The first Circumstance.

First therefore for the place where he was conuerted, it appeareth to be Iericho, a Cit­tie not farre distant from Ierusalem. It was sometime a notable Citie, till it was subuer­ted and ruinated by the Lordes Champion Iosua. Iosua, 6, It was builded againe in the dayes of Ahab, 1. Reg. 16, 34 by Hiel the Bethelite, and remaineth at this day with the rest of that holy-land, vnder the Turkish Empire. Vnto this Ieri­cho, the Lord of heauen and earth vouch­safeth to come, in the likenesse of a seruaunt. And as Iosua compassed Iericho seuen times, minding to destroy it, so Christ the true Iosua, resorted oftentimes to Iericho, minding to saue it. But as in the destruction of Iericho, Iosua spared none but Rahab the harlot: so Iesus in his iourney to Iericho, [Page] conuerted none but Zaccheus the Publican. When Iosua had conquered and rased Ieri­cho, hee sowed salt in it to make it barren, and cursed him that should attempt to build it vp: yet in thys barren soyle Christ hath his spirituall haiuest, and in this cursed Cytty he hath a holy Temple a blessed building. Sa­maria that wicked Citty affordeth many that belieue in Christ. Iohn, 4, 49. Iohn, 4, 39. And out of Galile, Iohn, 1, 46 from whence they thought no good thing might come. Iohn, 7, 52, Iohn, 1, ver. 46. Christ called diuers of his Apostelles, and euen in Iericho this cursed Cittie, Christ hath a rich man that is to be saued. In euerie place Christ hath his chosen. There is neither Iewe nor Gentile, Barbarian nor Scythian, bound nor free, Rom, 10, 12 but Christ is all in all, to all that call vpon him. Rom. 10, 12.

The second circumstance.

Now followeth the description of Zac­cheus, which is most plainlie and fully sette forth vnto vs. The holy Ghost speaking of Zaccheus and his conuersion, comes in with an Ecce, behold, as if it were a wonder that Zaccheus shold be conuerted. Zaccheus was a Gentile, a Publican, and a rich man, and [Page] therefore behold a miracle, as if in the con­uersion of Zaccheus, these three should be conuerted al once.

Zaccheus was a Gentile, a meruaile to see a Gentile become a Iew: Rom. 2. 28. that is, to belieue in Christ. He was a principall Publican. A strange thing to see a chiefe Customer to giue ouer his office: and he was rich also, a rare matter to see a rich man to enter into the kingdome of God: Mat. 19. 23. and therefore behold a miracle, as if at this day, the Turck: the Pope, and the King of Spaine, were at once perswaded to forsake their Idolatry and su­perstition. Christ going to Ierusalem, con­uerteth a Gentile, to signifie the calling of the Gentiles: he conuerteth a Publican, to shewe that notorious sinners may hope to be saued, if they repent and amend, as Zac­cheus did. He cōuerteth a rich man, to shew that all rich men are not excluded from the kingdome of heauen,

Hee was called Zaccheus before his con­uersion, but he was neuer trulie called Zac­cheus till Christ called him so. His name signifieng, simple, pure honest, but his lyfe was subtile, impure, and most detestable. Thus manie are called by honest names, whose deedes bewray their dishonest na­tures, [Page] and vices oftentimes are shrowded in the habites of vertue, like Esops Asse, masking in the Lyons skinne, till hys long eares detect his folly; or like the Crowe that is decked in other plumes, till euerie byrd doe plucke his feather.

Zaccheus by his profession was a Publi­can, and therefore much detested of the Iewes: for Publicans were the Romaine Officers, appoynted to gather and receiue publique custome or tribute of the Iewes, who were at that tyme in subiection vnto the Romaines. And amongst these Offi­cers, Zaccheus was the chiefe, and (as it see­meth) Ouer-seer of the rest that where in Ie­rico, and therefore in chiefe hatred among the Iewes, as one that chiefely fauored the Romans tiranny, and serued to abridge their Country liberty, which ought not be subiect to any Nation.

Besides, he contemned the ceremonies of the Iewes, and regarded not their Religion, nor liued after theyr Lawe, and therefore with the rest of the Heathen Publicans, was excommunicate out of theyr Sinagogue Math. Math. 18. 18.

Thus was he hated for his profession, be­cause he was a Publican, & for his religion, [Page] because he was a Heathen. Yet was hee be­loued for his wealth, for rich men haue ma­nie friends. Prou. 14, 20 Prou. 14. 20. And though they doe neuer so wickedly, yet haue they some to take theyr parts. If they speake neuer so proudly, yet are there some to prayse their saying. Eccle, 13, 23 24. Eccle 13, 23, 24.

Zaccheus was a Publican, and therefore riche: for Publicanes muste needes he rich, and Vsurers will be welthy. But rich Pub­licans make poore princes, and wealthy V­surers make many beggers. In euery Pro­uince there were many Publicans, and therefore much poore people in euery place: for where there be many Caterpillers, the fruit is soone consumed, and where there be many extorcioners, beggers must needes a­bound.

By the Law of God, Deut. 15 there might be no­begger in Israell, but when so many Publi­cans were suffered to receiue tribute of the Iewes contrarie to Gods Law, no maruaile though so many sate and begged, contrarie to Gods Law. Luke, 18 Luke. 18. Iohn, 9. Acts. 3 By the Lawe of God. Iohn, 9 There ought to bee no beggers among Christians. Acts, 3 Psal, 37, 25 Psal. 3. 2. 25. but when so manie Vsurers are tollerated in a Christian Common-wealth, contrarie to [Page] the Law of Chirst, Luke, 6. 35. Luke. 6. 35. no meruaile though we haue so many beggers, Leuit. 25. 36. 37. contrarie to the minde of Christ. Mark. 14. 7. The poore (sayth Christ) yee shall haue alwaies with you, but when you will you may doe them good: and we shall be sure to haue the poore amongst vs alwaies, Psalm. 37. but wee must make such good prouision for them, that they be not faine to begge theyr bread.

Thus was Zaccheus rich to himselfe, Luke, 12. 21 for he was a Publican, but he was rich towarde God also, for he had a desire to see Christ. Almightie God, Ephe, 2. who is rich in mercie, Eph. 2. hath so inspyred his hart with the desire of heauenlie riches, that whereas before, hys whole delight was in seeking of worldlie wealth, now his greatest care is to seeke for heauenlie treasure. He now forgetteth what his profession is, and begins to be of a newe profession: and he whose hart was whollie sette vpon earthlie profit, is now like old Simeon, most desirous to see his Sauiour. The Tetrach Herod desired to see Christ, and despised him when hee saw him. Luke, 23. 8. Luke. 23. 8. 11. but Zaccheus the Publican, desired to see Christ, and reioyced when hee sawe him, like Abraham that desired to see the day of Christ. Iohn, 8, 56. Iohn. 8. 56. and therefore of [Page] the seruant of Sathan, Zaccheus is nowe be­come the childe of Abraham, which reioy­ced to see the day of Christ. Happie were his eyes that sawe so blessed a sight, for ma­nie Prophets and righteous men haue desi­red to see and to heare those thinges that Zaccheus both saw and heard, Luke. 10. and coulde not see nor heare the same. If Iacob thought himselfe happy, Gene. 45. if that hee might but see his Sonne Ioseph before his death, then surelie thrise happie Zaccheus, whose hap it was, not onely to see (as Iacob did) but to reioyce (as Marie did) in Christ his Sauiour.

As Zaccheus was desirous to see Christ in earth, so I would haue the riche men of our time, desirous to see Christ in heauen. For although with the eies of our bodie we can­not see Christ as Zaccheus did, yet with the eies of our faith wee may beholde him as Stephen did. Acts. 7. Actes. 7. But if our faith be so weake sighted that wee cannot see Christ, yet let vs haue a desire to heare Christ in his word, whereby our faith may be increased, for faith commeth by hearing the worde of God. Rom. 10. And as the Queene of the South desi­red to heare the wisedome of Salomon, 1. Reg. 10. so let vs bee desirous to heare the wisedome of Christ our Sauiour.

[Page] King Salomon left some bookes in wri­ting, wherein is seene some part of his wise­dome, and Christ our king, hath left vnto vs his most sacred word, as it were a tast of his wisedome, Iohn. 20. 31 sufficient matter for our saluati­on. This is that heauenly foode, Math. 4, 4 Math. 4. 4. whereby our soules are fedde vnto eter­nall life, let vs therefore labour for that hea­uenly foode: and as the Israelites were care­full to gather Manna to sustaine their bo­dies, Exod. 16 so let vs be as carefull to heare the word to feede our soules. The people in the time of Christ, Iobn, 6, 24 Iohn, 6. 24. tooke great paines to follow Christ both by land and sea, and ma­ny nowe a dayes (I confesse) are verie for­ward to follow his faithfull Ministers, but as they followed Christ so fast to Ioh. 6, 26 fill their bel­lies, so these frequent Sermons for fashion to serue the time.

Zaccheus is desirous to see Christ, a godly care, but yet hee coulde not obtaine his pur­pose: a thing common, for euerie one that hath any good motion, hath alwaies some hinderaunce to crosse the same, Two impe­diments. and Zac­cheus hath a double impediment to hinder his honest enterprise: The prease of the people, And his little stature. Whereof the former, that is, the multitude, is alwaies [Page] wont to be an enemie to those that woulde come to Christ. This hindered the blinde man from receiuing his sight. Luke, 18 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 sicke of the Palsie. Marke, 2 Marke, 2. for they could not come at Christ for y ^e prease, till they vncouered the roofe of the house, and let downe the bed wherein the sicke of the Palsey lay.

This hindered the healing of the deafe and dumbe, Marke, 7 Marke, 7. till Christ tooke him aside out of the multitude and cured him. This hindered the raising of the Ru­lers daughter. Math. 9 Mathew, 9. till Christ had thrust out the Minstrels and the multitude, and then restored the maid to life. Finally, this hindered Zaccheus here from comming vnto Christ, till Christ vouchsafed to call him to himselfe. Thus alwaies a multitude that is prone to euill, doth withdrawe and hinder vs from approching vnto Christ: and therefore wee must not followe a multitude to doe euill, nor decline after many to ouer­throw the trueth. Exod. 23 Exod. 23.

The second impediment that hindereth Zaccheus from seeing Christ, is his little sta­ture. [Page] Hee was so lowe of stature, that hee coulde not see Christ aboue the multitude: but Christ was aboue the multitude, and therefore coulde see Zaccheus though hee were so lowe of stature. For God looketh not on the countenance, Sam. 16. 7 nor on the height of a mans stature, but the Lord beholdeth the heart, and preferreth little Dauid before Eliab his eldest brother, 1. Sam. 16 12. because he findeth in him a better heart to serue the Lord. And Zaccheus in his little bodie, hath a heart and minde prepared to seeke and see the Lord. Zaccheus was so lowe that he could not see Christ, but many amongest vs are so high that they will not see Christ. The common people in the time of Christ, were so desi­rous to followe Christ, that neither lame­nesse, nor blindnes, nor sicknes, coulde staie them from comming to him: but the Com­mon people in our time, are more readie to follow their sport and pastime, then to come to the Church to heare of Christ. And as for our rich men, who seeth not that they will make great hast to see a commoditie, but will scarce come out of doores to heare a Sermon?

They come to Church, Iohn, 32 as Nichodemus came to Christ by night, as if they were a­shamed [Page] to come to Church: but they runne after profite to gette riches, 2. King. 5 as Gehezi ran after Naaman the Syrian to get a bribe.

Thus hath Zaccheus two lettes, that hee could not see Christ, the one in the people, the other in himselfe: and wee haue many lettes to withdrawe vs from Christ, some are externall and without vs, as the intice­mentes of the world, and some are internall and within vs, as the lustes of our owne fleshe. The prease of the people, hindereth Zaccheus from seeing Christ in his humili­tie, and the multitude of our sinnes, Esay. 59. 2 doe presse vs downe that wee cannot see Christ in glorie. Zaccheus was a man of little sta­ture, and that hindered him from seeing Christ in earth, and we are men of little faith, and that is the cause wee cannot beholde Christ in heauen.

Though Zaccheus was a man of little sta­ture, yet it appeareth that hee was not a man of little wit: For when hee coulde not come to the sight of Christ for the multi­tude, he had the wit to runne before, and to clime vp into a tree to obtaine his purpose. And for the moste part it falleth out, that men of lowe stature, are men of high con­ceite, and the shortest bodies, haue the [Page] sharpest wittes, God so prouiding, that the defectes of their bodies, might bee supplied with the giftes of their minde. Nowe Zac­cheus that before was loth to moue his foote from the Custom-house for loosing his pro­fite, beginnes to runne after Christ for feare of a greater losse, like Elisa that left his plow­ing, and ranne after Elias to followe his newe vocation. 1, Reg. 19 But Zaccheus doth not onely runne, but also clymbe vp into a Tree to see Christ: A strange thing, that Zaccheus a rich man, and a chiefe Customer, shoulde behaue himselfe so childishly in the sight of so great a multitude: but the desire hee had to see Christ, made him forget himselfe, and to commit such thinges as were not fitting for his state and credite. So they that wil fol­low Christ, must make account to doe ma­nie thinges contrarie to the Rom. 12 fashion of the worlde, and their owne liking. If Christ himselfe were content to leaue the glorie which he had with his father to come down to vs, shall not wee be content to leaue the reputation which wee haue with men, to go vp to him?

But alas where is there any almost, that preferreth not the fruition of this earthly pri­son, before the possession of that hea­uenlie [Page] mansion: and had rather hazard the hope which they haue of eternall glory, then leese the present enioying of theyr fading pleasure.

The ambitious man hunteth after honor, and will not leese an inche of his estimation. The couetous man seekes after profit, and counts (like Iudas) all lost that comes not to his bags. And the voluptuous man be­stowes his time in pleasure, Iohn. 12. 6. and thinketh that hys chiefe felicittie. Thus euerie man makes his heauen of that wherein he most delighteth, & is content to take great paines to accōplish his fond desires. But here Zac­cheus is of another minde, for being a pub­lique officer, he climbes into a tree, which stoode not with his grauitie: and being a rich man, he runnes to see Christ, which was not for his worldly profit; yea hee takes great paines to see Christ, not respecting his ease or pleasure.

Thus must we be affected if we desire to come to Christ, that neither honours nor preferments, nor profit nor pleasure, nor kyndred nor freends, be able to holde vs backe. Mat. 8. 22. We must be readie not only to run, Luk. 14. 26. but also to climbe (if need require) as Zac­cheus dyd: that is, to take some payne and [Page] trauaile to haue a sight of Christ.

The Queene of the South, 1. King. 10. vndertooke a great and tedious iourney, to heare the wise­dome of Salomon, but we are lothe to take a­ny paine to heare one that is greater then Sa­lomon.

The people in Dauids tyme, brought so much treasure, 1. Chr. 29. 9. and so many gyfts to the buil­ding of Gods Temple, that the Priestes were fayne to byd them cease, but a great part of the people in our tyme, are so sparing of their paynes and cost, that they thinke that very time mispent whiche is imployed in the ser­uice of God: and that money ill bestowed, which is gyuen to the maintenaunce of his Ministers.

When Zaccheus could not see Christ for the multitude, he climbes vp into a tree, that groweth in the way where he was to passe, that from a tree he might behold him, which was to suffer on a tree for mans saluation. So when wee cannot drawe neere to Christ by reason of our sinnes that presse vs downe, we must clymb vp by a liuely faith, whiche is the tree of life, that groweth in the waie to eter­nall life, that so with the eyes of our fayth, we may behold him that dyed for our sinnes vp­on a tree.

[Page] It was a wilde figge tree that Zaccheus clymbed, Math. 21, 19 but not like that vnfruitfull one which our Sauiour cursed: for this bare most pretious fruite, euen such as Christ himselfe vouchsafed to plucke. A happie tree that bare suche pretious fruite as Zaccheus was, but thrise happie Zaccheus, that so happily clymbed on that happie tree.

This tree grewe in the way that Christ was to passe, for else Zaccheus might haue climbed to no purpose: So if wee desire to finde Christ, we must seeke him in the waie where hee hath promised to shewe himselfe vnto vs, that is, in his holy Temple, where his word is duely preached, Math. 18, 20 and his Sacra­mentes reuerently administred, for where two or three are so gathered together, hee hath promised to be present amongst them.

The third Circumstance.

When Christ came to the place, he looked vp and saw Zaccheus.

As Zaccheus ranne before to see Christ, so Christ followed after to see Zaccheus. Sathan for his part, went about like a roaring Lyon, 1, Pet. 5, 8 seeking to deuoure him, but Christ for his part, Iohn, 10 goeth about like a good Sheepe­heard, [Page] minding to saue him. Luke, 11, 21 And although Sathan a strong armed man, had taken some possession in y ^e heart of Zaccheus, yet Christ a stronger then he, commeth vnarmed, and taketh from him his harnesse wherein hee trusted, and rescueth the spoyle.

Christ comes to the place where Zac­cheus was, because otherwise, it had been vnpossible for Zaccheus to come to his pre­sence: for vnlesse the Lorde vouchsafe to come vnto vs, we cannot attaine to the pre­sence of God. As no man might haue anie accesse to King Assuerus, Hester. 4 except hee stret­ched out his golden Scepter, so no man may come to Christ, vnlesse hee be called by the golden scepter of his sacred word.

Christ looked vp and saw Zaccheus, before Zaccheus could looke down to behold him. Thus doth the Lord preuent vs with his mer­cie, whome hee might cast off in his iustice: and if hee perceiue in vs a willing minde to come vnto him, he is content to come first vnto vs. And like that good Father, Luke, Luke, 15 15. to beholde vs while wee are yet a great way off, and to haue compassi­on on vs.

When Iobs three friends that came to vi­site him in his great calamitie, Iob. 2. 12. lift vp their [Page] eyes a farre of, they knewe not Iob, because he was so sore afflicted: but Christ who is the myrror of true friendship, cannot so soone forget his friendes, howsoeuer they be dis­guised. He knoweth his owne sheepe where soeuer hee seethe them. Iohn, 10, Iohn 10. whether they be vnder the figge-tree as Nathaniell was, Iohn. 1. or vppon the figge-tree as Zaccheus was, he hath respect vnto them. And if they haue a desire to seeke, they shall be sure to find. Math. 7. Math, 7. And if they labour and are heauie laden, Math. 11. he will refresh them. Math. 11. Christ is nowe come to the place where Zaccheus is to be called, and as Abraham, Gene. Gene. 22. 22. lift vp his eyes and saw in the bushe a Ramme that was to be sacrificed, so Christ lifting vp his eyes, sawe in the tree, Zaccheus the sinner that was to bee conuerted. And now beginnes the conuersion of Zacche­us, for now Christ beginnes to speake vnto him.

Zaccheus desired onely to see Christ, but now Christ calleth him by name, and offe­reth hys owne selfe vnto him. This was more then Zaccheus expected, and yet no more then Christ vouchsafeth, namelie, to giue more then is desired. The sicke of the Palsey that asked health, Luke. 5. obtained also for­giuenesse [Page] of sinnes. Salomon desired wise­dome, 1. Kings, 3, 12. 13. and the Lord gaue him wisedome & aboundance of wealth beside. Iacob asked but meate and clothing, Gen. 28 20. and God made him a great rich man. And Zaccheus desi­red onely to haue a sight of Christ, and was so happie as to entertaine him into hys house.

Thus the Lord that is rich in mercy to all that call vppon him, Rom. 10. 12. phes. 2. 4. vseth oftentimes to giue more then wee aske: and hee that is alwaies found of them that seeke him with their whole heart, Ierem, 29. is founde also sometime of Gentiles that knew not God. Esay, 65. 1. Esa. 65. 1. Let vs therefore that were sometime sinners of the Gentiles, Rom. 10. 20 seeke the Lord as Zac­cheus did while he may be founde, Esay, 55. and call vppon him while hee is nigh. Hee will be found of them that seeke him heartilie, and is nigh to all them that call vppon him faith­fully. Psalm. Psalm, 145, 145. 18.

Zaccheus come downe at once. Now Christ begins to call Zaccheus from the tree to be conuerted, as God called Adam from a­mong the trees of the Garden to be cursed. Gene, 3. Gene, 3. Before, Zaccheus was too lowe, and therefore was faine to climbe, but nowe he is too high, and therefore hee must come [Page] downe. And we (for the most part) are ei­ther too high, or too low, too hot or too cold, too quick, or too slothfull in the Lords busi­nes. Somtime wee flock together to heare a Sermon, Luke. 5 like the people Luke, 5, that pres­sed vpon Christ to heare the word: and a­none wee runne to see some pleasant past­time, like the Athenians, Acts. 17 whose eares al­waies itched to heare some newes. Who make more shewe of conscience and religi­on, then they that shewe themselues most ir­religious and vnconscionable? Who seemed more confident and vertuous in Christ hys cause then Peter? Math, 26 and not long after, who more trayterous and faint-harted.

Many can saie with Peter, that they will not stick to die before they will denye Christ, but when it comes to the tryall they are readie to abiure Christ and his religion, before they will hazarde either life or ly­uing.

He that will come to Christ, must come at once, without delay, for delays (special­ly in the matter of our saluation) are most daungerous, & repentance may not be de­ferred. We must make no tarrying to turne vn­to the Lord, Eccle, 5, 7 nor put off from day to day, least the wrath of the Lord breake forth sudainelie [Page] and we be destroyed in our securitie and perish in the time of vengeance. When the Lord is minded to doe vs good, he wil haue vs come quickly like Ioseph, Gene, Gene. 45 45. 6. that in the tyme of famine, would haue his Father Ia­cob to come downe quickly vnto him, to so­iourne in Egypt, where there was some plen­tie of foode.

As the children of thys world are verie nimble to worke wickednes, so the children of light, shoulde be as nimble to followe goodnesse. Iudas was nimble to betraie Christ, Iohn. 13. 27. and the badde debters, Luke. Ioh, 13, 27 16. Luke, 16 could sitte downe quickly to mis­reckon their creditor: so let vs come quick­lie to heare of Christ, that Christ may ac­cept of vs quicklie, let vs be nimble to make our account before, Luke, 14. 28 that we doe not (lyke the foolish builder) come short of our rec­koning.

But why must Zaccheus come downe so hastily? euen to entertaine Christ into hys house. For to day (sayth Christ) I must a­bide with thee. This was ioyfull newes to little Zaccheus. Not long before, he wanted meanes to see Christ, but now he hath op­portunitie to entertaine him into his house. There was more humanitie in Christ then [Page] in Zaccheus, for if Christ had not bidden himselfe to dinner, hee had not been bidden for Zaccheus. So if Christ doe not offer himselfe vnto vs in his afflicted members, hee may go long enough before we will of­fer him any entertainment. Math, 25, 40 As often as the poore craueth anie reliefe at our handes, let vs imagine that Christ asketh something of vs: but as Zaccheus must entertaine him presently without delay, so let vs be readie to helpe them presently, because they stand in neede of present helpe. And as hee must receiue Christ into his house, so wee must make account to receiue his needie mem­bers into our houses: Luke, 16. And as the vniust Steward procureth himselfe friendes with his maisters goodes, so let vs make the poore to be our friendes, by our beneficence and bountie towards them, that so receiuing thē (when they haue neede) into our earthly houses, they may receiue vs when we stand in greatest neede, into euerlasting habitati­ons.

They that were inuited to the marriage, Math. Math. 22. 22. refused to come, but Christ is content to come to Zaccheus house before he was inuited. Wherein also, hee sheweth his great humilitie, in comming before hee [Page] was requested, as they bewrayed their great arrogancie, in refusing to come beeing so­lemnely bidden. It was a part of great hu­militie, that he that was most free from sinne, woulde vouchsafe to come into a sinners house: but it was a signe of greater humilitie, that he would be wray his great necessitie, & seeke for succour at a sinners hand.

Alas poore humble Sauiour, who though thou be Lord of heauen and earth, as thou art the sonne of God, yet as thou art the sonne of man, hast not whereon to lay thy head, Math. Math. 8. 8. How iustly did thy Prophet Iere­my wonder at thy humble pouerty, saying. O thou hope of Israell, the Sauiour thereof in the time of trouble, Iere. 14. why art thou as a straunger in the land, or as one that passeth by to tarry for a night? The sonne of GOD vouchsafeth to come and that vnrequested, to a sinfull mans house, a speciall fauour: but hee disdaineth not to make his necessity knowne vnto him, O straunge humilitie!

Heere therefore appeareth the singuler humanitie and great humilitie of Christ to sinfull men; he offereth himselfe to bee their guest if he finde them willing to entertaine him for their guest. And Zaccheus no doubt was willing to entertaine him: for although [Page] Christ heard not the voyce, yet he heard the affection of Zaccheus inuiting him to dyn­ner. As therefore Zaccheus was willing to receiue Christ into his house, so let vs be rea­dy to receiue him into our harts. For as Christ sayd to Zaccheus: This day I must abide at thy house, so he saith to euery one of vs, This day I must abide in your harts.

Wherefore as the Prophet Dauid sayth, Psalm, 24 Open your gates that the King of glorie may come in, so I say vnto you, Open your hartes that the word of God may enter in. This daie the word of God may abide in your harts, for thys day the word is preached vnto you, and who knoweth whether he shall liue to heare it the next Saboth. Psal, 95 To day therefore if ye will heare his voyce, harden not your hearts: as did y ^e Israelites, least if you harden your harts, his voice be heard no more amōgst you. This day you may gather this heauenlie Man­na, as the Isralites might gather theyr Man­na sixe dayes together, Exod, 16 but to morrow (per­haps) and sixe dayes after you, may not ga­ther it, as on the seauenth day Manna might not be found.

The Lord graunt that you may gather sufficient foode for the sustentation of your soules, that as Elias the Prophet iournied in [Page] the strength of the meate that the Angell brought him, 1, Reg. 19. euen vnto Horeb the Mount of God, so you in the strength of this spiri­tuall meate which heere I bring you, may be able to passe thorowe the daungerous wayes of this troublesome worlde, vnto Gods holy Mountaine, the Hauen of all happinesse, whither hee bring vs that hath deerely bought vs with his precious bloud, euen Christ Iesus the righteous: to whome with the Father and the holy Ghost, three persons and one GOD, be giuen all glorie and maiestie, world without, end Amen.