stoode vpon the shore it was no time for Peter to play the Fisher-man But when Christ had left speaking and commaunded him to lanch into the deepe then it was time for Peter to let downe the net There is a time wherein we ought to labour in our vocation and a time wherein we ought to heare the word and as we may not vtterly neglect our lawfull callinges to follow Sermons so must we not bestowe the Sabboth which is consecrated to the seruice of God in following the workes of our vocation All thinges haue their appointed time saith the wise man Eccle. 3. and euerie thing is seemely in his conuenient season but when thinges are done preposterously and out of order there followeth confusion Although Martha did not heare Christ yet did she labour for Christ many in our daies will neither labour for Christ nor heare of Christ but as the Israelites were wearie of their iourney in the wildernes and lothed that heauenly Manna so these men are wearie of euerie godly exercise and are soone cloyed with the word of God The fiue foolish Virgins wasted their oyle to no purpose and while they went to buy were excluded the marriage and these foolish men spende this time of grace vaynely and wantonly as though after this life there were no time of iustice and vengeance to be feared The daye serueth for their pride or profite the night is spent in sporte and pleasure and no time is left to heare the worde When wee are praying they are playing when we are preaching they are eating and drinking like the olde worlde that ate and dranke that married wiues and gaue in marriage while Noah was preparing the Arke for the sauing of his householde And as Baals priestes wounded themselues to serue their idol so these men take dangerous courses and strangely trouble themselues to serue the diuell Now Martha findeth her selfe agrieued and begins to enuie her sisters exercise as Iosephs brethren enuied him for his dreames and the sonnes of Ishai that disdayned their brother Dauid for his forwardnesse in the combate with Goliah These two sisters that in other thinges agreed so well together in this doe differ so much that Christ must haue the hearing of the matter and decide the controuersie Martha playeth the plaintife and accuseth her sister Mary the defendant answereth by her aduocate and Christ himselfe that tooke vpon him the office of an Aduocate is become the Iudge and giueth sentence on Maries side Martha complaineth of her sisters slouthfulnesse and seemeth after a sort to blame our Sauiour for winking at it requiring him to see the matter redressed speedilie But Christ first reprooueth Marthaes curiositie and then excuseth yea and commendeth Maries care In Martha it appeareth how willing wee are to please our selues in our owne conceites and how readie to conceiue amisse of others doings yea sometimes to preferre our owne defects before the perfections of other men If Dauid chasten his soule with fasting it shall bee turned to his reproofe If he put on sackcloth to testifie his contrition they iest at him and the drunkardes make songes of him If Iohn Baptist be temperate in his apparrell and diet they will say he hath a diuell If Paule answere discretlie for himselfe he shall be charged to be madde with ouermuch learning yea if our Sauiour Christ himself frequent the cōpanie of sinners to reclaime them from sinne they will not sticke to call him a friend and companion of Publicans and sinners Amongst vs if there be any that bee more forward in religion than the rest and more diligent to heare the word as Marie was there shall not want some or other to censure them at their pleasure yea to find fault to condemne thē for so doing yet are not the godly to be discouraged herewith or to desist from their godlie exercises for as the Lorde answered for Marie when she helde her peace so the Lorde will defend their cause and take their parte against their aduersaries The Lord cannot abide to heare his seruants ill spoken of but is alwayes ready to maintayne their right and to answere for them He will not suffer Lab an to speake an ill word to his seruant Iacob And if Aaron Miriam murmure against Moses the Lord will punish it with leprosie What a comfortable thing is this to the gadly that y e king of kinges will take their partes and will not suffer them to sustaine any wrong He is a most sure and trustie friend that wil not abide his friends to be backbited or ill spoken of but either he vvil answere in their defence or he vvill finde some meanes to stop their mouthes and restraine the slanderous tongues of their enemies as somtime he stopt Balaams passage when he went to curse his people caused the dumbe beast to speake and to reproue the madnes of the Prophet rather then he vvould haue his people to be cursed The repetition of Marthaes name argueth the vehemencie and earnestnesse of this admonition The Lord is faine to be very earnest and importunate vvith vs before hee can reclaime vs. So when God spake vnto Abraham hee called him twise by name Christ called Peter thrice by name Iohn 21. to cause him make his three-folde confession to make amendes for his three-folde deniall And when the Lord spake vnto Samuell he called him 4. seuerall times by name before hee answered for such is the great mercie of God that he is content to admonish vs often of our duty such is the dulnes peruersenes of our crooked nature that we cannot be gained by the first admonition but the Lord must cal vs oftē earnestly before we wil hearkē vnto him There are two thinges in this speach of Christ to be obserued The first is his modest reprehension of Marthaes immoderate care the other is his friendly defence of Maries choise Though Martha was verie careful to entertain Christ in the best manner yet if hee perceiue any thing in her worthie of reprehension hee will not sticke to tell her of it hee will not soothe her in her saying nor smooth her in her owne conceit for al the trouble and cost that shee bestowes vppon him If we be often inuited to some mans table and kindlie entertained it would be vnkindly taken if wee should finde fault with any disorder but for as much as all Christ his actions are the instructions of Christians therefore euery Christian but especially preachers whom it more specially concerneth must learne by this example how to behaue themselues when they are inuited to great feastes namelie to speak their conscience freely when they see a fault The best requitall that wee can make for our good cheare is to giue good counsell and wholesome admonition to them that inuite vs. When Christ dined with the Pharisie Luke 11. and was misliked for not washing before dinner he tooke
not able to hurt your better part seeke not to gaine the fauor of the world for the whole worlde is not able to saue a soule but feare to offende him that is able to destroy both body and soule in hell and seeke to please him that is able to saue them both in heauen for euer Now followeth another fruite of Zaccheus conuersion namely his good confession for as hee beleeued with the heart vnto righteousnesse so hee confessed with the mouth vnto saluation When Zaccheus was mocked of the Pharisies it seemeth that he should stoope downe for shame but when he was thus reprooued reuiled by them the Scripture saith that he stood vp in signe of gladnesse As the Apostles went away reioicing that they were coūted worthie to suffer rebuke for the name of Christ so Zaccheus the Publican went forth reioycing that hee was reproched for the cause of Christ. Before Zaccheus was a Publican and therefore stood in sinne very daungerously like the house that is builded vpon the sand ready to bee ouerturned with euerie tempest but now Zaccheus is become a true Christian and therefore stands in righteousnesse very safely like the house that is built vpon a rocke free from any danger of falling Behold Lorde the halfe of my goods c. There are two parts of this confession The first is his gift to the poore the second is the restitution of his vniust gotten goods Before Zaccheus was an oppressor of the poore now hee is a great benefactor to the poore before hee was an encrocher vpon other mens goods now he is a distributer of his own goods before hee was a receiuer and a taker nowe he is a restorer and a giuer neither doth he giue sparingly but he giueth liberally laying vp a good foundatiō against the time to come Now hath Zaccheus found that pretious pearle and for ioy thereof he is content not to sell but to giue all that hee hath to enioy the same When the rich Ruler in the former chapter was willed to sel all that he had to giue it to the poore he went away very sorrowful for he was very rich but Zaccheus perhaps as rich as he is content of his owne accorde vnbidden to bestow halfe his goods vpon the poore and that with a cheerefull mind If Zaccheus had giuen only the third part of his goods no doubt but Christ would haue accepted it for he accepteth the widowes farthing because it was giuen with a willing minde but if hee had giuen all his goods to feede the poore as the Pharisies gaue their almes to be seene of men yea or his bodie to be burned as some Romans haue done to get renowne it should haue been to no purpose because it was done to a wrong end Now as Zaccheus was rich in the goods of this life so was he rich in faith also neither was it an idle or dead faith that Zaccheus had but it was a fruitfull a liuely faith a faith that worketh and laboureth by loue such as is required at the handes of Christians Saint Iames saith Shew me thy faith by thy workes and here Zaccheus doth shew his faith by his workes Before he was exercised in vngodly works which are the fruites of infidelity but now he is exercised in the works of mercy which are the fruits of a liuely faith Zaccheus is very liberall in relieuing the poore but he is liberal of that which is his owne so there are many now a daies that are very liberall but it is of that which is none of theirs for as Nahab Abihu offered strange fire vnto the Lord so these men offer strange goods vnto the Lorde There are some amongst vs that thinke to make amends for their vniust dealing by giuing part of that to some good vses which they haue gotten by bad meanes if they haue gotten a pound by vsury oppression they are cōtent perhaps to giue a pennie to relieue the poore But as it was not lawful for the Israelites to bring the price or the hire of a harlot into the house of the Lord so it is not lawful for vs to apply the gain of our ill gottē goods to the seruice of God The halfe of my goods I giue c. Zaccheus saith not I haue giuen as an vpbraider of God or I wil giue as a delayer that means to giue away his goods after his death when he can keepe them no longer but hee saith I giue to signifie that his wil is his deed that he meaneth not to take any daies of paiment for the matter For as before he ranne apace to see Christ and came down hastily to entertain Christ in his owne person so doth he here giue quickly to relieue Christ in his needy members This is Zaccheus last wil testament that he maketh before his death and seeth the same proued and performed before his eies If therefore we desire to do any good to any of our poore bre thren let vs learn of Zaccheus to do it quickly while we are aliue for time will preuent vs and death will preuent vs. I know there would be many that would bee willing to giue some part of their goods to the poore before their death as Zaccheus did but that they knowe not what neede themselues may haue there of before they die and therfore for the most part they will hardly forsake or leaue their goods till their goods forsake and leaue them But herein they shewe themselues to doubt of Gods prouidence as it were to distrust of his paiment who hath promised to repay whatsoeuer is giuen vnto the poore as it were lent vnto himselfe and y t not secretly though they did their almes neuer so secretly but the Lord wil reward thē openly as our Sauior speaketh Ma. 6. the wise preacher Eccl. 11. willeth vs to cast our bread vpō the waters that is to be liberal to the poore whose watry eies bewray their great necessity or as others expound it to hazard and aduenture some of our goods vpon our nee dy brethren as Merchantes do aduenture their goods vpon the seas for although they may seeme to bee in great perill and danger of perishing in the waters yet commonly it falleth out that by y e blessing of God they returne with greater profit So albeit the reliefe that is bestowed vpon our distressed neighbors may seeme to be lost yet as the wise mā saith after a time we shal find it againe and as the precious oyle descended from Aarons beard to the skirts of his clothing so certainely the oile of mercie and charitie which wee powre into the woundes of our distressed brethren shall descende into our owne soules and as the widdowes oile was increased in the cruse because shee relieued the Lordes Prophet so shall this pretious oile bestowed vpon the poore be returned vpon our heads in great measure Thus is Zaccheus liberall
yee before the force of our aduersarie receiue now a shield against his force euen the shield of prayer Hee is not to bee resisted by ringing an hallowed bell nor by sprinkling of holy water nor by the relikes of Sayntes nor by our owne workes and merites for these are weapons of his owne making but by an earnest seeking to God which search and seeking must be made by prayer agaynst which his poysoned venome taketh no effect It is his malice that accuseth prayer pleadeththy case before God and repelleth all his accusations for all the Prophets doe witnesse that whatsoeuer wee aske in prayer if wee beleeue wee shall receiue it It is his rage and furie that should terrifie vs nay that prayer that strengthned Sampson to rent a young Lyon as one should haue rent a kid hauing nothing in his hand shall smite and shut vp the mouth of this Lyon As for his policie and walking vp and downe seeking to deuoure vs it cannot preuaile For the prayer of the faithfull shall saue them and the Lord shall raise them vp and if they haue committed sinne it shall bee forgiuen them and after this conflict ended they shall triumph for euer with Iesus Christ our Sauiour But in any case see you vnite to your prayer knowledge that you be not seduced to offer your petitions to strange gods as Saints stockes or stones Then consent that we aske onlie in y e name of Christ Iesus not for any desert of our owne for whosoeuer beleeueth in Christ shall haue remission of sinnes he shall not perish but haue life euerlasting hee shall not come into iudgement but shall passe from death to lyfe Lastly a confidence which is a certayne perswasion of Gods mercie toward vs this is that prayer of which the lambe testifieth That whatsoeuer wee aske by prayer it shall giuen vs by God the father A thing dearly beloued so precious that nothing is more accepted in heauen nothing more gratefull to God a seruice commanded of God himselfe taught by Christ our Sauiour and frequented by the Angels a thing of more force with God than any oration of the eloquent Hast thou not heard how the Sunne stood still in the firmament and was not suffered to run his course Iosua and Ezechias prayed and the Sunne stood still Hast thou not heard of the stopping of the Lyons mouthes Daniell prayed and his prayer stopped the Lyons greedie and deuouring throates Hast thou not heard of the diuiding of the red sea the Israelites prayed and the waters of Iordan were dried vp yea the Israelites prayed and the waters stoode about them like to a wall Hast thou not heard howe the fierie furnace lost his heate the three children prayed and the fire lost his heate Hast thou not heard howe the heauens were opened and shut Elias prayed and the heauens were shut vp three ye ares Elias prayed and the clouds powred downe rayne from heauen O sure fortresse more forcible than any engine and stronger than the gates of hell and to conclude the summe and substance of all in few words the onely thing whereby mortall men haue the cloudes and the stars and the Angels and all the powers of heauen at commandement For as Deborah sung in her song They fought from heauen euen the stars in their courses fought agaynst Sisera for all creatures haue bene subiect to the prayers of the faythfull to reuenge the Lordes quarrell to helpe the Lord to helpe the Lord agaynst the mighty Prayer hath euer bin the cognisance and the victorie and the triumph of the faythfull for as the soule giueth life to the bodie so prayer giueth life to the soule O that I could engraue the loue of it in your heartes as with a Diamond and so instill your mindes that my wordes might bee prickes to your consciences and thereby giue ye occasion to pray often It is a wonderfull matter to bee able to perswade men but if prayer be able to perswade the liuing God ô how great is the force thereof it goeth thorow the cloudes and ceaseth not till it come neere and will not depart till the most high haue respect thereunto O that you would therefore pray often and learne of Christ the most absolute patterne of our lyfe to pray continually He prayed in his baptisme in the wildernes in preaching in working of miracles in his passion on the mount in the garden in his last supper in commending his spirite to God at all times and in all places that he might leaue vnto vs an example of the same It followeth And pray to the Almightie to those three former reasons which I brought why wee must seeke and pray to God alone I added this as a fourth because there is none so able to helpe vs as the Lord. He that trusteth in the Lorde shall bee as mount Sion If God be on our side who can be against vs It is God that iustifieth who condemneth The Lord destroyeth the counsell of the heathen hee maketh their deuises to bee of no effect Christ is the Angell of great counsell wisedome and vnderstanding and there is no deuise against the Lorde The world notwithstanding is come to that frame that euery man hath got him a strange kinde of beliefe Some beleeue not the Lawe but the prophets some bee perswaded in the supremacie but not in the sacrament some in free will but not in merite some in inuocation on saints but not in purgatorie some in pilgramages and pardons but not in images some like the doctrine well inough but not the preachers the most beleeue little yet many beleeue somewhat few beleeue all therefore to deale plainely because plaine dealing is best you must not beleeue by the halfes I meane you must not repose some trust in God and some in Saintes but all in the Lorde The gods of the Gentiles they haue mouthes and speake not eies see not eares and heare not then what can bee looked for at their handes But the Lord is strong and mighty a mercifull God and therefore thorow the Scriptures he is called a Rocke a Fortresse a strong Tower a Shielde a horne of saluation a refuge the Lorde of hostes with other such like appellations that wee might bee assured that our helpe and deliuerance commeth from the Lord. Put test thou any trust in mā whose breath is in his nostrils Cursed is he that maketh man his strength flesh his arme Surely Pharaoh and all princes are a broken staffe on which if a man leane it will strike into his hand and pearce it laie him groueling in the dust It is better therefore to trust in the Lord thā to put any confidēce in Princes Thinkest thou that Angels or Saints or Images can helpe thee O foolish and impious pietie to at tribute more vnto the Angels than they dare arrogate vnto themselues The Angel in the reuelation forbiddeth Iohn to
occasion to reproue their hypocrisie their outward shew of holines which was the sin of the Pharisies and at another time he noteth them for pressing to the chief places at banquets sheweth what modesty is to be obserued in sitting down to meate and what guests should be biddē to our table So should Preachers behaue themselues towards those that inuite them to great feastes vvhen they see perhaps some fault or disorder either in the master of the house or in some other of the guests to say vnto them thus or otherwise as the case requireth I will warne you of one thing that will doe you good that you would leaue your vsury and extortion your couetousnes oppression that you would leaue your swearing and blaspheming the name of God that you woulde forbeare to prophane the Lordes Sabboth that you woulde leaue your pride and excesse in your diet and apparell that you would forbeare to speake ill of any behind their backes or to beare any malice or hatred to any of your neighbours These are the faultes which are easie to bee espied almost in euery place and these are the faultes which the faithfull minister of Christ Iesus should not leaue vnreproued wheresoeuer he commeth But as Elias told Ahab of his Idolatry though hee were his king and Iohn Baptist told Herode of his adulterie though he did many thinges for him and heard him gladly so shoulde the Preachers reprooue the people for their notorious offences notwithstanding some fauours and curtesies receiued from them If Christ had cause to finde fault with Martha for her too much diligence in his entertainement it seemes he was not curious of his diet but would haue beene content with simple cates he was no delicate or daintie guest hee did not affect or delight in sumptuous banquets or costhe fare hee rather requireth a religious heart a constant faith a willing mind to heare the word with an earnest care to liue thereafter These are the thinges wherein the Lorde delighteth these are the iuncates which he desireth and which he preferreth before all earthly cheare Thus is Martha reprehended for her curiositie nowe let vs see how Marie is excused and commended for her godlie care One thing is necessarie saith Christ and what is that one thing Euen to heare the worde preached which is the power of God to saluation to euerie one that beleeueth A man may better want all thinges than that one needefull thing and yet we desire al other things and neglect that one thing which is so needfull This one thing hath Marie chosen and therefore hath chosen the better part Marthaes part is good because it prouideth for this present life but Maries part is better because it leadeth to eternall life It is good to bee occupied about our calling to get our liuing but it is better to bee occupied in hearing the worde which is able to saue our soules As the head and the foote are both needefull in the bodie so Mary and Martha are both needful in a Common-wealth man hath two vocations the one earthly by his labour the other heauenly by his praier There is he actiue life which consisteth in practising the affaires of this life wherein man sheweth himselfe to be like himself and there is the contemplatiue life which consisteth in the meditation of diuine and heauenlie thinges wherein man sheweth himselfe to be like the Angels for they which labour in their temporall vocations doe liue like men but they which labour in spirituall matters liue like Angels When they heare the word God speaketh vnto them when they pray they speake vnto God so that there is a continuall conference betweene God and them because they are continuallie exercised in hearing and praying Christ loued Martha for her hospitalitie as Isaac loued Esau for his venison So did hee loue Marie for her diligence in hearing his word as Rebecca loued Iacob for hearkning to her voice A nurse which hath her breast full of milke doth loue the child that sucks it from her and Christ which hath his breast full of heauenly milke is glad when hee hath children to sucke the same Let vs therefore as the Apostle willeth vs. 1. Pet. 2. 12. laying aside all maliciousnes and all guile and disimulation and enuie and all euill speaking as new borne babes desire the sincere milke of the worde that we may growe thereby to bee perfect men in Christ Iesus let vs breath after the fountaine of the liuing water which springeth vp vnto eternall life as the faintie Hart desireth the water brooke to quench his thirst and for as much as many things are so troublesome and one thing is so needeful let vs seeke that one needful thing the end of all thinges euen to feare God and keepe his commandementes which we learne by hearing the word of God wherby faith without the which it is impossible to please God is begotten and nourished in the hearts of men This is that good parte which Mary hath chosen by so much better than her sisters choise because it concerneth a better life and hath the fruition of this present life Marie hath a double portion she heard the worde and ate of the meate which her sister dressed for godlinesse hath the promise of this life and of the life to come As for all other things whether they be honors promotions pleasures and what not They serue only for the maintenance of this present life which is so short and subiect to mutabilitie but the word of God is the foode of the soule the breade of life that immortall seede which bringeth forth fruite vnto eternall life Let the worde of God therefore bee pretious vnto vs because it is so permanent for heauen and earth must passe but the word of God endureth for euer If wee make choise of any thing beside it must be taken from vs or wee shall bee taken from it but if wee make choise of this one thing it shall neuer be taken from vs neither in this worlde nor in the world to come The Lord graunt that wee be not only hearers but doers of the word that it may be trulie said of vs as Christ said of his Disciples that heard his preaching Behold my brother my sister and mother or as he answered the woman that commended his carnall kindred Blessed are they that heare the word of God and keepe the same FINIS THE FIRST SERMON of Noahs drunkennesse Gen. 9. 20. 21. Noah also began to be a husbandman and planted a vineyard And he dranke of the wine and was drunken and was vncouered in the middest of his tent FIrst we are to speake of Noah then of Cham his wicked sonne and after of Shem and Iapheth his good sonnes In Noah first of that which hee did well and then of his sinne In Cham first of his sinne and then of his curse In his brethren first of their reuerence and then
it the next Sabboth To day therefore if ye will heare his voice haraen not your hearts as did the Israelites least if you harden your heartes his voice be heard no more amongst you This day you may gather this heauenly Manna as the Israelites might gather their Manna sixe daies together but tomorrow perhaps and sixe daies after you may not gather it as on the seuenth day Manna might not be found The Lord graunt that you may gather sufficient food for the sustentatioÌ„ of your soules that as Elias the prophet iournied in the strength of the meate that the Angell brought him euen vnto Horeb the mount of God so you in the strength of this spiritual meate which heere I bring you may bee able to passe through the dangerous waies of this troublesome worlde vnto Gods holy Mountaine the hauen of all happines whither he bring vs that hath deerly bought vs with his pretious bloud euen Christ Iesus the righteous to whome with the Father and the holy Ghost three persons and one God be giuen all glory and maiestie world without end Amen FINIS THE SINNERS CONFESSION The Text. Luke chap. 19. verses 6. 7. 8. 9. 6 Then he came down hastily and receiued him ioyfully 7 And when all they saw it they murmured saying that he was gone into lodge with a sinful man 8 And Zaccheus stood forth and sayde vnto the Lorde Beholde Lord the halfe of my goods I giue to the poore and if I haue taken from any man by forged cauillation I restore him foure fold 9 Then Iesus sayd vnto him This day is saluation come vnto this house forasmuch as hee is also become the sonne of Abraham YOu heard the last Sabboth how Zacheus the Publican was called to be a christiaÌ„ now you shall heare the fruit of his conuersion No sooner had Christ called him from the tree but that he came downe hastilie and receiued him ioyfullie This was the fruit which it had in the heart of Zaccheus namely obedience to the voice of Christ a fruite more pretious and acceptable vnto God than the most pleasant fruits which Eden yeelded and a sacrifice more sweet and acceptable vnto him than all the sacrifices which the Law required This is the sacrifice wherewith the Lord is pleased euen when his voice is obeyed 1. Sam. 15. 22. The voice of the Lord is a glorious voice and mighty in operation diuiding the flames of fire and shaking the Cedar trees So the voyce of Christ is a glorious voyce his voyce is mightie in operation diuiding the soule and the spirit and shaking Zaccheus from the wilde figge tree whereinto hee had climed The same God to whose commaund the windes the sea the diuels and death it selfe obey here commaundeth Zaccheus to come downe at once and he commeth downe hastilie to receiue him into his house and he receiueth him ioifully As Zaccheus could not come at Christ till he was called so no man can come to Christ except the Father drawe him and as Zaccheus could not chuse but come when he was called by the voice of Christ so when any man is called effectually by the preaching of the Gospell hee cannot chuse but come to Christ for where there is an effectuall calling there is grace giuen also to obey the same Ro. 8. 30. The Lord is faine somtime to cal vs often because we know not the voyce of him that calleth vs as hee called Samuel three times before hee answered because at that time Samuel knew not the Lord 1. Sam. 3. 7. But as soone as he vnderstood that it was the Lord that spake vnto him he replied presently Speake on Lorde for thy seruant heareth So when the Lord calleth any man effectually by the preaching of his worde all the partes and powers of his bodie doe yeeld their obedience the eare listneth the tongue confesseth the heart beleeueth the head deuiseth the hand performeth the foote runneth the eye directeth and all concurre to do thy will O God Psal. 40. 7. Such and so effectuall is the voice of Christ in the heartes of his chosen that it maketh Saul of a bloudy persecutor to become Paul a painefull preacher it causeth Peter of a silly Fisher-man to become a catcher of men and Zaccheus here of a vile publican to become a zealous christian And such also is the nature of the word preached wheresoeuer it pleaseth the Lord to giue successe and increase thereto that it is able to transforme the mindes of men to beget faith in the hearts of Infidels and in a word to saue such as are ordained to eternall life Acts 13. This is the powre of the word of God euen to cause a consenting to the truth thereof and this is the propertie of the children of God to yeeld all obedience to the word of God Assoone as Christ calleth Zaccheus he comes down presentlie like the light in the creatition that was made as soone as God said Let there be light Here therefore of Zaccheus that obeied the voice of Christ let vs learne obedience to the voice of Christ for as Christ biddeth Zaccheus to come down because he was too high so he saith to euery one of vs come downe because wee are too high minded But with vs the voyce of Christ is not soe effectuall as it was with Zaccheus for hee was content to come downe at the first bidding but wee must be often bidden to beware of pride and ambition and yet wee will still bee climing There are fewe so high that are content with their calling but as Haman was alwaies aspiring till he came to the gallowes so many amongst vs are alwayes climing till they catch a fall Againe as Christ sayd to Zaccheus To day I must abide at thy house so Christ saith to vs. To daye my poore afflicted members should receiue some succour at your handes But as the Priest the Leuite Luke 10. passed by the wounded man leauing him halfe dead so we for the most part passe by our needy brethren leauing them vnreleeued Thus are we euery â—â—y disobedient to the voice of Christ. He teacheth vs to be humble as he himselfe is Matth. 11. 29. and wee waxe proude and insolent as Sathan is Hee willeth vs to bee mercifull as our heauenly father is Luke 6. 36. and wee are cruel and vnmercifull as the rich glutton was Luke 16. This is the cause why the earth deceiueth and rendreth not her fruit Esai 24. 5. This is the cause why the sword deuoureth abroad and the pestilence destroyeth at home Deut. 28. 15 Leuit 26. 24. 25. and in a word this is the cause of all the mischiefes and calamities that are threatned euen because we are obstinate and rebellious against the Lorde we are vndutifull and disobedient to the voyce of Christ that calleth vs so louingly to come vnto him Matth. 11. 28. Zaccheus was called but once and he commeth quickly but we are
grieuous not a fewe but infinite not past but present not secret but presumptuous against thy expresse word will against our owne conscience knowledge and liking if any had done them but our selues O Lord if thou shouldest require but the least of them at our hands Satan would challenge vs for his we should neuer see thy face againe nor the Heauens nor the earth nor all the goodnesse which thou hast prepared for man What shal we doe then but appeale vnto thy mercy and humbly desire thy fatherly goodnesse to extend that compassion towards vs which thy beloued sonne our louing Sauiour hath purchased so mightily so gratiously and so deerely for vs wee beleeue and knowe that one drop of his bloud is sufficient to heale our infirmities pardon our iniquities and supply our necessities but without thy grace our light our strength our guide we are able to doe nothing but sinne as wofull experience hath taught vs too long and the example of them that are voyde thereof whose life is nothing els but the seruice of the world the flesh and the Deuill Therefore good father as rhou in speciall fauour hast appointed vs to serue thee like as thou hast ordained all other creatures to serue vs so may it please thee to send downe thy heauenly spirite into this earthlie mansion to illuminate our mindes mollifie our heartes change our affections subdue our reason regenerate our willes and purifie our nature to this duetie so shall not thy benefites nor thy chastisementes nor thy worde returne voide but accomplish that for which they were sent vntill wee be renued to the image of thy sonne Good Lord wee beseech thee looke downe in the multitude of thy compassions vpon thy militant Church this sinfull realme thy gratious handmaide our dreade Soueraine her Honourable Counsell the ciuill Magistrates the painefull Ministers the two Vniuersities the people that sit in darkenesse and al that beare thy Crosse. Gather vs into one communion of thy truth and giue vnto euery man a spirit to his calling that wee being mindfull of the account and that wee are called Christians may firmely resolue speedily begin and continually perseuer in doing and suffering thy holy will Good Lorde blesse and sanctifie our meeting that no temptation hinder me in speaking nor them in hearing but that thy word may be heard and spoken as the word of God which is able to saue our soules in that day howsoeuer it pleaseth thee by weake and foolish things to magnifie thy self There is no cause O God most iust why thou shouldest heare sinners which art displeased with sinne but for his sake which suffered for sinne and sinned not in whose name we are bolde to lift vp our hearts hands and voyces vnto thee praying as he hath taught vs. Our father which art in heauen c. FINIS Diuision Cōcerning the search Psal 107 Matth 6 Mat 17. 20 Eccle 35 Gal. 6 1. Thes. 6 1. Tim. 2 Matt. 13. 14 Prouer. 28 Iudge 1 Prou. 24. Gen. 3 Exod. 7. 22 1. Kings 13 1 Cor. 2. 1 2. Iames. 1. 27 1. Cor. 2 Rom. 1 2. Pet. 2 Reue. 2 Luke 11. Ephe 6. Reu. 12. Iohn 1 Psal. 144. 2 3 4 Esay 65. Math. 25 Iob. 28. Pro. 9. Psal. 32 Eccle. 5 Amos. 8 1. Pet. 3 Eccle 12 Eccle. 32 47. 50. Mat. 2. Iames 5. 15 Iohn 16 Act. 15 10 Iosh 6 2. King 20 Dan. 6. Exod. 14 Dan. 3 1 King 8 Iudg. 4 Luke 6 Luke 6 Luke 6 Iohn 11 Math 26 Iohn 18 Luke 22 Luke 23 Math 19 Psal 40 Rom 8 2. Tim 4. Psal 83 Esay 9 Prou 2. Psal 105 Psal 18 Iere. 7. 7 1. King 16 Psal. 18 Reue. 19 Rom 1 Deut. 27 1. Thes. 6 Ephes. 4 1. The. 5 Ephes. 4 Reue. 1. 7 2. Cor. 5 Psal. 78 Ephe. 5. Reu. 22. 2 Psal. 1. 12 Pro. 28 Iob. 22 Psal. 128. Hest. 8. Gen. 30. Dan. 6 Psal. 113. Psal. 78 Iob. 42 Psal. 126. Psal. 41 Psalm 99. Psalm 96 Iohn 11 Gen. 27 Matth. 6. 35 Iob. 2. Gen. 47 Genes 45 Luke 8 Matth. 8. 19. Gen. 18 Gen. 19 1. Tim 3. 2 Num. 35 Luke 15 Math 5. 13 Math. 5 Luke 4 Iohn 8 Math. 5. 13. Luke 8. 14 Exod. 3 Mark 10 Gen. 18 Acts. 2 Acts. 8 Actes 22 Gen. 8 Exod. 8. 32 2. Sam. 15. Luke 8 Math. 13. 40. 2. Tim. 4. 2 Math. 6 1. King 17 2. King 4 Iohn 11 Math. 25 Luke 5 Num. 21 Mat. 25 Gen. 6 Heb. 11 1. King 18 Gen. 37 1. Sam. 17 Psal. 69 Luke 7. 33 Actes 26 Luke 7. 34 Gen. 3. 24 Num. 12 Num. 22. 2. Pet. 2. 1◠Gen. 2◠1. Sam. 3 Luke 14 1. King 18 Math. 14 Marke 6. 20 Gen. 25. 28 Psalm 42. 1 Eccle. 12. 13 Heb. 11. 6 Rom. 10. 17. 1. Tim. 4. 8 1. Pet. 1. 13 Luke 21. 33 1. Pet. 1. 25 Iames. 1. 22 Math. 12. 50 Luke 11. 28 Ephe. 5. 23 Iosu. 6. 1 Reg. 16. 34 Iohn 7. 52 Math. 19. 28 Rom. 2. 28 Deut. 15 Leuit. 35. 36. 37 Marke 14. 7 Psalm 37. Luke 12. 21. Luke 10 Gen. 45 Rom 10 1. Reg. 10 Iohn 20. 32 Exod 19 Iohn 6. 26 Two impediments 2. Sam. 16. 7 3. Sā 16. 12 Iohn 3. 2 2. King 5 Esa. 59 〈…〉 1. Reg. 1◠Rom. 12 Iohn 12. 6 Matth. 3. 22 Luke 14. 29 1. King 10. 1. Chr. 29. 9 Math. 21. 19 Mat. 18. 20 1. Pet. 58 Iohn 10 Luke 11. 21 Hester 4 Iob. 2. 12 Iohn 1 Luke 5 1. King 3 12. 13 Gen. 28. 30 Rom. 10. 12 Ephe. 2. 4 Ierem. 29 Rom. 10. 20 Esay 55 Actes 17 Math. 26 Eccle. 5. 7. Luke 14. 28 Math. 35. 40 Luke 16 Ierem. 14 Psalm 24 psalm 95 Exod. 16 1. Reg. 19 Psalm 29 Heb. 4. 12 Math. ◠Iohn 6. 44 Acts. 9 Math. 4 1. Cor. 3. 7 Rom. 1 Hest. 7. Gen. 18 Abraham Gen. 18 3 Lot Gen. 19. 3 Mat. 25 Gen. 4. 10. Math. 9. 13 Mat. 9. 13 Luke 18 Math. 23 Acts. 23. 6 1. Tim. 1. 15 Math. 15. 7 Luke 11. 44 Luke 11. 1 Actes 2 6 5 Math 23. 25. 27 Mat. 5. 20 Math. 10 Rom 10. 10. Acts. 5 Luke 6. 45. 1. Tim. 6. Math. 13. Luke 18 Luke 21. 1. Cor. 13 Gal. 5. 6 Leuit. 10 Deut. 23 Pro. 19. 17 Psalm 133 Luke 10 1. King 17. Luke 16. Matth. 12. 2. King ◠Exod. 22. 1 2. Sam. 12. Matth. 19. Mat. 7 Luke 13 Math. ◠Luke 16 Iohn 8. 39 Rom. 4. 12 Gen. 32. 1 Acts. 7. 3 Iohn 8 56 Psalm 18