. 22. 2 Psal. 1. 12 of thy righteousness prosperous, that is, the Lord will make peace within thy walls, & prosperity within thy palaces: he will command his blessings to be with thee in thy store Pro. 28 house, and in all thou settest thy hand unto: he will open unto thee his good treasures, even the heavens to give rain on thy land in due season. Thou shalt lay up gold, as the dust, & the gold of Ophir, as the flint of the river: thou shalt wash thy paths with butter, & thy rocks shall power out rivers of job. 22 oil: thou shalt call salvation thy wall, & praise shall be in thy gates. Lo, thus shall the man be blessed that feareth God. Psal. 128. Lastly, for being pure & upright, he will make thy latter end greatly increase, & that thou mayst the less mistrust his promise, he will 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 myself, I might discourse unto ye, what strange events (by God's providence) have happened in the world, what great kings and potentates have been plucked down from their thrones, and what contemptible persons in the eye of the world, have been advanced to their rooms How Mardocheus a stranger was exalted into Hamon's place: how joseph and Daniel, the one a bondman in Hest. 8. Gen. 30. Dan. 6 Egypt, the other a captive in Babylon, were made Princes in those kingdoms But because I will not overmuch transgress the bonds of modesty, or hold ye longer than in this place I have been accustomed: only remember what the Prophet saith; He raiseth the needy out of the dust, and lifteth the poor out of the mire that he might set him with the princes, even with the princes of the world. Psal. 113. Remember the example of David, whom the Lord chose and took from the Ewes great with young: that he might Psal. 78 feed his people in jacob, & his inheritance in Israel. Remember the example of job, how the Lord turned the captivity job. 42 of job, as the rivers in the south, how he blessed the last days of job more than the first, how he gave him sheep & camels & oxen, & she asses, in more abundance than he had before, how he increased him with sons and daughters, even to the fourth generation, so that he died being old and full of days. Remember even our own estate, for whom the Lord hath done great things already: as created us, and redeemed us, & sanctified Psal. 126. us, and not long since delivered us from the gaping jaws of those that sought to suck our blood. Upon some he Psal. 41 hath bestowed humility, whereby their minds are adorned with virtue: honour upon others, whereby their persons are invested with majesty: upon others comeliness, whereby the other two are graced: upon others orchards, which they planted not, or at least unto which they gave no increase: upon others increase of virtuous children, whereby their posterity is preserved: upon others, the free passage of his word, which a long time had been obscured by ignorance, the mother of devotion, as the shavelings call it, but under a stepdame of destruction, as we perceive it: & though he bestow but some one or two of his blessings upon us, yet how much are we bound for these blessings, to sing praise, & honour, and glory, unto him that sitteth upon the throne, and unto the Lamb for ever. But upon whom he hath bestowed all these blessings, O how strictly by good cause are they bound to magnify the Lord, and to rejoice in God their Saviour. Examine then your own consciences, I beseech ye, whether God hath bestowed all these blessings upon you or no: and if he have, O what great cause have ye to come before his face with praise, to sing loud unto him with Psalms, to Psalm. 99 Psalm. 96 worship & to fall down before him, to give unto the Lord the glory of his name, to bring an offering of thanksgiving, and to enter into his courts with praise. And yet who knoweth whether the Lord hath greater blessings for ye in store? ye may be sure he will pull down the mighty from their seat, and exalt the humble and meek. Surely, the Lord doth use virtue as a mean to bring us to honour, and whosoever you shall see endued with the virtues of this text, I mean, with seeking unto God, with prayer and purity of life: ye may bee sure there is a blessing reserved for him of the Lord, yea, such a blessing, as though his beginning be but small, yet his latter end shall greatly increase. God increase the love of these things in our hearts, and make us worthy of Christ's blessings, which he hath plentifully in store for us: that after he hath heaped temporal blessings upon us, he would give us the blessing of all blessings, even the life of the world to come. FINIS. MARY'S CHOICE. Luke 10. 38. 39, etc. 38 Now it came to pass as they went, that he entered into a certain town, and a certain woman named Martha, received him into her house. 39 And she had a sister called Mary, which also sat at jesus feet, and heard his preaching. 40 But Martha was cumbered about much serving and came to him and said, Master, dost thou not care, that my sister hath left me to serve alone? bid her therefore that she help me. 41 And jesus answered, and said unto her, Martha, Martha, thou carest and art troubled about many things. 42 But one thing is needful, Mary hath chosen the good part, which shall not be taken away from her. AS Christ had showed himself loving unto Lazarus and his sisters, in raising him from john 11 the death of the body, and then from the death of the soul: so do they here show their thankful minds to Christ again, the one by receiving him into her house, and the other by entertaining him into her heart. As he was God, he was received of Mary: as he was man, he was received of Martha. They both desired to entertain our Saviour, as jacob Gen. 27 and Esau desired to please their aged father: but Mary made choice of the better part, and was preferred before her sister, as jacob sped soonest of most dainty venison, and prevented his brother of the blessing. And although the care of Martha in entertaining of Christ be not to be misliked, yet Mary's diligence in hearing his doctrine, is of purpose preferred, to teach us, that it is much better with Marie to study in the word, and first to seek the kingdom of God, than with Martha to labour in the world, and to neglect that Matth. 6. 35 heavenly kingdom. And yet notwithstanding, such is the corruption of this rusty age, that our greatest care is to provide for this present life, as the rich man, Luke. 12. that enlarged his barns wherein to put his store for many years: but we never or very late remember to provide for the life to come, like that other rich man, Luke. 16. that never thought of heaven, till he was tormented in the flames of hell. In the 11. of john, Christ is said to love the whole family, and here he is said to come unto them. For whom he loveth he cannot choose but visit, like the friends of job that came to comfort him in his great adversity: yea, and the greater love he beareth unto any, the oftener he will resort job. 2. unto them, yea, he will come and dwell with them, joh. 14. 23. Like jacob that came down into Egypt, to his beloved son joseph, and dwelled in Goshen. But Christ is yet Gen. 47 more kind than jacob was, for he came not till he was sent for with horses and Chariots: but Christ came of his own Genes. 45 accord to this beloved family. Thus doth he always prevent us with his blessings: before he was desired he came into the world, he called his Apostles before they came to him, and before he was requested he came unto this noble house. O happy house that entertained such a guest, but thrice happy inhabitants to whom such a guest would vouchsafe to come! When he came to the swinish Gadarens, they desired him to depart out of their coasts, preferring their swine above their Saviour: Luke. 8 but this godly family received them into their house, preferring their God before their gold, and the health of their souls before their worldly wealth. They received him into their house, who had not a house wherein to put his head. Wherein their hospitality is commended, and Matth. 8. 19 shall certainly be rewarded at the dreadful day: for with this and such like works of mercy, the Lord shall answer the sentence of judgement, which is to be denounced against the wicked, that never exercised those works of mercy Let us learn by their example to be harbourous, and given to hospitality, which is so often commended unto us in the Scripture, and shall be so richly rewarded at the last day. Those godly Fathers, Abraham and Lot, entertained Angels in the habit of staungers: so we may daily entertain Gen. 18 Gen. 19 Christ jesus in the habit of a poor man, of a blind man, of a lame man, and whatsoever is done unto any of these that are his members, he accounteth and accepteth as done unto himself. Now as the virtue of hospitality is commendable in all sorts of men: so is it more especially commended to the Ministers, who are expressly commanded by the Apostle among other things, to be given to hospitality. 1. Tim 3. 2 Unto the Levites in the time of the law, the Lord appointed cities of refuge, to signify that the Ministers house should Num. 35 be the poor man's harbour, and his store their treasury: but the true Ministers of our days have no cities of refuge for others, for they have none for themselves: they have not where with to relieve the wants of others, for they have not to relieve their own. When Martha had thus entertained Christ as he was man, into her house, Marie began to entertain him as he was GOD into her heart, she sat at his feet to hear his preaching, for no sooner was Christ come into the house but that he took occasion to teach and instruct the family, and instead of bodily food, which they bestowed upon him, to give unto them the food of the soul. Thus doth he always show himself a thankful guest, into what house soever he entereth, he leaveth better things behind him than he findeth, he loves not to be in Zachees debt for his dinner, Luke. 15 for instead thereof he bringeth salvation to his house neither doth he leave his supperunpaid for here, for in stead thereof he bestoweth upon them an heavenly sermon. This should be the exercise of faithful Ministers, when they are invited to great feasts, that as they are called the salt of the Math 5. 13 earth, which serveth to season the meats, to make them savoury, and preserve them from putrefaction, so they should season the table talk with some godly conference, to minister grace unto the hearers Ephe. 4. 29. These sisters were godly women, and both earnest favourers of jesus Christ, and yet in the manner of their devotion there is such difference, that the worldly affection of the one, may in some sort be misliked, in respect of the godly exercise and practise of the other: Martha is sore encumbered with much serving, where a little service had been sufficient, but Mary is attentive to hear the word of God, which never can be heard sufficiently. Mary sitteth to hear the word, as Christ used to sit when Math. 5 Luke. 4 john. 8 he preached the word, to show that the word is to be preached and heard with a quiet mind. In a still night every voice is heard, and when the body is quiet the mind most commonly is quiet also. But Martha is troubled with other affairs, and therefore unfit to hear the word: as the ground that is surcharged with stones, or overgrown with weeds Math. 5. 13. and thorns, is unfit to receive the seed, or yield any fruit to him that tilleth it. As often therefore as we come to hear the word of God, we must not come with distracted minds, we must not trouble ourselves with the cares of this life, which (as our Saviour saith) are thorns to choke the word, and to make it unfruitful. For Moses was unfit to Luke. 8. 14 Exod. 3 Mark. 10 talk with God till he had put off his shoes, and the blind man unfit to come to Christ, till he had thrown away his cloak: so we must think ourselves unfit to hear the word, and unapt for every heavenly exercise, till we have put off our shoes, that is, our worldly cogitations and affections, and till we have cast away our cloak, that is, all lets and impediments which might hinder us from profiting in our profession. When our minds are quiet, we are fit to deal with heavenly matters, therefore the Doctors conferred sitting in the Temple: and God delighteth to deal with us when we are most private: he appeared to Abraham sitting in the door Gen. 18 Acts. 2 of his Tent. The holy Ghost came down upon the Apostles, and filled all the house where they were sitting. The Eunuch sitting in his chariot, was called and converted by Acts. 8 Philip's preaching. Marry sat at jesus feet, yet sat she not sleeping, as many sit at the Preachers feet, but she sat at Christ his feet, and heard his word. As Paul was brought up at the feet of Gamaliel, and was perfectly instructed in the law of the fathers. Acts 22 Her humility is commended, in that she sat at jesus feet, to show that the word is to be heard with all humility: her diligence and earnestness appeareth, in that she would not depart to help her sister, to signify that the hearing of the word must be preferred before all worldly business. Her diligence and humility serveth to condemn our negligence & contempt of Christ and his word: we do not sit at Christ his feet, nay we rather set Christ at our feet, when we are so negligent in hearing of his word. We are as slow to come to the Church: as the Raven was to come to the Ark, and as loath to spend any time in Gen. 8 the service of God, as Pharaoli was loath to let the Israelites go to serve the Lord. If a commodity were to be seen Exod. 8. 32 whereout some profit might arise, how careful would we be to procure it? what pains would we take to get it? Absalon was not more desirous of a kingdom, than the rich 2. Sam. 15. men of our time are desirous of golden gain. But if it be a matter of cost or trouble, if they cannot hear the word preached without some hindrance to their worldly business, and some extraordinary charge to their purse, then like the Gadarenes, they are content to take their leave of Christ and his word, and had rather lose that heavenly pearl, than Luke. 8 Math. 13. 40. they would part from their worldly pelf. Thus in Christ we have the pattern of a good pastor, and in Marie the pattern of a good hearer: Let ministers learn by his example, to take all occasions to preach the 2. Tim. 4. 2 word, to be instant in season and out of season, and let Christians learn by her example, first to seek the kingdom of God and his righteousness, and then to provide for Math. 6 the things of this life. While Marie was careful for the food of the soul, Martha was curious to provide food for the body, her greatest care was to entertain Christ, & to make him good cheer, to testify her thankful mind unto him that had done so great things for them, he had raised her brother Lazarus from death to life, therefore he was worthy to be well entertained. If Elias deserved to be well dealt withal at the hand of his hostess, whose son he had restored to life: or Elisa 1. King. 17 2. King. 4 deserved such entertainment for her sons reviving: then surely our Saviour Christ was worthy to be welcome hither, where he had raised Lazarus out of his grave, wherein he had lain by the space of four days before. It was well done therefore of Martha to show her thankful mind unto Christ, but it was not well done at that time to show her john 11 self thankful in that manner, it was then time to hear the word: for at that time Christ preached the word, it was no time for her to spend that time in other affairs, and to neglect the greatest affair, the means of her own salvation. It was not unlawful for Martha to labour, no more than it was unlawful for Peter to sleep: but when Christ was preaching, it was no time for her to be so busy in serving, no more than it was time for Peter to sleep, when Christ Math. 25 willed him so earnestly to watch and pray. When Christ preached out of Simons ship to the people that stood Luke, 5 upon the shore, it was no time for Peter to play the Fisherman. But when Christ had left speaking, and commanded him to launch into the deep, than it was time for Peter to let down the net. There is a time wherein we ought to labour in our vocation, and a time wherein we ought to hear the word, and as we may not utterly neglect our lawful callings, to follow Sermons: so must we not bestow the Sabbath, which is consecrated to the service of God, in following the works of our vocation. All things have their appointed time (saith the wise man) Eccle. 3. and every thing is seemly in his convenient season, but when things are done preposterously and out of order, there followeth confusion. Although Martha did not hear Christ, yet did she labour for Christ: many in our days will neither labour for Christ, nor hear of Christ: but as the Israelites were weary of their Num. 21 journey in the wilderness, and loathed that heavenly Manna; so these men are weary of every godly exercise, and are soon cloyed with the word of God. The five foolish Virgins wasted their oil to no purpose, and while they went to buy, were excluded the marriage: Mat. 25 and these foolish men spend this time of grace vainly and wanton, as though after this life there were no time of justice and vengeance to be feared. The day serveth for their pride or profit, the night is spent in sport and pleasure, and no time is left to hear the word. When we are praying, they are playing: when we are preaching, they are eating and drinking, like the old world, that ate and drank, that married wives, and gave in marriage, while Gen. 6 Noah was preparing the Ark for the saving of his household. And as Baal's priests wounded themselves to serve Heb. 11 1. King. 18 their idol: so these men take dangerous courses, and strangely trouble themselves to serve the devil. Now Martha findeth herself aggrieved, and gins to envy her sister's exercise, as joseph's brethren envied him for Gen. 37 1. Sam. 17 his dreams: and the sons of Ishai, that disdained their brother David, for his forwardness in the combat with Goliath. These two sisters, that in other things agreed so well together, in this do differ so much, that Christ must have the hearing of the matter, and decide the controversy, Martha playeth the plaintiff, and accuseth her sister. Marry the defendant answereth by her advocate, and Christ himself that took upon him the office of an Advocate, is become the judge, and giveth sentence on Mary's side: Martha complaineth of her sister's slothfulness, and seemeth after a sort to blame our Saviour for winking at it, requiring him to see the matter redressed speedily. But Christ first reproveth Martha's curiosity, and then excuseth, yea, and commendeth Mary's care. In Martha it appeareth how willing we are to please ourselves in our own conceits, and how ready to conceive amiss of others doings, yea, sometimes to prefer our own defects, before the perfections of other men. If David chasten his soul with fasting, it shall be turned to his reproof. If he put on sackcloth, to testify his contrition, Psal. 69 they jest at him, and the drunkards make songs of him. If john Baptist be temperate in his apparel and diet, Luke. 7. 33 they will say he hath a devil. If Paul answer discreetly for himself, he shall be charged to be mad with overmuch Acts. 26 Luke. 7. 34 learning; yea, if our Saviour Christ himself frequent the company of sinners, to reclaim them from sin, they will not stick to call him a friend and companion of Publicans and sinners. Amongst us, if there be any that be more forward in religion than the rest, and more diligent to hear the word, as Marie was, there shall not want some or other to censure them at their pleasure, yea, to find fault, & to condemn them for so doing, yet are not the godly to be discouraged herewith, or to desist from their godly exercises: for as the Lord answered for Marie, when she held her peace: so the Lord will defend their cause, and take their part against their adversaries. The Lord cannot abide to hear his servants ill spoken of, but is always ready to maintain their right, and to answer for them. He will not suffer Labernele an to speak an ill word to his servant jacob. And if Aaron & Miriam murmur Gen. 3. 24 Num. 12 against Moses, the Lord will punish it with leprosy. What a comfortable thing is this to the gadly, that the king of kings will take their parts, and will not suffer them to sustain any wrong? He is a most sure and trusty friend, that will not abide his friends to be backbited or ill spoken of, but either he will answer in their defence, or he will find some means to stop their mouths, and restrain the slanderous tongues of their enemies, as sometime he stopped Balaams' passage, Num. 22. when he went to curse his people, & caused the dumb beast to speak, and to reprove the madness of the Prophet, 2. Pet. 2. 1●. rather than he would have his people to be cursed. The repetition of Martha's name argueth the vehemency and earnestness of this admonition. The Lord is feign to be very earnest and importunate with us, before he can reclaim us. So when God spoke unto Abraham, he called Gen. 2●. him twice by name: Christ called Peter thrice by name, john 21. to cause him make his threefold confession, to make amends for his threefold denial. And when the Lord spoke unto Samuel, he called him 4. several times by 1. Sam. 3 name, before he answered: for such is the great mercy of God, that he is content to admonish us often of our duty, & such is the dullness & perverseness of our crooked nature, that we cannot be gained by the first admonition: but the Lord must call us often & earnestly, before we will harken unto him. There are two things in this speech of Christ to be observed. The first is, his modest reprehension of Martha's immoderate care: the other is, his friendly defence of Mary's choice. Though Martha was very careful to entertain Christ in the best manner, yet if he perceive any thing in her worthy of reprehension, he will not stick to tell her of it: he will not sooth her in her saying, nor smooth her in her own conceit, for all the trouble and cost that she bestows upon him. If we be often invited to some man's table, and kindly entertained, it would be unkindly taken, if we should find fault with any disorder: but for as much as all Christ his actions are the instructions of Christians, therefore every Christian, but especially preachers, whom it more specially concerneth, must learn by this example how to behave themselves, when they are invited to great feasts, namely, to speak their conscience freely when they see a fault. The best requital that we can make for our good cheer, is to give good counsel and wholesome admonition to them that invite us. When Christ dined with the Pharisie, Luke 11. and was misliked for not washing before dinner, he took occasion to reprove their hypocrisy, their outward show of holiness, Luke. 14 which was the sin of the pharisees: and at another time he noteth them, for pressing to the chief places at banquets, & showeth what modesty is to be observed in sitting down to meat, and what guests should be bidden to our table. So should Preachers behave themselves towards those that invite them to great feasts, when they see perhaps some fault or disorder, either in the master of the house, or in some other of the guests, to say unto them thus, or otherwise as the case requireth: I will warn you of one thing that will do you good, that you would leave your usury and extortion, your covetousness & oppression, that you would leave your swearing and blaspheming the name of God, that you would forbear to profane the lords Sabbath, that you would leave your pride and excess in your diet and apparel, that you would forbear to speak ill of any behind their backs, or to bear any malice or hatred to any of your neighbours. These are the faults which are easy to be espied almost in every place, and these are the faults which the faithful minister of Christ jesus should not leave unreproved wheresoever he cometh. But as Elias told Ahab of his Idolatry, 1. King. 18 Math. 14 Mark. 6. 20 though he were his king, and john Baptist told Herode of his adultery, though he did many things for him, and heard him gladly: so should the Preachers reprove the people for their notorious offences, notwithstanding some favours and courtesies received from them If Christ had cause to find fault with Martha for her too much diligence in his entertainment, it seems he was not curious of his diet, but would have been content with simple cates, he was no delicate or dainty guest, he did not affect or delight in sumptuous banquets, or costhe fare, he rather requireth a religious heart, a constant faith, a willing mind to hear the word, with an earnest care to live thereafter These are the things wherein the Lord delighteth, these are the iuncates which he desireth, and which he preferreth before all earthly cheer. Thus is Martha reprehended for her curiosity: now let us see how Marie is excused and commended for her godly care. One thing is necessary (saith Christ;) and what is that one thing? Even to hear the word preached, which is the power of God to salvation, to every one that believeth. A man may better want all things, than that one needful thing, and yet we desire all other things, and neglect that one thing, which is so needful. This one thing hath Marie chosen, and therefore hath chosen the better part. Martha's part is good, because it provideth for this present life: but Mary's part is better, because it leadeth to eternal life. It is good to be occupied about our calling, to get our living: but it is better to be occupied in hearing the word, which is able to save our souls. As the head and the foot are both needful in the body, so Mary and Martha are both needful in a Commonwealth: man hath two vocations, the one earthly, by his labour, the other heavenly by his prayer. There is he active life, which consisteth in practising the affairs of this life, wherein man showeth himself to be like himself, and there is the contemplative life, which consisteth in the meditation of divine and heavenly things, wherein man showeth himself to be like the Angels: for they which labour in their temporal vocations, do live like men, but they which labour in spiritual matters, live like Angels. When they hear the word, God speaketh unto them: when they pray, they speak unto God, so that there is a continual conference between God and them, because they are continually exercised in hearing and praying. Christ loved Martha for her hospitality, as Isaac loved Esau for his venison. So did he love Marie for her diligence Gen. 25. 28 in hearing his word, as Rebecca loved jacob, for hearkening to her voice. A nurse which hath her breast full of milk, doth love the child that sucks it from her: and Christ which hath his breast full of heavenly milk, is glad when he hath children to suck the same. Let us therefore (as the Apostle willeth us. 1. Pet. 2. 12.) laying aside all maliciousness, and all guile, and disimulation, and envy, and all evil speaking, as new borne babes desire the sincere milk of the word, that we may grow thereby to be perfect men in Christ jesus: let us breath after the fountain of the living water, which springeth up unto eternal life, as the fainty Hart desireth the water brook to quench his thirst: and for as much as Psalm. 42. 1 many things are so troublesome, and one thing is so needful, let us seek that one needful thing, the end of all things, even to fear God and keep his commandements, which we learn by hearing the word of God, whereby faith (without Eccle. 12. 13 Heb. 11. 6 Rom. 10. 17. the which it is impossible to please God) is begotten and nourished in the hearts of men. This is that good part which Mary hath chosen, by so much better than her sister's choice, because it concerneth a better life, and hath the fruition of this present life. Marie hath a double portion: she heard the word, and ate of the meat which her sister dressed, for godliness hath the promise 1. Tim. 4. 8 of this life, and of the life to come. As for all other things, whether they be honours, promotions, pleasures, and what not? They serve only for the maintenance of this present life, which is so short and subject to mutability: but the word of God is the food of the soul, the bread of life, 1. Pet. 1. 13 that immortal seed which bringeth forth fruit unto eternal life. Let the word of God therefore be precious unto Luke. 21. 33 us, because it is so permanent: for heaven and earth must pass, but the word of God endureth for ever. If we make 1. Pet. 1. 25 choice of any thing beside, it must be taken from us, or we shall be taken from it: but if we make choice of this one thing, it shall never be taken from us, neither in this world nor in the world to come. The Lord grant that we be not only hearers, but doers of the word, that it may be truly said of us, as Christ said of his Disciples that heard his preaching, james. 1. 22 Behold my brother, my sister and mother: or as he answered the woman that commended his carnal kindred, Blessed Math. 12. 50 Luke. 11. 28 are they that hear the word of God, and keep the same. FINIS. THE FIRST SERMON of Noah's drunkenness. Gen. 9 20. 21. Noah also began to be a husbandman and planted a vineyard. And he drank of the wine and was drunken, and was uncovered in the midst of his tent. FIrst we are to speak of Noah, then of Cham his wicked son, and after of Shem and japheth his good sons: In Noah, first of that which he did well, and then of his sin. In Cham, first of his sin, and then of his curse. In his brethren, first of their reverence, and then of their blessing. Now we will speak of the Father, and after of his children. Then (saith Moses) Noah began to be a husbandman. This is the first name which is given to Noah after the flood, he is called an husbandman; and the first work which is mentioned, was the planting of a vineyard: one would think when all men were drowned with the flood, and none left alive to possess the earth but Noah and his sons, that he should have found himself something else to do, then to plant vineyards: and that the holy Ghost should have entitled him King of the world, and not an husbandman of the earth, seeing there be no such men as Noah was, which hath more in his hand, than any King hath in the world or shall have to the world's end: but hereby the holy Ghost would show, that God doth not respect kings for their titles, nor men for their riches as we do, & therefore he nameth Noah after the work which he did, not after the possessions which he had, an husbandman. It seemeth that there was great diversity between this age and ours. For if we should see now a king go to plough, a nobleman to drive the team, a gentleman keep sheep, he should be scorned for his labour more than Noah was for his drunkenness: yet when we read how this Monarch of the world thought no scorn to play the husbandman, we consider not his princely calling, nor his ancient years, nor his large possessions to commend his industry, or modesty, or lowly mind therein. Which may teach us humility, though we learn to disdain husbandry. Of whom will we learn to be humble, if Kings give examples, and the son of God humbleth himself from heaven to earth, and yet we contemn the example of the Kings of the earth, and the example of the king of heaven? The time was when Adam digged and delved, when David kept sheep, and all the house of jacob were called men occupied about cattle: but as they for this were abominable to the Egyptians (as Moses saith in the same verse) so they which do like them are abhorred of their brethren: and they which live by them, scorn them for their work, which would be chastened themselves, because they work not. There was no art nor science which was so much set by in former times, and is now profitable to the Commonwealth; bringing less profit unto herself, that may so justly complain of her fall without cause, and her despite from them which live by her, as this painful science of husbandry: that it is marvel that any man will take pain for the rest, to be contemned for his labour, and be a scorn for the rest, which might hunger and starve, if he did not labour for them more than they do themselves. No marvel then though many in the poor Country's murmur and complain, that other cannot live by them, and they cannot live themselves: but it is marvel if their complaint do not grow in time to rebellion, and pull others as low as themselves: for why should the greatest pain yield the less profit? yet this is their case; for if you mark, you shall see that the husbandman doth bate the price of his fruits so soon as the dearth is past, though he raiseth it a little while the dearth lasteth: but they which raise the price of their wares with him, seldom fall again, but make men pay as dear when the dearth is past, as if it were a dearth still. Thus a plentiful year doth damage him, and a hard year doth vantage them. So this painful man is feign to live poorly, far meanly, go barely, house homely, rise early, labour daily, sell cheap, and buy dear, that I may truly say, that no man deserveth his living better, no man fulfilleth the law nearer: that is, thou shalt get thy living in the sweat of thy brows; then this poor son of Adam, which picks his crumbs out of the earth. Therefore he should not be mocked for his labour, which hath vexation enough though all men speak well of him: and in my opinion, if any deserve to be loved for his innocency, or for his truth, or his pain, or the good which he brings to the Commonwealth, this Realm is not so much beholding to any sort of men (but those that feed the soul) as those which feed the body, that is, those that labour the earth: yet you see how they live like drudges, as though they were your servants to provide food for you, and after to bring it to your doors: as the beasts serve them, so they serve you, as though you were another kind of men. I can not think upon their misery but my thoughts tell me, that it is a great part of our unthankfulness, that we never consider what an easy life and living God hath given unto us, in respect of them. If the Apostles rule were kept, they which do not work should not eat: but now they which do not work, eat most: and the husbandmen which work, eat not, but are like Bees, which prepare food for other and pinch themselves. Let us consider this, for they had not one law and we another: but the same curse which was denounced upon Adam, was denounced upon all his children, that every man should get his living in the sweat of his brows. Although I know there be divers works, and divers gifts, and divers callings to work in: yet always provided, they which do not work should not eat, for in the sweat of thy brows, that is, in labour and travel, thou king, and thou judge, and thouprelate, and thoulandlorde, and thou gentleman, shalt get thy living as Adanthy father did, or else thou dost avoid the curse, and a greater curse shall follow, that is, they which will not sweat in earth, shall sweat in hell. Adam had food aswell as thou, and so had Noah, and more than thou, unless thou hadst all, for they had all, and yet they might not be idle, because their hands were not given them for nothing: some work with their pen, some with their tongues, some with their fingers: as nature hath made nothing idle, so God would have no man idle, but that he which is a Magistrate, should do the work of a Magistrate: he which is a judge, should do the work of a judge: he which is a captain, should do the work of a captain, he which is a minister, should do the work of a minister: as when Noah was called an husbaudman, he did the work of an husbandman. This contempt of the country, doth threaten danger to the land as much as anything else in our days, unless their burden be eased, and their estimation qualified in some part to their pains. Thinking that you have not heard of his theme before, seeing the words of my Text did lie for it, thus much I have spoken to put you in mind how easily you live in respect of them: and to certify our minds towards our poor brethren, which indeed seem too base in our eyes, & are scorned for their labours, as much as we should be for our idleness. Then (saith Moses) Noah began to be a husbandman. In that it is here said that Noah began, it doth not disprove that he gave not himself to husbandry before, but it importeth: that Noah began to set up husbandry again after the flood before any other: so this good man recomforted with the experience of God's favour (which had exempted him and his seed out of all the world) and rejoicing to see the face of the earth again after the waters were gone, though an old man, and weak than he was; yet he returneth to his labour afresh, and scorned not to till and plant for all his possessions, as though he were an husbandman: such a lowliness is always joined with the fear of God, that they that are humbled with religion, do not think themselves too good to do any good thing. Here note by the way that none of Noah's sons are said to begin this work, but Noah himself, the old man, the hoary head and careful Father gins to teach the rest, and shows his sons the way how they should provide for their sons; and how all the world after should live by labour and travel, till they return to dust: so the old man whom age dispenseth with all to take his ease, is more willing to provide for the wants of his children, than they are which are bound to labour for themselves and their parens too, as the Stork doth feed the dam when she is old, because the dam fed her when she was young. What a shame is this to Shem and japheth, that is, to us which are young and strong, that the Father should be called a labourer when the sons stand by? Now, the ground was barren because of the flood, and could not bring forth fruit of itself, because of the curse: therefore it pitied Noah to see the desolation and barrenness, & slime upon the face of the earth, which he had seen so glorious and sweet, and fertile, with all manner of herbs and fruits, and flowers before. Therefore he setteth himself to manure it, which waited for nothing now, but a painful labourer to till and dress it, that it might bring forth delights and profits for sinful man, as it did before. By this we may learn to use all means for the obtaining of God's blessings, & not to lose any thing which we might have or save for want of pains, for that is sin. As Solomon noteth in the 24. of Pro. when he reproveth that slothful husbandman, because his field brought forth Nettles and Thistles in stead of grapes, not because the ground would not bear Grapes, but because the slothful man would not set them. Shall God command the earth and all his creatures to increase for us, and shall not we further their increase for ourselves? as we increase and multiply ourselves, so we are bound to join hand and help, that all creatures may increase and multiply too, or else the Fathers should eat the children's portion, and in time there should be nothing left for them that come after: this regard Noah seemeth to have unto his posterity, and therefore h e gave himself unto husbandry, which is commended in him unto this day, and shall be recorded of him so long as this book is read: whereby we are warned, that he which liveth only to himself, is not to be remembered of them which live after: But as David cared how the realm should be governed after his death, aswell as he did during his life: so though we die and departed this world, yet we should leave that example, or those books, or those works, behind us, which may profit the Church and Common-wealthe when we are dead and buried, as much as we did when we lived among them. Even as Noah planted a vineyard, not for himself, but for the ages to come after. Some do think that Noah planted the first vinyeard, and drunk the first wine, and that there was no use of grapes before: which opinion they are led unto, that they might excuse Noah and mitigate his fault; if he did sup too deep of that cup, the strength and operation whereof was not known unto him nor unto any man before. But it is not like, that the excellent liquor and wholesome juice of the Grape did lie hid from the world so many hundredth years, and no doubt but there were vines from the beginning, created with other trees: for how could Noah plant a vineyard, unless he had slips of other vines or grapes that grew before, seeing he did not create fruits but plant fruits as we do? for this is principally to be noted, that so soon as he had opportunity to do good, he omitted no time, but presently after the flood was gone, & that the earth began to dry, he plied it with seeds, and wrought it till he saw the fruits of his labour. By this we learn, to omit no occasion to do good, but whensoever we may do good, to count it sin if we do it not. But if we be so exercised, than all our works shall prosper like the vineyard of Noah, because the fruit of the vine doth cheer the countenance and glad the heart of man. Therefore some have gathered upon the planting of this vineyard, a signification of gladness and thankfulness in Noah for his late deliverance, as the jews by their solemn feasts did celebrate the memorial of some great benefit: but I rather judge, that God would have us see in this example, what men did in those days, and how we are degenerate from our parents, that we may prepare against the fire, as Noah prepared against the water. This is worthy to be noted to, that God did not so regard his husbandry, but that he had an eye to his drunkenness, and speaks of his fault as well as his virtue; whereby we are warned, that though God bless us now while we remember him, yet he will chasten us so soon as we forget him: though we be in a good name now, infamy will rise in an hour: though we be rich at this present, poverty may come suddenly: though we be well while we are here, yet we may fall sick before night, even as Noah is praised in one verse, and dispraised in an other: even now God commends him for his lowliness, and now discommendes him for his drunkenness: as though he had forgot all his righteousness so soon as he sinned, and would call in his praise again. This was to show; that Noah was not saved from the flood, because he deserved to be saved, but because God had a favour unto him for he which was not drowned with water, was drowned after with wine. As the pharisees when they had done well were proud of it, and lost their reward: so when Noah had done a good work, he spotted it with sin, and was dispraised where he was praised, as though God repent him that he commended him. He planted well, but he drunk not well: therefore that which was good did him hurt: then seeing he was trapped with a good work, whatsoever we do, we may remember how easy it is to sin, if we miss in the matter, or in the manner, or time, or the place, or the measure, as Noah did. He which planteth the vinyeard, is worthy to taste of the grape, but if thou have found honey (saith Solomon) eat not too much lest thou surfeit: So if thou hast found wine, drink not too much lest thou surfeit. A little wine is better than a great deal, and if thou wilt follow the Apostles counsel, thou must drink it but for thy stomachs sake, lest that happen to thee, which thou shalt hear of this noble Patriarch. Though he were never so righteous before God and men, though he escaped the destruction, which lighted upon all the world, though he had all the fowls of the air and beasts of the land at his command, though he passed the pilgrimage of man nine hundredth years, yet Noah was but a man: so ancient, so righteous, so mighty, so happy: Noah showed himself but a man, for drinking the wine which himself had planted, he was drunken. This is Noah's fault, he was drunken with his own wine, as Lot was defiled with his own daughters. If Cham his son had taken too much, and stripped himself as his father did, the holy ghost would scarce have spoken of it, because he was a man of no note; but when the father forgot himself and gave this offence, mark the manner of the holy Ghost, as though he would show you a wonder: he displaieth Noah's drunkenness, as I'm displayed his nakedness: as if he would say, come and see the strength of man. He which was counted so righteous; he which believed the threatening like Lot when the rest mocked, he to whom all the fowls of the air, and the beasts of the earth flocked in couples as they came to Adam: he which was reserved to declare the judgements of God, and to begin the world again: Noah the example of sobriety, the example of moderation is overcome with drink, as if he had never been the man. How easy, how quickly the just, the wise, the prudent, hath lost his sense, his memory, his reason as though he had never been the man. And how hard is it to avoid sin, when occasion is at hand, and pleasant opportunity tempteth to sin? it is easier for the bird to go by the net then to break the net: so it is easier for a man to avoid temptations then to overcome temptations: therefore God forbade Balaam, not only to curse the people as Balacke would have him, but he forbade him to go with Balackes servants, knowing that if he went with them and saw the pomp of the Court, and heard the King himself speak unto him, and felt the tickling reward, it would strain his conscience, and make him doubt whether he should curse or bless. Peter but warming himself at Cayphas fire, was overcome by a silly Damsel to do that which he never thought, even to forswear his Lord God: therefore Daniel would not eat of the kings meat, lest he should be tempted to the kings will, showing us that there is no way to escape sin, but to avoid occasion. Therefore David prayeth, Turn away mine eyes from vanity: as though his eyes would draw his heart as the bait tilleth on the hook. Noah thought to drink, he thought not to be drunk: but as he which cometh to the field to sound the trumpet is slain as soon as he which cometh to fight: so the same wine distempereth Noah which hath distempered so many since. Where he thought to take his reward, and taste the fruit of his own hands, God set an everlasting blot upon him, which sticks fast till this day, like a bar in his arms, so long as the name of Noah is spoken of, that we cannot read of his virtue but we must read of his sin, whereby every man is warned to receive the gifts of God reverently, to use them soberly, and to sanctify himself, before he reach forth his hand unto them, that they may comfort and profit us, with that secret blessing which God hath hid in them, or else every thing, the best gifts of God may hurt us: as the pleasant wine stained and confounded the great Patriarch, when he delighted too much in it, which he might have drunk as Christ did at his last Supper, and this disgrace had never been written in his story, but God would have a fearful example like the pillar of salt, to stand before those beasts, whose only strife is to make trial, who can quaff deepest and show all their valiantness in wine. Because there is such warning before us, now we have the drunkard in schooling, I will spend the time that is left, to show you the deformity of this sin. If any hear me which have been overtaken with it, let them not marvel why he cannot love his enemies, which loveth such an enemy as this, which leadeth till he reeleth, dulls him till he be a fool, and stealeth away his sense, his wit, his memory, his health, his credit, his friends: and when she hath stripped him as bare as Noah, than she exposeth him like Noah to Cham, and all that see him do mock him: it is a wonder almost, that any man should be drunk that hath seen a drunkard before, swelling and puffing, and foaming, and spewing, and groveling like a beast; for who would be like a beast for all the world? Look upon the drunkard when his eyes stare, his mouth drivels, his tongue falters, his face flames, his hands tremble, his feet reel: how ugly, how monstrous, how loathsome doth he seem to thee? so loathsome dost thou seem to others when thou art in the like taking. And how loathsome then dost thou seem to God? Therefore the first law which Adam received of God was abstinence, which if he had kept, he had kept all virtues beside, but intemperancy lost all. In abstinence the law came to Moses, and he fasted when he received it, to show that they which receive the word of God, receive it soberly. A temperate man seldom sinneth, because the flesh which doth tempt is mortified, lest it should tempt: but when the handmaid is above the mistress, and a man hath lost the image of God, and scarce retaineth the image of man; all his thoughts and speeches and actions, must needs be sin, and nothing but sin, because the band of virtue sobriety is broken, which kept all together: when didst thou want discretion to consider? when didst thou want patience to forgive? when didst thou want continency to refrain? when didst thou want heart to pray, but when sobriety was fled away, and intemperancy filled her room? if shame let to sin, it casteth out sin: if fear let to sin, it casteth out fear: if love let to sin, it expulseth love: if knowledge let to sin, it expulseth knowledge, like a covetous Landlord, which would have all to himself and dwell alone. There is no sin, but hath some show of virtue, only the sin of drunkenness is like nothing but sin: there is no sin but although it hurt the Soul, it beautifieth the body, or promiseth profit, or pleasure, or glory, or something to his servants: only drunkenness is so impudent, that it describeth itself: so unthankful that it maketh no recompense: so noisome that it comsumeth the body, which many sinners spare, lest they should appear to besinnes. Every sin defileth a man, but drunkenness maketh him like a beast: every sin defaceth a man, but drunkenness taketh away the image of a man: every sin robbeth a man of some virtue, but drunkenness stealeth away all virtues at once: every sin deserveth punishment, but drunkenness upraides a man, while the wine is in the stomach, and though he would dissemble his drunkenness, yet he is not able to set a countenance of it, but the child describeth him, the fool knows that he is drunk, because his face bewrayeth him, like the leprosy which braced out of the forehead: so worthily hath he lost the opinion of sobriety, which hath lost itself. His son thinks himself more master now than his father: his servant makes him a fool: his children lead him like a child, his wife useth him like a servant, and although his drunkenness leaveth him when he hath slept, yet no man seeks to him for counsel after, no man regards his word, no man reckons of his judgement, no man is persuaded by his counsel, no man accounts of his learning, no man hath any glory to accompany with him, but so soon as drunkenness hath made him like a beast, every man abhorreth him like a beast, as they did Nabuchadnezar, the spirit flieth from him lest he should grieve it, his friends go away lest he should shame them, and no virtues dare come near least he should defile them. How many things fly out when wine goes in? how is it then that he which loveth himself, can be so cruel to himself, that he should love his life and shorten his life? that he should love his health, and destroy his health? that he should love his strength, and weaken his strength? that he should love his wealth, and consume his wealth? that he should love his credit, and crack his credit? that he should love his understanding, and overturn his understanding? that he should love his beauty, and deform his beauty? The Poets need feigning no more, that men are transformed into beasts for if they were living now, they should see men like beasts: some like Lions, some like wolves, some like foxes, some like bears, some like swine: who is the beast when the beasts satisfy nature and man satisfy appetite? when the beasts keep measure and man exceeds measure? when the beasts are found labouring, and man found surfeiting? who is the beast? I have read of a bird which hath the face of a man, but is so cruel of nature, that sometime for hunger she will set upon a man and slay him: after when she comes for thirst unto the water to drink, seeing the face in the water like the face of him whom she devoured, for grief that she hath killed one like herself, takes such sorrow, that she never eateth nor drinketh after, but beats, and frets, & pines herself to death. What wilt thou do then which hast not slain one like thyself, but thyself, thy very self with a cup of wine, and murderest so many virtues and graces in one hour? As Esau sold his land and living for a mess of pottage, so the drunkard selleth his sense, and wit, and memory, and credit for a cup of wine. Thou hast not murdered thy brother like Cain, but thou hast murdered thyself like judas: as the Rechabites abstaining from wine, as jonadab bade them, obtained the blessing which God had appointed to the Israelites: so let us take heed, lest they which we account Idolaters, whilst they fast and watch, obtain the blessing which God hath appointed for us (get away the blessing) while we sit down to eat, and rise to play. Therefore, as Christ said, remember lots wife, so I say, remember Lot: one hour of drunkenness did him more hurt then all his enemies in Sodom: remember Noah one hour of drunkenness discovered that which was hid six hundred years. Ten times more might be said against this vice: but I have said enough to make you abhor it, I have said as much as I would Some go about to accuse Noah because he was an old man, and therefore might soon be taken cupshot: some because the wines were hotter in those countries, than they are with us; some because of his change of drinks, which had not wonted himself to wine before: some because as most men delight in that which by great labour they have brought to pass of themselves. So no marvel though Noah had a longing to his own grapes; following herein the example of a curious Cook, which doth sup and sup his broth to taste whether it be well seasoned, that he may mend it if he can, or mend the next: but as the Fly by often dallying with the candle, at last scorcheth her wings with the flame, so taking he was taken, and at last was drunk: yet this is imputed to him for his fault, that he was drunk, as the punishment which follows doth witness. Such is the providence of God, that his mercy might be glorified in all, he hath concluded all under sin, and suffered the best to fall, that no man might trust in his own strength, and that we seeing their repentance, may learn to rise again how grievous soever our sins be. If we have been Idolaters, if adulterers, if persecutors, if murmurers, if murderers, if blasphemers, if drunkards: Aaron, and Moses, and Lot, and Abraham, and David, & Solomon, and Peter, and Paul, and Noah, have been the like; who reign now in the kingdom of Christ with his angels, and so may we, if we repent like them. These examples saith Paul, are not written for our imitation, but for our admonition. Thus you have seen Noah sober, and Noah drunken, Whereby we may see that a man may be drunk with his own wine, he may surfeit with his own meats, he may lust with his own wife, he may offend with his own gifts, his own honour may make him proud, his own riches may make him covetous, his own strength may make him venturous, his own wit may make him contentious: therefore, as the child plucks out the sting before he takes the honey, so let every man, before he receives the gifts of God, sit down, and look what baits, what snares, what temptations sathan hath hid in them, and when he hath taken out the sting, then eat the honey, and he shall use the blessings of Christ as Christ did himself. FINIS. Jesus TWO SERMONS preached by master Henry Smith, with three prayers thereunto adjoined. And published by a more perfect copy then heretofore. ET VSQVE AD NUBES VERITAS TVA printer's or publisher's device AT LONDON Printed by P. S. for William Leake. 1599 PS The contents, 1 The sinner's conversion. 2 The sinners confession. 1 A prayer for the Morning. 2 A prayer to be said at all times. 3 Another zealous prayer. THE SINNERS CONVERSION. The Text. Luke 29. verses. 1. 2. 3. 4. 5. 1. Now when jesus entered and passed through jericho. 2. Behold there was a man named Zaccheus, which was the chief receiver of the tribute, and he was rich: 3. And he sought to see jesus, who he should be, and could not for the press, because he was of a low stature. 4. Wherefore he ran before and climbed up into a wild fig tree, that he might see him for he should come that way. 5. And when jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, come down at once: for to day I must abide at thine house. IN the end of the chapter before going, we may see how Christ healed a man, blind in his bodily sight, namely Bartimeus, whereby he showeth himself to be the Physician of the body: Here we shall see how he cured one blind in mind, namely Zaccheus, whereby the showeth himself to Ephe. 5. 23 be the Physician of the soul, and therefore the Saviour of the whole man. In speaking of Zaccheus and his conversion, we will observe four circumstances. First, the place where he was called, which was jericho 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 he was converted, it appeareth to be jericho, a City not far distant from jerusalem. It was sometime a notable City, till it was subverted and ruinated by the lords Champion josua. josu. 6. It was builded again in the days of Ahab, by Hiell the Bethelite, and remaineth at this day with the rest of that 1 Reg. 16. 34 holy land, under the Turkish Empire. Unto this jericho, the Lord of heaven and earth vouchsafeth to come in the likeness of a servant. And as josua compassed jericho seven times minding to destroy it, so Christ the true josua, resorted oftentimes to jericho, minding to save it. But as in the destruction of jericho, josua spared none but Rahab the harlot: so jesus in his journey to jericho, converted none but Zaccheus the Publican. When josua had conquered & razed jericho, he sowed salt in it to make it barren, and cursed him that should attempt to build it up: yet in this barren soil Christ hath his spiritual harvest, and in this cursed City he hath a holy Temple, a blessed building. Samaria that wicked City affourdeth many that believe in Christ. joh. 4. 39 And out of Galilee, from whence they thought no good thing might come, john 1. verse 46. Christ called divers of his Apostles, and even in jericho this cursed City, Christ john. 7. 52 hath a rich man that is to be saved. In every place Christ hath his chosen. There is neither jew nor Gentile, Barbarian nor Seythian, bond nor free, but Christ is all in all, to all that call upon him, Rom. 10. 12. The second circumstance. Now followeth the description of Zaccheus, which is most plainly & fully set forth unto us. The holy Ghost speaking of Zaccheus and his conversion, comes in with an Ecce, Behold, as if it were a wonder that Zaccheus should be converted. Zaccheus was a Gentile, a Publican, and a rich man, and therefore behold a miracle, as if in the conversion of Zaccheus, these three should be converted at once. Zaccheus was a Gentile, a marvel to see a Gentile become Math. 19 28 a jew: that is, to believe in Christ. He was a principal Publican. A strange thing to see a chief Customer to give over his office: and he was rich also: a rare matter to see a rich man to enter into the kingdom of God: and therefore Rom. 2. 28 behold a miracle, as if at this day, the Turk, the Pope, and the King of Spain, were at once persuaded to forsake their idolatry and superstition. Christ going to jerusalem, converteth a Gentile, to signify the calling of the Gentiles: he converteth a Publican, to show that notorious sinners may hope to be saved, if they repent and amend, as Zaccheus did. He converteth a rich man, to show that all rich men are not excluded from the kingdom of heaven. He was called Zaccheus before his conversion, but he was never truly called Zaccheus till Christ called him so. His name signifying, simple, pure, honest; but his life was subtle, impure, and most detestable. Thus many are called by honest names, whose deeds bewray their dishonest natures, and vices oftentimes are shrouded in the habits of virtue, like Esop's Ass, masking in the lions skin, till his long ears detect his folly, or like the Crow that is decked in other plumes, till every bird do pluck his feather. Zaccheus by his profession was a Publican, and therefore much detested of the jews: for Publicans were the Roman Officers, appointed to gather and receive public custom or tribute of the jews, who were at that time in subjection unto the Romans'. And amongst these Officers, Zaccheus was the chief, and (as it seemeth) Overseer of the rest that were in jericho, and therefore in chief hatred among the jews, as one that chiefly favoured the Romans tyranny, and served to abridge their country liberty, which ought not to be subject to any nation. Besides, he contemned the ceremonies of the jews, and regarded not their religion, nor lived after their law, and therefore with the rest of the Heathen Publicans, was excommunicate out of their Synagogue, Math. 18. Thus was he hated for his profession, because h●e was a Publican, and for his religion, because he was a Heathen. Yet was he beloved for his wealth, for rich men have many friends. Prou. 14. 20. And though they do never so wickedly, yet have they some to take their parts. If they speak never so proudly, 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 Usurers will be wealthy. But rich Publicans make poor princes, and wealthy Usurers make many beggars. In every province there were many Publicans and therefore much poor people in every place: for where there be many Caterpillars, the fruit is soon consumed, and where there be many extortioners, beggars must needs abound. By the Law of GOD, there might be no beggars in Israel, but when so many Publicans were suffered to receive Deut. 15 tribute of the jews contrary to God's Law, no marvel though so many sate and begged, contrary to God's Law. Luke 18. john 9 Acts 3. By the Law of God, There aught to be no beggars among christians, Psal. 32. 25. but when so many usurers are tolerated in a christian Commonwealth, contrary to the Law of Christ, Luke 6 35. no marvel though we have so many beggars, contrary to the mind Levit. 35. 36. 37 Mark. 14. 7 of Christ. The poor (saith Christ) ye shall have always with you, but when you will you may do them good: and we shall be sure to have the poor amongst us always, but we must make such good provision for them, that they be not feign Psalm 37. to beg their bread. Thus was Zaccheus rich to himself, for he was a Publican, but he was rich toward God also, for he had a desire to Luke. 12. 21. see Christ. Almighty God, who is rich in mercy, Ehp. 2. hath so inspired his heart with the desire of heavenly riches, that whereas before his whole delight was in seeking of worldly wealth, now his greatest care is to seek for heavenly treasure. He now forgetteth what his profession is, and gins to be of a new profession: and he whose heart was wholly set upon earthly profit, is now like old Simeon, most desirous to see his Saviour. The Tetrarch Herod desired to see Christ, and despised him when he saw him. Luke 23. ●. 11. but Zaccheus the Publican, desired to see Christ, and rejoiced when he saw him, like Abraham that desired to see the day of Christ, john. 8. 56. and therefore of the servant of Satan, Zaccheus is now become the child of Abraham, which rejoiced to see the day of Christ. Happy were hi● eyes that saw so blessed a sight, for many Prophets and righteous men have desired to see and to hear those things Luke. 10 that Zaccheus both saw and heard, and could not see nor hear the same. If jacob thought himself happy, if that he might but see his son joseph before his death, then surely Gen. 45 thrice happy Zaccheus whose hap it was not only to see (as jacob did) but to rejoice (as Mary did) in christ his Saviour As Zaccheus was desirous to see christ in earth, so I would have the rich men of our time, desirous to see Christ in heaven. For although with the eyes of our body we cannot see Christ as Zaccheus did, yet with the eyes of our faith we may behold him as Stephen did, Acts. 7. But if our faith be so weak sighted that we cannot see Christ, yet let us have a desire to hear Christ in his word, whereby our faith may be increased, for faith cometh by hearing the word of God. Rom 10 1. Reg. 10 And as the Queen of the South desired to hear the wisdom of Solomon, so let us be desirous to hear the wisdom of Christ our Saviour. King Solomon left some books in writing, wherein is seen some part of his wisdom, and Christ our King, hath left unto us his most sacred word, as it were a taste of his john. 20. 32 wisdom, sufficient matter for our salvation, this is that heavenly food, Math, 4. 4. whereby our souls are fed unto eternal life, let us therefore labour for that heavenly food: and as the Israelites were careful to gather Manna to sustain Exod 19 their bodies, so let us be as careful to hear the word to feed our souls. The people in the time of Christ, john 6. 24. took great pains to follow Christ both by land and sea, and many now a days (I confess) are very forward to follow his faithful ministers, but as they followed Christ so fast to fill their bellies, so these frequent sermons for fashion john. 6. 26 to serve the time. Zaccheus is desirous to see Christ, a godly care, but ye he could not obtain his purpose: a thing common; for every one that hath any good motion, hath always some hindrance to cross the same, and Zaccheus hath a double impediment to hinder his honest enterprise: The press of the Two impediments. people, and his little stature. Whereof the former, that is, the multitude, is always wont to be an enemy to those that would come to Christ. This hindered the blind man from receiving his sight, Luke. 18. for the people rebuked him that he should hold his peace, till Christ called him and opened his eyes. This hindered them that brought the man sick of the Palsy, Mark. 2. for they could not come at Christ for the press, till they uncovered the roof of the house and let down the bed wherein the sick of the Palsy lay. This hindered the healing of the deaf and dumb, Mark. 7. till Christ took him aside out of the multitude, and cured him. This hindered the raising of the Ruler's daughter, Mat. 9 till Christ had thrust out the Minstrels and the multitude, and then restored the maid to life. Finally, this hindered Zaccheus here from coming unto Christ, till Christ vouchsafed to call him to himself. Thus always a multitude that is prone to evil, doth withdraw and hinder us from approaching unto Christ: and therefore we must not follow a multitude to do evil, nor decline after many to overthrow the truth. Exod. 23. The second impediment that hindereth Zaccheus from seeing Christ, is his little stature. He was so low of stature, that he could not see Christ above the multitude: but Christ was above the multitude, & therefore could see Zaccheus though he were so low of stature. For God looketh not on the countenance, nor on the height of a man's stature, 2. Sam. 16. 7 3. San. 16. 12 but the Lord beholdeth the heart, and preferred little David before Eliab his eldest brother, because he findeth in him a better heart to serve the Lord. And Zaccheus in his little body, hath a heart and mind prepared to seek and see the Lord. Zaccheus was so low that he could not see Christ, but many amongst us are so high that they will not see Christ. The common people in time of Christ, were so desirous to follow Christ, that neither lameness, nor blindness, nor sickness, could stay them from coming to him; but the common people in our time, are more ready to follow their sport and pastime, then to come to the church to hear of Christ. And as for our rich men, who seethe not that they will make great haste to see a commodity, but will scarce come out of doors to hear a Sermon? They come to Church, as Nichodemus came to Christ john. 3. 2 by night, as if they were ashamed to come to Church: but they run after profit to get riches, as Geheziran after Naaman 2. King. 5 the Syrian to get a bribe. Thus hath Zaccheus too lets: that he could not see Christ, the one in the people, the other in himself: and we have many lets to withdraw us from Christ, some are external, and without us, as the enticements of the world, & some are internal and within us, as the lusts of our own flesh. The press of the people hindereth Zaccheus from seeing Christ Esa. 59 〈…〉 in his humility, and the multitude of our sins do press us down, that we cannot see Christ in glory. Zaccheus was a man of little stature, & that hindered him from seeing Christ in earth, and we are men of little faith, and that is the cause we cannot behold Christ in heaven. Though Zaccheus was a man of little stature, yet it appeareth that he was not a man of little wit: For when he could not come to the sight of Christ for the multitude, he had the wit to run before, and to climb up into a tree to obtain his purpose. And for the most part it falleth out, that men of low stature, are men of high conceit, and the shortest bodies, have the sharpest wits, God so providing, that the defects of their bodies might be supplied with the gifts of their mind. Now Zaccheus, that before was loath to move his foot from the customhouse for losing his profit, begins to run after Christ for fear of a greater loss, like Elisa that left his ploughing, and ran after Elias to follow his new vocation. But Zaccheus doth not only run, 1. Reg. 1● but also climb up into a tree to see Christ: A strange thing that Zaccheus a rich man, and a cheer customer, should behave himself so childishly in the sight of so great a multitude; but the desire he had to see Christ, made him forget himself: and to commit such things as were not fitting for his state and credit. So they that will follow Christ, Rom. 12 must make account to do many things contrary to the fashion of the world, and their own liking. If Christ himself were content to leave the glory which he had with his father to come down to us, shall not we be content to leave the reputation which we have with men to go up to him? But alas, where is there any almost, that preferreth not the fruition of this earthly prison, before the possession of that heavenly mansion: and had rather hazard the hope which they have of eternal glory, then lose the present enjoying of their fading pleasure. The ambitious man hunteth after honour, and will not lose an inch of his estimation. The covetous man seeks after profit, and counts (like judas) all lost that comes not to his john 12. 6 bags. And the voluptuous man bestows his time in pleasure, and thinketh that his chief felicity. Thus every man makes his heaven of that wherein he most delighteth, and is content to take great pains to accomplish his fond desires. But here Zaccheus is as an other mind, for being a Public officer, he climbs into a tree, which stood not with his gravity: and being a rich man, he runs to see Christ, which was not for his worldly profit; yea he takes great pains 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 profit, nor pleasure, nor kindred, nor friends, be able to hold us back: We must be ready not only to run, but also to climb (if need require) as Zaccheus did: that is, to take some pain Matth. 3. 22 Luke. 14. 29 1. King. 10. and travail to have a sight of Christ. The Queen of the South, undertook a great and tedious journey to hear the wisdom of Solomon, but we are loath to take any pain to he are one that is greater than Solomon. The people in David's time brought so much treasure, & so many gifts to the building of God's Temple, that the priests 1. Chr. 29. 9 were feign to bid them cease, but a great part of the people in our time, are so sparing of their pains and cost, that they think that very time misspent which is employed in the service of God: and that money ill bestowed, which is given to the maintenance of his ministers. When Zaccheus could not see Christ for the multitude, he climbs into a tree, that groweth in the way where he was to pass, that from a tree he might behold him, which was to suffer on a tree for man's salvation. So when we cannot draw near to Christ by reason of our sins that press us down, we will climb up by a lively faith, which is the tree of life, that groweth in the way to eternal life, that so with the eyes of our faith, we may behold him that died for our sins upon a tree. It was a wild fig tree that Zaccheus climbed, but not Math. 21. 19 like that unfruitful one which our Saviour cursed: for this bore most precious fruit, even such as Christ himself vouchsafed to pluck. A happy tree that bore such precious fruit as Zaccheus was, but thrice happy Zaccheus, that so happily climbed on that happy tree. This tree grew in the way that Christ was to pass, for else Zaccheus might have climbed to no purpose: So if we desire to find Christ, we must seek him in the way where he hath promised to show himself unto us, that is, in his holy Temple, where his word is duly preached, and his sacraments reverently administered, for where two or three are Mat. 18. 20 so gathered together, he hath promised to be present amongst them, The third circumstance. When Christ came to the place, he looked up and saw Zaccheus As Zaccheus ran before to see Christ, so Christ followed after to see Zaccheus. Satan for his part went about 1. Pet. 58 john. 10 like a roaring Lion, seeking to devour him, but Christ for his part goeth about like a good shepherd, minding to save him. And although Satan a strong armed man, had Luke. 11. 21 taken some possession in the heart of Zaccheus, yet Christ a stronger than he cometh unarmed, and taketh from him his harness wherein he trusted, and rescueth the spoil. Christ comes to the place where Zaccheus was, because otherwise it had been unpossible for Zaccheus to come to his presence: for unless the Lord vouchsafe to come unto us, we cannot attain to the presence of God. As no man might have any access to King Assuerus, except he stretched out his golden Sceptre: so no man may come to Christ, Hester. 4 unless he be called by the golden Sceptre of his sacred word. Christ looked up and saw Zaccheus, before Zaccheus could look down to behold him. Thus doth the Lord prevent us with his mercy, whom he might cast off in his justice: and if he perceive in us a willing mind to come unto him, he is content to come first unto us. And like that good Father, Luke 15. to behold us while we are yet a great way off, and to have compassion on us. When jobs three friends that came to visit him in his great calamity, lift up their eyes a far off, they knew not job. 2. 12 job, because he was so sore afflicted. But Christ who is the mirror of true friendship, cannot so soon forget his friends, howsoever they be disguised. He knoweth his own sheep wheresoever he seethe them, joh. 10. whether they be under the figtree as Nathaniel was, or upon the figtree as Zaccheus was, he hath respect unto them. And if they have a desire john. 1 to seek, they shall be sure to find, Math. 7. And if they labour and are heavy laden, he will refresh them, Matth. 11. Christ is now come to the place where Zaccheus is to be called; and as Abraham, Gone, 22. lift up his eyes and saw in the bush a Ram that was to be sacrificed, so Christ lifting up his eyes, saw in the tree Zaccheus the sinner that was to be converted. And now gins the conversion of Zaccheus, for now Christ gins to speak unto him. Zaccheus desired only to see Christ, but now Christ calleth him by name, and offereth his own self unto him. This was more than Zaccheus expected, and yet no more than Christ vouchsafeth, namely, to give more than is desired. The sick of the Palsy that asked health, obtained also forgiveness Luke. 5 1. King. 3 12. 13 Gen. 28. 30 of sins. Solomon desired wisdom, and the Lord gave him wisdom & abundance of wealth beside. jacob asked but meat & clothing, and God made him a great rich man. And Zaccheus desired only to have a sight of Christ, and was so happy as to entertain him into his house. Thus the Lord that is rich in mercy to all that call upon Rom. 10. 12 Ephe. 2. 4 jerem. 29 him, useth oftentimes to give more than we ask: and he that is always found of them that seek him with their whole heart, is found also sometime of Gentiles that knew not God, Esay. 65. 1. Let us therefore that were sometime sinners of the Gentiles, seek the lord as Zaccheus did, while Rom. 10. 20 Esay. 55 he may be found, and call upon him while he is nigh. He will be found of them that seek him heartily, and is nigh to all them that call upon him faithfully, Psal. 145. 18. Zaccheus come down at once. Now Christ gins to call Zaccheus from the tree to be converted, as God called Adam from among the trees of the garden to be cursed, Gen. 3. Before, Zaccheus was too low, and therefore was feign to climb, but now he is too high, and therefore he must come down. And we (for the most part) are either too high, or too low, too hot, or too cold, too quick, or too slothful in the Lord's business. Sometime we flock together to hear a Sermon, like the people, Luke 5. that pressed upon Christ to hear the word: and anon we run to see some pleasant pastime, like the Athenians, whose ears always itched to hear some news. Who make more show of conscience Acts 17 and religion, than they that show themselves most irreligious and unconscionable? Who seemed more confident and virtuous in Christ his cause then Peter? and not long after, Math. 26 who more traitorous and faint hearted? Many can say with Peter, that they will not stick to die before they will deny Christ, but when it comes to the trial, they are ready to abjure Christ and his religion, before they will hazard either life or living. He that will come to Christ, must come at once, without delay, for delays (specially in the matter of our salvation) are most dangerous, and repentance may not be deferred. We must make no tarrying to turn unto the Lord, nor put off from day to day, lest the wrath of the Lord break-forth suddenly Eccle. 5. 7. and we be destroyed in our security, and perish in the time of vengeance. When the Lord is minded to do us good, he will have us come quickly like joseph. Gen. 45. 9 that in the time offamine, would have his father jacob to come down quickly unto him, to sojourn in Egypt, where there was some plenty of food. As the children of this world are very nimble to work wickedness, so the children of light should be as nimble to follow goodness. judas was nimble to betray Christ, john 13. 27. and the bad debtors, Luke 16. could sit down quickly to misreckon their creditor: so let us come quickly to hear of Christ, that Christ may accept of us quickly; let us be nimble to make our account before, that we do not (like the foolish builder) come short of our reckoning. Luke, 14. 28 But why must Zaccheus come down so hastily? even to entertain Christ into his house. For to day (saith Christ) I must abide with thee. This was joyful news to little Zaccheus. Not long before, he wanted means to see Christ, but now he hath opportunity to entertain him into his house. There was more humanity in Christ then in Zaccheus: for if Christ had not bidden himself to dinner, he had not been bidden for Zaccheus. So if Christ do not offer himself unto us in his afflicted members, he may go long Math. 35. 40 enough before we will offer him any entertainment. As often as the poor craveth any relief at our hands, let us imagine that Christ asketh something of us: but as Zaccheus must entertain him presently without delay, so let us be ready to help them presently, because they stand in need of present help. And as he must receive Christ into his house, so we must make account to receive his needy members into our houses. And as the unjust steward procureth Luke. 16 himself friends with his master's goods, so let us make the poor to be our friends, by our beneficence and bounty towards them, that so receiving them (when they have need) into our earthly houses, they may receive us when we stand in greatest need, into everlasting habitations. They that were invited to the marriage, Matth. 22. refused to come; but Christ is content to come to Zaccheus house before he was invited. Wherein also he showeth his great humility, in coming before he was requested, as they bewrayed their great arrogancy, in refusing to come being solemnly bidden. It was a part of great humility, that he that was most free from sin, would vouchsafe to come into a sinner's house: but it was a sign of great humility, that he would bewray his great necessity, and seek for secure at a sinner's hand. Alas poor humble Saviour, who though thou be Lord of heaven & earth, as thou art the son of God, yet as thou art the son of man, hast not whereon to lay thy head, Matth. 8. How justly did thy Prophet jeremy wonder at thy humble poverty, saying, O thou hope of Israel, the Saviour thereof in the time of trouble, why art thou as a stranger jerem. 14 in the land, or as one that passeth by to tarry for a night? The son of God vouchsafeth to come, and that unrequested, to a sinful man's house; a special favour: but he disdaineth not to make his necessity known unto him; O strange humility! Here therefore appeareth the singular humanity & great humility of Christ to sinful men; he offereth himself to be their guest, if he find them willing to entertain him for their guest. And Zaccheus no doubt was willing to entertain him, for although Christ heard not the voice, yet he heard the affection of Zaccheus inviting him to dinner. As therefore Zaccheus was willing to receive Christ into his house, so let us be ready to receive him into our hearts. For as Christ said to Zacheus: This day I must abide at thy house, so he saith to every one of us: This day I must abide in your hearts. Wherefore, as the Prophet David saith, Open your Psalm. 24 gates that the King of glory may come in: so I say unto 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 unto you; and who knoweth whether he shall live to hear it the next Sabbath; To day therefore if ye will hear his voice, haraen not your hearts: as did the Israelites, psalm. 95 least if you harden your hearts, his voice be heard no more amongst you. This day you may gather this heavenly Manna, as the Israelites might gather their Manna six days Exod. 16 together, but tomorrow (perhaps) and six days after, you may not gather it, as on the seventh day Manna might not be found. The Lord grant that you may gather sufficient food for the sustentation of your souls, that as Elias the prophet journeyed in the strength of the meat that the Angel brought him, even unto Horeb the mount of God, so you in 1. Reg. 19 the strength of this spiritual meat which here I bring you, may be able to pass through the dangerous ways of this troublesome world, unto God's holy Mountain, the haven of all happiness, whither he bring us that hath dearly bought us with his precious blood, even Christ jesus the righteous: to whom with the Father and the holy Ghost, three persons and one God, be given all glory and majesty, world without end, Amen. FINIS. THE SINNERS CONFESSION. The Text. Luke chap. 19 verses. 6. 7. 8. 9 6 Then he came down hastily, and received him joyfully. 7 And when all they saw it, they murmured saying, that he was gone into lodge with a sinful man. 8 And Zaccheus stood forth, and said unto the Lord, Behold, Lord the half of my goods I give to the poor: and if I have taken from any man by forged cavillation, I restore him four fold. 9 Then jesus said unto him, This day is salvation come unto this house, forasmuch as he is also become the son of Abraham. YOu heard the last Sabbath, how Zacheus the Publican was called to be a christian: now you shall hear the fruit of his conversion. No sooner had Christ called him from the tree, but that he came down hastily, and received him joyfully. This was the fruit which it had in the heart of Zaccheus, namely, obedience to the voice of Christ: a fruit more precious and acceptable unto God, than the most pleasant fruits which Eden yielded, and a sacrifice more sweet and acceptable unto him than all the sacrifices which the Law required. This is the sacrifice wherewith the Lord is pleased, even when his voice is obeyed, 1. Sam. 15. 22. The voice of the Lord is a glorious voice, and mighty in operation, dividing Psalm. 29 the flames of fire, and shaking the Cedar trees. So the voice of Christ is a glorious voice, his voice is mighty in Heb. 4. 12 operation, dividing the soul and the spirit, and shaking Zaccheus from the wild fig tree, whereinto he had climbed. The same God, to whose command, the winds, the sea, Math. ● the devils and death itself obey, here commandeth Zaccheus to come down at once, and he cometh down hastily to receive him into his house, and he receiveth him joyfully. As Zaccheus could not come at Christ till he was called, so no man can come to Christ except the Father draw john. 6. 44 him: and as Zaccheus could not choose but come, when he was called by the voice of Christ: so when any man is called effectually by the preaching of the Gospel, he cannot choose but come to Christ: for where there is an effectual calling, there is grace given also to obey the same Ro. 8. 30. The Lord is feign sometime to call us often, because we know not the voice of him that calleth us, as he called Samuel three times, before he answered: because at that time Samuel knew not the Lord, 1. Sam. 3. 7. But as soon as he understood that it was the Lord that spoke unto him, he replied presently, Speak on Lord, for thy servant heareth. So when the Lord calleth any man effectually by the preaching of his word, all the parts and powers of his body do yield their obedience, the ear listeneth, the tongue confesseth, the heart believeth, the head deviseth, the hand performeth, the foot runneth, the eye directeth, and all concur to do thy will, O God, Psal. 40. 7. Such and so effectual is the voice of Christ in the hearts of his chosen, that it maketh Saul of a bloody persecutor to become Paul a painful preacher: it causeth Peter of a silly Acts. 9 Math. 4 Fisherman, to become a catcher of men: and Zaccheus here of a vile publican, to become a zealous christian. And such also is the nature of the word preached, wheresoever it pleaseth the Lord to give success and increase thereto, that 1. Cor. 3. 7 it is able to transform the minds of men, to beget faith in the hearts of Infidels, (and in a word) to save such as are ordained to eternal life, Acts 13. This is the power of the word of God, even to cause a consenting to the truth thereof: and this is the property of the children of God, to yield all obedience Rom. 1 to the word of God. Assoon as Christ calleth Zaccheus, he comes down presently, like the light in the creatition, that was made as soon as God said, Let there be light. Here therefore of Zaccheus that obeyed the voice of Christ, let us learn obedience to the voice of Christ: for as Christ biddeth Zaccheus to come down, because he was too high: so he saith to every one of us, come down, because we are too high minded. But with us the voice of Christ is not so effectual, as it was with Zaccheus: for he was content to come down at the first bidding: but we must be often bidden to beware of pride and ambition, and yet we will still be climbing. There are few so high that are content with their calling, but as Haman was always aspiring till he came to the gallows, so many amongst us are always climbing, Hest. 7. till they catch a fall. Again, as Christ said to Zaccheus, To day I must abide at thy house: so Christ saith to us. To day my poor afflicted members should receive some succour at your hands. But as the Priest & the Levite, Luke. 10. passed by the wounded man leaving him half dead: so we (for the most part) pass by our needy brethren, leaving them unrelieved. Thus are we every ●●y disobedient to the voice of Christ. He teacheth us to be humble as he himself is, Matth. 11. 29. and we wax proud and insolent as Satan is. He willeth us to be merciful, as our heavenly father is, Luke. 6. 36. and we are cruel and unmerciful, as the rich glutton was, Luke. 16. This is the cause why the earth deceiveth and rendereth not her fruit, Esai. 24. 5. This is the cause why the sword devoureth abroad, and the pestilence destroyeth at home, Deut. 28. 15 Levit 26. 24. 25. and in a word, this is the cause of all the mischiefs and calamities that are threatened, even because we are obstinate and rebellious against the Lord, we are undutiful and disobedient to the voice of Christ, that calleth us so lovingly to come unto him, Matth. 11. 28. Zaccheus was called but once, and he cometh quickly: but we are called oftentimes, and almost every day, and that by the voice of Christ himself, For, he that heareth you (saith Christ, Luke 10. 16) heareth me: and yet we cannot find the way to Christ. The word of God, which is the Lantern unto our feet, and the light unto our paths, Psal. 119. hath been plainly and plentifully preached amongst us these many years, and yet many amongst us have not yet learned to come to Christ. Zaccheus comes quickly when Christ calleth him, let us therefore learn of Zaccheus to come quickly when Christ calleth us. We must be quick in the Lord's business, for God cannot abide loiterers standing all the day idle, Matth. 20. and as he loveth a cheerful giver, 2. Cor. 9 7. so he liketh a cheerful follower. It followeth therefore that Zaccheus received him cheerfully. Still Zaccheus is a receiver: before he was a receiver of custom, now he is a receiver of Christ. Zaccheus received Christ two ways: first, into his heart when he desired to see him: and then into his house when he gave him hospitality. Many received Christ to house, but not into their hearts, and therefore received him grudgingly: but Zaccheus received Christ first into his heart, and then into his house, and therefore received him joyfully. Of Zaccheus his joyfulness, we must learn to be joyful when we do any thing for the cause of Christ: we must be glad to ha' 〈…〉 Christ in his members, as Zaccheus was joyful to harbour Christ himself. As before in coming down from the tree, Zaccheus showed his obedience: so here in receiving Christ into his house, he showeth the love that he bore unto him. If Zaccheus had not loved Christ, he might have sent him to some common Inn: But Zaccheus is content to receive Christ into his own house, yea, he rejoiceth to have gotten so good a guest, like Abraham that used to sit at the door of his tent, & rejoiced to entertain strangers that went by the Gen. 18 way: and therefore though Zaccheus were a Gentile borne, yet herein he showeth himself the child of Abraham, because he doth the works of Abraham, john 8. vers. 39 So did Abraham, and so must we do, if we will show ourselves to be the children of Abraham. When Abraham thought only to have entertained men, Abraham. Gen. 18 3 he received the Angels in the shape and likeness of men: & when Zaccheus thought to entertain the son of man, he receiveth the son of God himself. Let us therefore (as the Apostle willeth us Heb. 13. 2.) be mindful to entertain strangers, for as much as thereby some have received Angels into their houses unawares: and why should not we Lot. Gen. 19 3 hope to entertain the like or better guests, if we be given to hospitality, as those godly fathers were? For as the Angels came to them in the likeness of men: so Christ himself comes to us in the likeness of a poor man, of a lame man, & of a blind man: and when he cometh, he cometh hungry, or thirsty, or naked, or harbourless, or sick, or imprisoned, and happy are they that feed, or cloth, or harbour, or visit him, when he cometh thus afflicted. When Abraham entertained the Angels, he was not only busy himself, but his wife and all his household were careful to make provision for them, so when Zaccheus received Christ into his house his whole family (no doubt) were no less willing and careful to entertain Christ, than their master was: & therefore not only to Zaccheus, but even to his whole house salvation is promised, because the whole family rejoiced at Christ his coming. Let rich men learn of Zaccheus, to entertain Christ in his needy members, and let rich men's servants learn of Zaccheus family, to show themselves merciful like their merciful masters, that they may receive the reward of mercy and hospitality at the last day, Come ye blessed, for I was harbourless, and ye took me in. Generally, Mat. 25 as Zaccheus gladly received Christ: so let every one that is able, be glad to distribute to the necessity of the poor Saints: if we have much, let us give plentifully: if we have little, let us give gladly of that little: if we be not able to give a penny, yet happily we may afford a morsel of bread: but if not that, yet there is none so needy, that cannot give a cup of cold water, and even so small a gift shall not lose his just reward. Matth. 10. 41. Zaccheus received Christ into his heart, but many amongst us are ready to drive Christ out, and to receive Satan in stead of him: Zaccheus received Christ into his house, but there are many richmen amongst us, that like Dives, Luke 16. will not afford poor Lazarus the crumbs that fall from their table: but as the damsel, Acts 12. opened not the door for joy when she heard Peter's voice: so by contrary, these men for very grief shut their gates when they perceive a beggar there. Finally, Zaccheus was joyful when he entertained Christ, but many amongst us are sorrowful when they should relieve the poor: like churlish Nabal, 1. Sam. 25. that reviled David, when he should have relieved him. So long as job prospered, he kept a worthy and a worshipful house, he suffered not the stranger to lie in the streets, but opened his door to the travailer that went by the way, job. 31. 32. but now many gentlemen of the country are content to suffer the stranger, the fatherless and the widow, not only to lie, but even to starve and die in the streets with hunger and cold, and never receive them to house or harbour, nor afford them any relief or succour. But as the voice of Abel's blood did cry from the earth to Gen. 4. 10. God for vengeance against his brother's cruelty: so the voice of the poor and their piteous cries, shall enter into the ears of the Lord, and their guiltless blood (which is powered forth in every place without all compassion) shall pull down hasty and sudden vengeance from heaven upon the heads of these unmerciful cormorants, unless while this time of mercy lasteth, they show mercy to their distressed neighbours. Thus you have heard how Zaccheus behaved himself in entertaining of Christ: now you shall see the behaviour of the pharisees in disdaining at Christ. When all they saw it, they murmured, saying, that he was gnoe into lodge with a sinful man. Before, they hated Zaccheus for his vices, because he was covetous: now they envy him for his virtues, because he was given to hospitality. For the wicked will always have something to find fault with in the children of God, like the sons of jacob, Gen. 37. that hated their brother joseph, because of his dreams: and like Saul that unhappy king, that envied David for his happy victories, 1. Sam. 18. 29. Thus the wicked when they cannot charge the godly with any grievous crime, they begin to grudge at their well doing: and therefore not only Zaccheus is hated for receiving of Christ, but Christ is hated also for being his guest. When they could not accuse Christ for sin, 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 devil, that both by name, Revel. 1 2. 10. and by nature, job. 16. 7. is a continual accuser of the brethren. It had been the duty of the pharisees to have received Christ, and made much of him as Zaccheus did: but they are so far off from entertaining him themselves, that it grieveth them to see Zaccheus give him entertainment. And surely, such is the perverse nature of the wicked, that they will neither receive the grace of GOD when it is offered them, nor willingly suffer any other to embrace the same: like the wicked jews, Acts. 13. 50. that would neither believe the doctrine which Paul preached, nor could abide that the Gentiles should be brought to the faith of Christ? The high priests thought themselves too high, to have poor humble Christ amongst them: the Scribes and the pharisees in their own conceit were too good, too wise, and too holy to receive him into their company: and not content to sequester and estrange themselves from Christ, they disdained also that he should be conversant with Publicans and sinners, as though he were not worthy to be conversant amongst men. If it were the office of Christ to convert sinners, why Math. 9 13 should the pharisees be offended at him, if he were sometimes conversant with sinners to work their conversion? If Christ were a Physician to cure the sickness of the soul, Mat. 9 13 that is, to save the people from their sins, why should the pharisees murmur at him for keeping of company with Zaccheus, that was sick in soul? for as it is expedient for the Physician to visit his patients for their better recovery, so it was convenient Christ should visit sinners for their speedier conversion. But as the Physician that resorteth to sick persons, is not strait way infected: so the soul's Physician that converseth with sinners, is not thereby polluted. And therefore, as Christ performed his office though the pharisees murmured, so let the ministers of God learn by his example, to perform their duties, 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 pharisees would have confessed themselves to be sinners, as the Publicans did, but because they Luke. 18 stood so much upon their own righteousness, and despised others, therefore Christ denounceth so many woes against them, and preferreth the penitent Publican that trusted Math. 23 in the lords mercy, before the proud Pharisie that trusted in his own merits. Though Paul was a Pharisie, and Acts. 23. 6 the son of a Pharisie, yet he shameth not to confess himself one of the chief sinners which Christ came to save. So if the pharisees that murmured at Zaccheus would have been saved, they should have confessed themselves chief sinners, as Paul did. They should not have accused Christ for keeping 1. Tim. 1. 15 company with sinners, but they should have accused themselves for not keeping company with Christ. The just man (saith Solomon, Prover. 18.) is the first accuser of himself: but the pharisees are so far from accusing of themselves, that they begin to accuse Zaccheus and Christ together. Thus the pharisees of our time, that make religion a cloak to cover their corrupt dealing, have this property to think other men to be heinous sinners, and themselves only to be righteous: in so much, as they will not stick to speak like that proud people that was wont to say, Depart from me for I am holier than thou. & like that presumptuous Pharisic. Luk. 18. I thank God I am not as others are, extortioners, usurers, adulterers, drunkards, or such like. I sanctify the Sabbath, which other men profane: I frequent sermons, which they neglect: I reverence the name of God, which they blaspheme: I pay tith, which others withhold? and fast oftentimes, which they do seldom, or never. These were the speeches of the pharisees that lived in the time of Christ, whom he Math. 15. 7 Luke. 11. 44 Luke. 11. 1 Acts 2 6 5 Math 23. 25. 27 so often calleth hypocrites: and these are the speeches of the hypocrites of our age, that seem to live after the straightest sect of our religion, Acts. 26. They wash the outside of the cup, and of the platter: that is, they justify themselves, and seem marvelous holy in the sight of men, which can discern by the outward appearance only: but unto God that seethe and searcheth the secrets of the hearts & reins, they appear like painted tombs full of dead men's bones, and all filthiness: that is, they have their inward parts full of ravening, and all kind of wickedness. Wherefore, as Christ said to his Disciples Except your righteousness exceed the righteousness of the Scribes and pharisees, you cannot enter into the kingdom of Mat. 5. 20 heaven: so I say unto you, that except your righteousness exceed the righteousness of these pharisaical hypocrites, ye cannot be saved. These holy pharisees did use to call the Publicans, not usurers, nor extortioners, as they themselves were: but by the general name of sinners, as though they themselves were free from sin. Thus the papists at this day do use to call the most sincere professors of the gospel, not Lutherans, Caluinists, Zwinglians, or protestants, as they were wont to call them: but now they term us heretics, a name more odious than any other, whereas in the mean season, they themselves are of all others the greatest heretics. So the Atheists of our time, when they cannot accuse the godly that are amongst us of usury, or bribery, or extortion, or drunkenness, or any such notorious sin, they call them hypocrites, which is the sum of all: when as in very truth, they themselves do best deserve that name: but it makes no matter what they call us, neither are we to be moved at their despiteful speeches: for as the bitter taunts of these murmuring pharisees could not hinder Zaccheus in his conversion, so the slanders of these godless men must not discourage the servants of God from their good profession. The pharisees did Zaccheus great wrong for calling him sinner, when he had repent of his sin: and the Atheists at this day do greatly wrong the true professors, in calling them hypocrites, which have truly repent of their former sins, and endeavour by all good means to lead a godly life. Therefore as Zaccheus preferred his soul's health before all their murmuring: so it behoveth us to look to our soul's salvation, notwithstanding all the reproaches and slanders that are devised against us. And as the pharisees might call Zaccheus sinner, but could not hinder his conversion: so the malicious worldlings may take away our goods, our good names, yea and our lives also, but cannot deprive us of our salvation. Wherefore as our Saviour said to his Apostles, Fear not them that can kill the body, and then can do no more: so I say unto Math. 10 you. Fear not the frowns of the wicked, for they are not able to hurt your better part: seek not to gain the favour of the world, for the whole world is not able to save a soul, but fear to offend him that is able to destroy both body and soul in hell, and seek to please him that is able to save them both in heaven for ever. Now followeth another fruit of Zaccheus conversion: namely, his good confession: for, as he believed with the heart unto righteousness, so he confessed with the mouth Rom 10. 10. unto salvation. When Zaccheus was mocked of the pharisees, it seemeth that he should stoop down for shame: but when he was thus reproved & reviled by them, the Scripture saith, that he stood up in sign of gladness. As the Apostles Acts. 5 went away rejoicing that they were counted worthy to suffer rebuke for the name of Christ: so Zaccheus the Publican went forth rejoicing, that he was reproached for the cause of Christ. Before Zaccheus was a Publican, and therefore stood in sin very dangerously, like the house that is Luke. 6. 45. builded upon the sand, ready to be overturned with every tempest: but now Zaccheus is become a true Christian, and therefore stands in righteousness very safely, like the house that is built upon a rock, free from any danger of falling. Behold Lord, the half of my goods, etc. There are two parts of this confession. The first is his gift to the poor: the second is, the restitution of his unjust got goods. Before, Zaccheus was an oppressor of the poor, now he is a great benefactor to the poor: before he was an encrocher upon other men's goods, now he is a distributer of his own goods: before, he was a receiver and a taker, now he is a restorer and a giver: neither doth he give sparingly, but he giveth liberally, laying up a good foundation against the time to come Now hath Zaccheus found that precious pearl, and for joy 1. Tim. 6. Math. 13. thereof, he is content, not to sell, but to give all that he hath to enjoy the same. When the rich Ruler (in the former chapter) Luke. 18 was willed to sell all that he had, & to give it to the poor, he went away very sorrowful, for he was very rich: but Zaccheus, perhaps as rich as he is content of his own accord & unbidden, to bestow half his goods upon the poor, and that with a cheerful mind. If Zaccheus had given only the third part of his goods, no doubt but Christ would have accepted it, for he accepteth the widows farthing, because it was given with a willing mind: but if he had given all his Luke. 21. goods to feed the poor, as the pharisees gave their alms to be seen of men, yea, or his body to be burned, as some Romans 1. Cor. 13 have done to get renown, it should have 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 fruitful & a lively faith, a faith that worketh and Gal. 5. 6 laboureth by love, such as is required at the hands of Christians. Saint james saith, Show me thy faith by thy works: and here Zaccheus doth show his faith by his works. Before, he was exercised in ungodly works, which are the fruits of infidelity: but now he is exercised in the works of mercy, which are the fruits of a lively faith. Zaccheus is very liberal in relieving the poor, but he is liberal of that which is his own: so there are many now a days that are very liberal, but it is of that which is none of theirs; for as Nahab & Abihu offered strange fire unto the Lord, so these men offer strange goods Levit. 10 unto the Lord. There are some amongst us, that think to make amends for their unjust dealing, by giving part of that to some good uses, which they have gotten by bad means; if they have gotten a pound by usury & oppression, they are content perhaps to give a penny to relieve the poor. 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 us Deut. 23 to apply the gain of our ill gotten goods to the service of God. The half of my goods I give, etc. Zaccheus saith not, I have given, as an upbraider of God: or, I will give, as a delayer, that means to give away his goods after his death, when he can keep them no longer: but he saith, I give, to signify that his will is his deed, & that he meaneth not to take any days of payment for the matter. For as before he ran apace to see Christ, and came down hastily to entertain Christ in his own person: so doth he here give quickly to relieve Christ in his needy members. This is Zaccheus last will & testament, that he maketh before his death, and seethe the same proved and performed before his eyes. If therefore we desire to do any good to any of our poor brethren, let us learn of Zaccheus to do it quickly, while we are alive, for time will prevent us, and death will prevent us. I know there would be many that would be willing to give some part of their goods to the poor before their death, as Zaccheus did: but that they know not what need themselves may have there of before they die, and therefore for the most part they will hardly forsake or leave their goods, till their goods forsake and leave them. But herein they show themselves to doubt of God's providence, & as it were to distrust of his payment, who hath promised to repay whatsoever is given unto the poor, as it were lent unto himself, and that not secretly, though they did their alms never so secretly: but the Lord will reward them openly, as our Saviour speaketh. Ma. 6. the wise preacher, Eccl. 11. willeth us to cast our bread Pro. 19 17 upon the waters, that is, to be liberal to the poor, whose watery eyes bewray their great necessity: or, as (others expound it) to hazard and adventure some of our goods upon our needy brethren, as Merchants do adventure their goods upon the seas: for although they may seem to be in great peril and danger of perishing in the waters, yet commonly it falleth out, that by the blessing of God they return with greater profit. So albeit the relief that is bestowed upon our distressed neighbours may seem to be lost, yet as the wise man saith, after a time we shall find it again: and as the precious oil descended from Aaron's beard to the skirts of his clothing, so Psalm. 133 certainly the oil of mercy and charity which we power into the wounds of our distressed brethren, shall descend Luke. 10 1. King. 17. into our own souls, and as the widows oil was increased in the cruse, because she relieved the lords Prophet, so shall this precious oil bestowed upon the poor, be returned upon our heads in great measure. Thus is Zaccheus liberal, as you see: for he giveth away half his goods, but he gives it not to the rich, that might give to him again, but he gives it to the poor that cannot require quite him: to teach us upon whom we should bestow our alms. As God that is rich in mercy, giveth all things unto us that cannot requite him: so the rich men of this world (if they have any spark of mercy in them) should give unto the poor that cannot requite them. But amongst us in every place almost, it is far otherwise: for if any thing be to be given, not they that are poorest and stand in greatest need, but they that can make best friends are best preferred. Thus Dives is still enriched, and Lazarus is still rejected. If we send to a great man, we Luke. 16. send an ox for a present: but if we send to a poor man, Matth. 12. we send a crust for an alms. Therefore, as Christ said to the jews, that the Ninivites should rise in judgement against them, because they repent at jonas preaching: so it may be said unto us, that Zaccheus shall rise in judgement against us and condemn us; for he showed great mercy upon the poor, but we are void of all compassion. Thus you have heard the first part of Zaccheus confession, wherein you see his liberality to the poor. Now you shall hear the second part of his confession, wherein he promiseth restitution of his unjust got goods. Before, Zaccheus gave to the poor 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 loss and hindrance, therefore he doth not only restore the principal, which he had taken from them, but he alloweth them their costs and damages they had sustained. As joram King of Israel caused to be restored to the 2. King. ● Shunamite her house and land, and all the fruits and profits of the same, which were wrongfully kept from her seven years together: so Zaccheus the customer restoreth to those that he had oppressed, their goods which he had gotten from them by fraudulent dealing, with all the fruits and profits that might come thereof during the time of his unjust profession. So liberal was Zaccheus to the poor, that he gave them half his goods: and so little got Zaccheus by his usury and oppression, that for every penny he restored four. If the Usurers and extortioners of our time would restore fourfold for that they have wrongfully gotten, I fear me they would have but a small half to give to the poor, & but a little left to help themselves. There was no law to compel Zacheus to make such restitution, except he will confess himself to be a thief, because he was an Usurer, and then the law of God requireth such restitution. And surely Zaccheus seemeth after a sort to confess his theft, because he promiseth fourfold restitution. If a man had stolen Exod. 22. 1 2. Sam. 12. a sheep, the law of God requireth that he should restore four sheep for one: and the ancient Romans had this law, that Usurers should forfeit four times so much as they took for usury. If the same law were now to use against our thievish Usurers, as it was sometime among them, we should not have such complaining of the poor both in prisons and streets. But if these great thieves (I mean our biting Usurers) that rob and spoil without ceasing when they have no need, might find no more favour, than those petty thieves which rob and steal sometime, when they are driven thereto by extreme necessity, then surely the Commonwealth would soon be disburdened of that pestilent brood of Caterpillars wherewith it is pestered. I wish them betimes to look to their own estate, and with Zaccheus to forsake their damnable trade. If they have lived hitherto by the gain of usury, let them now lament their sin, and call to God for mercy and forgiveness, let them make restitution of that they have wrongfully taken, and grieve that they have so long detained that which is none of theirs. For as no sin is pardoned without repentance to God, so usury is not pardoned without repentance to God: and as the sin of theft is not removed, before restittution be made to men (if the party be able,) so the sin of usury (which is a secret theft) is not remitted, before restitution be made to those that are oppressed and spoiled by this secret theft. Thus you have seen how Zaccheus that was once a hoarder of his goods, as our rich men are, is now a liberal disposer of his goods, as I wish they were. He that lately was a Camel laden with riches, and therefore unapt to go thorough a needle's eye, hath now like the Camel cast off his rich lading, Matth. 19 and therefore may enter in at the narrow gate. Some rich men would rather have lost their lives, than foregone Mat. 7 their goods, and for half that loss would have proved very pensive: but this was the joyfullest news that ever came to Zaccheus house, sweeter to him than all his gold and silver: that where as before, he was in the state of damnation, now salvation is promised to him and his house: and whereas before, he was the servant of Satan, now he is become the child of Abraham: Now Zaccheus house is become God's house, and Zaccheus himself is the son of Abraham, and therefore no cause why Christ should not refort to Zaccheus house. As Christ said to the penitent thief, This day shalt thou be with me in paradise: so he saith here Luke. 13 to the penitent Publican, This day salvation is come unto thy house, and this day thou art become the child of Abraham. Christ loveth not to be long in any man's debt: for as he saith to Zaccheus, To day I must abide at thy house: so he saith to the same Zaccheus. To day, and henceforth for ever, thou and thy house must abide with me in heaven. Here is a happy change: in stead of a little worldly treasure, subject to loss by the eves, and to spoil by rust and moths, to have all store of heavenly treasure, which neither thieves can steal, nor canker can corrupt: instead of an earthly house, subject to fire and falling, to have a house given of Math. ● God, not made with hands, but eternal in heaven, 2. Cor. 5. vers. 1. Who would not rather choose with Zaccheus to give half his goods to the poor, that he may be an heir of salvation, and the son of Abraham to rest in his father's bosom, than with Dives to keep all from the poor, and to be tormented in those eternal flames? That rich glutton that denied the crumbs from his table, challenged Abraham for his father, but he was refused, because he had not the Luke. 16 faith nor works of Abraham: but Zaccheus, though by nature john. 8. 39 he were not the child of Abraham, yet by grace he is become the child of Abraham, because he walked in the steps of that faithful Father. Abraham believed before he Rom. 4. 12 was circumcised, so Zaccheus believed before he was circumcised. As Abraham left his country and all that he had Gen. 32. 1 Acts. 7. 3 when God called him, so Zaccheus left his office and the most part of his riches, when he was called by the son of God: and as Abraham desirêd to see the day of Christ, and john. 8 56 saw it and rejoiced; so Zaccheus desired to see Christ, and he saw him and rejoiced. 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 converted, his whole house is converted. As the master is, such are the servants, if he be godly and religious, they prove godly and religious, if he be an Atheist, they prove Atheists likewise. Therefore keep no company Psalm. 18 with the wicked, for it is most pernicious: but associate thyself with those that fear the Lord, that thou also mayest learn to fear the Lord: who for his mercy grant that we may with Zaccheus be desirous to see Christ, joyful to receive Christ, liberal to relieve the members of Christ, and ready to make a mends when we have wronged any of our brethren, that so with Zaccheus we may be heites of salvation, and the true sons of Abraham, to reign with Christ in heaven for ever, by the means and merits of him, that died and rose again for us. To whom with the Father and the holy Ghost be all glory. Amen. FINIS. A prayer for the Morning. O Lord prepare our hearts to pray. O Lord GOD our heavenly Father, we thy poor and wretched creatures, give thee most humble and hearty thanks for our quiet and safe sleep, and for raising us up from the same. We beseech thee for jesus Christ's sake, to prosper us this day in our labour and travel, that it may be to the discharging of our duty in our vocations, principally to thy glory, next to the profit of this Church and commonweal, and last of all to the benefit and content of our masters, Grant dear father, that we may cheerfully and conscionably do our business and labours, not as men-pleasers, but as serving thee our God, knowing thee to be the chief master of us, and that thou seest and beholdest us with thy fatherly eyes, who hast promised reward to them that faithfully and truly walk in their vocation, and threatened everlasting death and damnation to them that deceitfully and wickedly do their works and labours. We beseech thee O heavenly father, to give us the strength of thy spirit, that godly and gladly we may overcome our labours, and that the tediousness of their irksome labour which thou for our sins hast powered upon all mankind, may seem to us more delectable and sweet. Fulfil now O Lord these our requests, for thy son our saviours sake, in whose name we pray as he himself hath taught us. Our father, etc. A godly prayer to be said at all times. BEcause I have sinned, O Lord, and done wickedly in thy sight, and provoked thee to anger by my abominable wickedness, making my body which thou hast ordained as a vessel for thine honour, an instrument to most detestable filthiness, O Lord be merciful unto me, and pardon me this great wickedness: look not upon me, good Father, with the eyes of justice, neither do thou draw against me the sword of judgement, for then how shall I that am but dust, stand in thy presence, when thy wrathful indignation cometh forth as a whirl wind, and thy heavy displeasure as a mighty tempest: seeing the earth trembleth, the depths are discovered, and the very heavens are shaken when thou art angry? Exercise not therefore thy fury against me, that am but chaff before the wind, and as stubble against a flaming fire: though I have sinned grievously in thy sight, preferring my wicked desire, before thy holy commandment: esteeming the pleasure of a moment, before eternal & everlasting joys: nay, which is worse, making more account of vileness and vanity, and extreme folly and madness, then of the glory and majesty of the most excellent, wonderful, and blessed God, nothing dreading his displeasure, whose wrath maketh the devils to quake, & burneth unquenchable unto the bottomless pit of hell; whose might is so great, that by the breath of his nostrils he can in the twinkling of an eye destroy a thousand worlds: yet am I bold, prostrating myself before the throne of thy majesty, hearty to beseech, and humbly to entreat thee, that thou wilt not deal with me according to my merits, for I have deserved that thoushouldest rain down fire & brimstone from out of heaven upon me to devour me, or to open the earth under me, to swallow me up quick unto hell: but thou art gracious and full of compassion, and rich in mercies, therefore do men put their trust under the shadow of thy wings. I have none in heaven to fly unto but thee, nor in earth of whom I may receive any comfort, but at thy favourable hands, which are stretched out day and night, to receive all that by earnest repentance turn to thee, being ready to ease all those that are laden with the burden of their sin, and to refresh their distressed consciences. In the multitude of thy mercies I approach unto thee O Lord, desiring thee to look down from the height of thy sanctuary, upon me poor and wretched sinner, and to wipe away mine offences, & to blot out my misdeeds, especially, this my ungracious, unclean, and ungodly act, that it may not come up in remembrance with thee, nor be imputed to me for ever, for thy sons sake, O Lord, in whom thou art well pleased, in whom thou wast fully satisfied upon the cross for my sins: grant me free pardon and remission of that I have so foolishly by my exceeding frailty, committed against thee in this shameful deed. But O thou my unclean and unthankful soul! my ungodly and rebellious heart! what did I sinful wretch & execrable caitiff, so blindly and desperately attempt? How art thou become quite senseless, that thou wast so ready to anger thy most loving God, and to provoke thy most mighty judge, that thou mightest satisfy thy filthy flesh, suborned both by thine & God's most malicious adversary, to grieve and vex the spirit of the Lord, and to damn thyself for ever? Hath not God of his singular favour, made the heavens of old, and placed the Sun and Moon in them, two glorious lights, with innumerable stars, a wonderful workmanship, for thy use and benefit? Hath he not lifted up the clouds by his strong arm, and heaped treasures of rain, hail, and snow, to do thee service? Hath he not in the midst of the world, laid the foundations of the earth, that thou mightest have a stable habitation, and mightest from thence behold every way thou lookest, the walls of his beautiful place? Hath he not gathered the waters into one place, and made the dry land appear, and drawn forth by his power a pure substance of air between heaven and earth, that fishes might multiply in the seas, fowls in great abundance fly in the open face of the firmament, tender plants, herbs, flowers, and trees in all variety, grow and fructify upon the ground? yea creeping things, cattle and beasts increase in infinite number, in pastures, fields, gardens, orchards and groves; & all these to do thee pleasure? Hath he not further given thee springs and rivers gold and silver, pearls and jewels; even plenty of streams, stones, and metal, to furnish thee with whatsoever for profit thou needest, or for pleasure desirest? Hath he not made thee Lord and ruler over all his creatures, even over the huge Elephants, the Whale, the strong Lion, and Unicorn, and horse of war? over the savage Tigers, Bears & Wolves? over the mighty Eagle, Griffin, Vultur, Ostrich, and Hawk? Art thou not clad and defended, fed and enriched, cheered and renowned by these his creatures, and that all the parts of thy body, and senses of thy mind, might be partakers of his goodness, and with his sweetness refreshed, comforted and delighted in great measure? yea, above all this, hath he not breathed into thy body an immortal soul, that thou mightest remain with him in glory for ever? Did he not at the first frame thee like unto himself, that he might therefore love thee as his son? Did he not cast into thy spirit the beams of his wisdom, that thou through thy understanding mightest behold him and his glory, and stirred up sparks of goodness in thy heart, that thou mightest by thy affection embrace him and his bounty, and be made perfectly blessed by his infinite happiness, who when Adam thy ungrateful father, by distrusting him that had faithfully promised, was throughlie able to fulfil his will, and resolutely determined, exceedingly to advance him, having given him this whole world in testimony thereof, by discontenting his mind with the excellent estate he was placed in of unspeakable love, unless he might be as good as God himself, proudly desiring to make dust the fellow of him who was from everlasting, infinitely full of wisdom, power, grace and majesty, and had done all this at the persuasion of the most traitorous rebel of his right gracious king, and spiteful enemy of his most bountiful master, even then when this most villainous conspiring with God's notorious adversary, had deserved immortal hatred against him, and all that pertained unto him: yea thee as yet unborn, but contained in him, whose whole mass by his impious disobedience, became by just judgement a temple of cursed estate for ever, and for ever: thou also thyself bringing forth fruit of contempt of his law, who is most holy, merciful and mighty: yet even then I say, of unspeakable pity and compassion intended, nay promised, nay laboured to deliver him and thee from that dreadful vengeance which ye had purchased by your own wicked and ungracious demerits, and to reconcile you base abjects and vile castaways, and yet stubborn and spiteful haters of the great God jehova, who when there was no means to be found in heaven, nor seas, nor in the earth, nor under the earth, but that he should damn his only begotten Son, the very brightness of his glory, who never offended him, but was an eternal delight unto his soul, and rejoicing unto his spirit, that thou mightest be saved, a gross lump of slime and clay, still vexing him by thy wickedness; yet delivered his son into the full power of Satan, to put him to a most shameful death, by the hands of most detestable persons, and did cast him far away out of his favour, and threw him down into the bottomless pit of his unsupportable wrath & indignation, that thou mightst be placed between his own arms in the kingdom of heaven, in all royalty and glory, as his dear and entirely beloved son. Why therefore wast thou O my unholy and unthankful nature, so ready and prone, so violent and headlong, to commit things lightly displeasant in his sight, who in a manner, and as far as it was possible, slew himself for thy safety, when he had no creature so disobedient unto him as thee? O thou my inward soul, and spirit of my mind awake, and stand up to defend thyself, for thou art besieged with mighty enemies, the prince of darkness, the rulers of the air, the spiritual craftiness and policies of hell! why arisest thou not thou sluggard? thy foes in great number are prepared with many ambushments, having a huge army all maliciously bend, with venomous darts to pierce thorough thy heart: they are entered thy hold at all five gates of thy outward senses: yea, they have broken down thy inward doors, and have left thee but one window towards heaven to escape by, even thy prayers, whereto the spirit of God waiteth thy speedy coming: make haste O thou heavy with sleep, or thou art taken by thy cruel enemies, whose hands are of iron, and their teeth of steel, to grind thy very bones to powder: hearken no longer to that stinking harlot, thy wicked appetite, which lying in thy bosom, desireth nothing but thy utter destruction: she persuadeth thee that thou art in no present danger, that she may rejoice at thy miserable end. It may be thou art fed to the slaughter, that though thou go on a little way in thy pleasant path, thou mayest return back when thou wilt, and thy little wandering will not greatly be regarded. O thou unwise and sottish of heart! when wilt thou understand? Hath the son of God endured such pain for the smallest of thy sins, and makest thou so light account of so grievous crimes? Doth the law thunder curses, and plagues, and everlasting torments against thy least inordinate motions, and didst thou not dread to perform so shameless a practice? Knowest thou not that the eyes of God, and his Angels behold thee doing that thou wouldst be ashamed to do in the presence of ungodly men, or unclean beasts? or dost thou not consider how thou didst grieve the spirit of God, who hath vouchsafed of his infinite mercy to dwell in thy body to this end, chiefly that he might mortify thy carnal lusts? Why didst thou then defile his temple, which he hath sanctified to be an house for himself to dwell in? take heed thou drive not out so worthy and noble a guest, by such swinish and fleshly behaviour, who if he once departed, then shalt thou be an hold for devils, and legions of damned spirits, that they may stuff thee full of all manner of iniquity, and then at length become pitch and brimstone to maintain the fire of God's scorching wrath in thy sinews, spirits and inward bowels, drinking out in full measure the dregs of the wine of his rage and fury: and canst thou be so blind and reckless, that for the vain pleasure of sin for a little while, thou wilt constrain God to torment thee everlastingly, who it may be even at this instant, if thou wilt still try his patience and long sufferance, will suddenly take thy spirit from thee, or come in judgement to recompense all sinners by his final sentence in the burning of the whole world, the stipend of horror, shame, confusion, and utter reprobation? & weigh with thyself, that to approach to God, is the chiefestioy of his chosen, to behold his glorious countenance in the face of his son, whereas thy sins do separate thee from him, and make thee afraid to speak to him by prayers, which is thy chiefest and greatest solace in this mortal life: how much more will thy ungodliness make thee wish delay of the last judgement, the speedy and present coming whereof is a chief prop of our fight, in the midst of so many troubles and temptations: and withal, remember how the devil that roaring Lion laboureth by this impure act, to make thee most filthy and loathsome in the sight of God, and rejoiceth to see thy gracious Father, merciful Saviour, and comfortable sanctifier, so abused and withstood, and angered by thee whom he hath wonderful made, carefully preserved and dearly redeemed, and tenderly loved, that if it may be thou shouldest by utter Apostasy, dishonour him in the face of the world, who hath advanced thee in the presence of all his Angels: and though thou be so sure in faith, that thou canst not utterly fall (the consideration whereof should make thee more dutiful, and not encourage thee in a sinful course) yet mayest thou by little and little, and by often falling, bring thyself into a better liking, both of the wicked and of wickedness itself) whom thou oughtest to hate with a perfect hatred, and then God by just judgement cast thee into a sure sleep, that thy filthiness may be seen of men, and thou condemned to the grief of the righteous, and scorned to the shame of the ungodly, & in the mean season, by provoking God's judgement: be spoiled of thy goodly ornaments, of thy godly desires, of religious thoughts, of zealous affections, of Christian communication, of holy endeavours, of assured persuasions of faith, of steadfast waitings through hope, of constant suffering by patience, and hearty rejoicings from love. In the perfect consummation of which things, because all happiness consisteth, beware thou careless wretch, least suddenly by thy abominable filthiness, thou either for a time wholly deptyve thyself of comfortable feeling of these things, or much diminish thy present graces and blessings received of the holy spirit, to the glory of God the Father. But why do I utter my voice, or strive to make a dead carcase move? O quicken thou me that art the fountain of life, and call thou out of heaven thy dwelling place, that my wandering soul may hear the voice of her shepherd, and follow thee whither soever thou leadest: nay of thy tender compassion take me up upon thy shoulders, and carry me gently into thy fold again: for thieves have stolen me away, & have bound my feet so that I cannot go, and they watch for me until thou art gone, that they may carry me away quick from thy pastures: O do thou therefore presently deliver me, and give me thy helping hand: O cast thou down by thy spirit my raging lust, and by thy grace subdue mine untamed affection. I am weak O Lord, and unable to resist the force of my mighty adversary: send thy help from above, and save me out of the jaws of the cruel lion: thou hast delivered me out of the mouth of hell; O let not the gates thereof any more prevail against me: let me not any longer be occupied in ungodliness, lest mine enemy triumph over me, saying in his malicious heart, There, there, so would I have it Let this sin be far from me O Lord, lest I should defile myself any more with this notorious wickedness: work therefore in mine heart an utter detestation of it, that I may ever hereafter keep myself pure & unspotted for thy kingdom. Thou that art able to make of stones children to Abraham, mollify I pray thee my stony heart, that all manner of son like affections may be imprinted therein: pluck up O good father these roots of bitterness, that no unsavoury fruit may come of the tree, which thou by thine own hand hast planted I desire, I look, I call, I cry, for thy assistance, that I may conquer this unruly motion. O blessed Saviour that hast granted so many petitions upon earth, to them that were careful for the body, fulfil I pray thee, this my desire; not for health; nor strength, nor riches, nor honour, nor for food, nor apparel, but for thy heavenly grace and inspiration: yea let me lose all those, rather than to be left to my sinful flesh, that I should be ruled any longer thereby. Mortify good father in me the old body of sin, and give unto me a new body, purged from these dead works to serve the living God: renew my spirit daily, that I may cast away these works of darkness: let it be enough O merciful father, that my weakness in failing heretofore, hath been made known unto me, lest I should be too proud. Now let thy strength appear in putting this mine enemy under my feet, that thereby I may be bold to put my confidence in thee. Why should my body made by thine hand, and my soul framed according to thy image, be given over as a pray into the hands of Satan? Deliver me O Lord from the snare of the hunter, and preserve me from the hand of mine enemy, who lieth in wait for my spiritual lif●, and laboureth my everlasting destruction: so shall I praise thee for thy great goodness, and magnify thy name for giving me conquest over my adversary that is too strong for me. To thee I fly for secure till the tempest be overpast, hide me I pray thee under thy shield and buckler, that none of the fiery darts of Satan take hold on me. Good Lord, for the love thou bearest unto mankind, for thy sons sake, who hath taken our nature upon him, grant that I may not be tempted above my strength, and that in all temptation I may fly unto thee, as a horn of my salvation, yielding thee most humble and hearty thanks for that thou hast given me a desire to withstand my sinful flesh; which thy work I beseech thee for thy name sake, to perfect and fully accomplish. Matth. 26. 41. Watch and pray, lest ye enter into temptation: the spirit is willing, but the flesh is weak. Another zealous Prayer. Eternal God, almighty, and all merciful: we thy unworthy servants, prostrate before thy throne of grace, do yield ourselves body & soul unto thee for all thy benefits, which thou from our birth hast heaped upon us, as though we had always done thy will although we be occupied about vain things, never marked, never loved, never served, never thanked thee so heartily for them, as we esteem a mortal friend for the least courtesy. Therefore we come with shame & sorrow to confess our sins, not small, but grievous; not a few, but infinite; not past, but present; not secret, but presumptuous; against thy express word & will: against our own conscience, knowledge and liking, if any had done them but ourselves. O Lord, if thou shouldest require but the least of them at our hands, Satan would challenge us for his, & we should never see thy face again, nor the Heavens, nor the earth, nor all the goodness which thou hast prepared for man. What shall we do then, but appeal unto thy mercy, and humbly desire thy fatherly goodness, to extend that compassion towards us, which thy beloved son our loving Saviour hath purchased, so mightily, so graciously, and so dearly for us; we believe and know, that one drop of his blood is sufficient to heal our infirmities, pardon our iniquities, and supply our necessities, but without thy grace, our light, our strength, our guide, we are able to do nothing but sin, as woeful experience hath taught us too long, and the example of them that are void thereof, whose life is nothing else but the service of the world, the flesh and the Devil. Therefore good father, as rhou in special favour hast appointed us to serve thee, like as thou hast ordained all other creatures to serve us; so may it please thee to send down thy heavenly spirit into this earthly mansion, to illuminate our minds, mollify our hearts, change our affections, subdue our reason, regenerate our wills, and purify our nature to this duty; so shall not thy benefits, nor thy chastisements, nor thy word return void, but accomplish that for which they were sent, until we be renewed to the image of thy son. Good Lord we beseech thee, look down in the multitude of thy compassions upon thy militant Church, this sinful realm, thy gracious handmaid our dread Sovereign, her Honourable Counsel, the civil Magistrates, the painful Ministers, the two Universities, the people that sit in darkness, and all that bear thy Crosse. Gather us into one communion of thy truth, and give unto every man, a spirit to his calling, that we being mindful of the account, and that we are called Christians, may firmly resolve, speedily begin, and continually persever in doing and suffering thy holy will. Good Lord bless and sanctify our meeting, that no temptation hinder me in speaking, nor them in hearing, but that thy word may be heard and spoken as the word of God, which is able to save our souls in that day, howsoever it pleaseth thee by weak and foolish things to magnify thyself. There is no cause, O God most just, why thou shouldest hear sinners, which art displeased with sin, but for his sake which suffered for sin, and sinned not: in whose name we are bold to lift up our hearts, hands, and voices unto thee, praying as he hath taught us. Our father which art in heaven, etc. FINIS.