THE TRVMPET OF THE SOVLE SOVN­DING TO IVDGE­MENT.

WHen I should haue Prea­ched vnder the crosse, I mused what text to take in hand to please all, and to keepe my selfe out of daunger: and musing, I could not finde anie text in the scripture that did not re­prooue sinne, vnlesse 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 vaine glorious, be vaine glorious still: let them that be couetous, be couetous still: let them that be drunkards, be drunkards still: let them that be swea­rers, be swearers still: let them that be wantons, bee wantons still: let them that be careles prelates, be careles still: let them [Page] that be vsurers, be vsurers stil: but saith Solomō, Remēber thy end, that thou shalt be called to iudgemēt at the last for altoge­ther. This is the coūsell of Salomō the wisest then liuing: what a counsel is this for a wise man, such a one as was Salomon?

In the beginning of his booke he saith, All is vanitie, and in the end he saith, Feare God & keepe his commaundements, in the 12. Chapter he saith, Remember thy maker in the daies of thy youth. But heere hee sayth, Reioyce O yong man in thy youth. Here hee speaketh like an epicure, which saith, Eate, drinke, and be merrie: here he counsels, and heere hee mockes: yet not after the maner of scorners, although they deserued it in shewing their foolishnes, as it is in the first of the Prouerbes, He laughed at the wicked in derision: As in the 2. Psalme, God seeing vs follow our owne waies. For when he bids vs pray, wee play: and when he bids vs runne, wee stand still: and when hee bids vs fast, wee feast: and send for vanities to make vs sport: then he laughes at our destruction. Therefore when Salomon giueth a sharpe reproofe, and ma­keth you ashamed in a word, he scoffinglie bids you do it a­gayne, like a Schoolemaster which beateth his Scholler for playing the truant, he biddeth him play the truant againe. O this is the bitterest reproofe of all. But least anie Libertine should misconster Salomon, and saie that he bids vs be merry and make much of our selues, therefore he shutteth it vp with a watchword, and setteth a bridle before his lips, and reproo­ueth it as hee speaketh it before hee goeth any further, and sayth, But remember that for all these thinges, thou must come to iudgement. But if wee will vnderstand his meaning, hee meaneth when hee sayth, Reioyce, O young man, Re­pent, O young man in thy youth; and when he sayth, Let thy hart cheere thee, let thy sinnes greeue thee: for hee meaneth other-wise then he speaketh: he speaketh like Michal in the booke of Kinges 2. Chap. Go vp and prosper, or like as Eze­chiell, Go vp and serue other Gods, or as Saint Iohn speaketh in the Reuelation, Let them that hee wicked, bee wicked still. But if there were no iudgement daye, that were a merrye world: therefore sayth Salomon, When thou art in thy plea­sures [Page] flaunting in the fieldes, and in thy braue ruffes and a­mongst thy louers, with thy smyling lookes, thy wantō talke and merry iestes, with thy pleasant games and loftie lookes; Remember for al these thinges thou shalt come to iudgemēt.

Whilest the theefe stealeth, the hempe groweth, and the hooke is couered within the baite: we sit downe to eate, and rise vp to playe, and from playe to sleepe, and a hundreth yeeres is counted little enough to sin in: but how many sinnes thou hast set on the score, so many kindes of punishments shall be prouided for thee. Howe manye yeares of pleasure thou hast taken, so many yeeres of payne: how many drams of delight, so many poundes of dolour: when iniquitie hath playd her parte, vengeance leapes vpon the stage, the come­die is shorte, but the tragedie is longer: the blacke guarde shall attend vpon you, you shall eate at the table ofsorrowe, and the crowne of death shall bee vpon your heads, manye glistring faces looking on you, and this is the feare of sin­ners: when the deuill hath entised them to sinne, hee presu­meth like the olde Prophet in the booke of Kings, who when he had entised the yong Prophet contrary to the commaun­dement of God, to turne home with him and to eate and drinke, he cursed him for his labour, because hee disobeyed the commaundement of the Lord, and so a Lyon deuoured him by the way. The foolish virgins thinke that their oile wil neuer be spent: so Dina stragled abroad, whilest she was de­floured: what a thing is this to saie reioyce, and then repent? What a blanke to say, take thy pleasure, and then thou shalt come to iudgement? It is as if he should say, steale & be han­ged, steale & thou darest, strangle sin in the cradle, for all the wisedome in the world will not help thee else: but thou shalt bee in admiration like dreamers which dreame strange thinges, and knowe not how they come. He saith, Remember iudgement: if thou remember alwaies, then thou shalt haue little list to sinne: if thou remember this, then thou shalt haue little list to fall downe to the diuell, though hee woulde giue thee all the world, and the glorie thereof. Salomon saith, [Page] the weede groweth from a weede to a cockle, from a cockle to a bramble, from a bramble to a brier, from a brier to a thorne: Lying breedes periurie, periurie breedes hautines of hart: hautines of hart breedes contempt: contempt breedes obstinacie and brings forth much euill. And this is the whole progresse of sinne, he groweth from a lyar to a theefe, from a theefe to a murtherer, and neuer leaueth vntill hee haue searched all the roomes in hell, and yet hee is neuer satisfied, the more hee sinneth, the more hee searcheth to sinne: when he hath deceiued, nay he hath not deceiued thee: assoone as he hath that he desireth, he hath not that he desireth: when he hath left fighting, hee goeth to fighting agayne: yet a little and a little more, and so wee flit from one sinne to another. While I preach, you heare iniquitie ingender within you, and will breake forth as soone as you are gone. So Christ wept, Ierusalem laughed: Adam brake one, and we breake ten, like children which laugh and crye, so as if wee kept a shop of vices, now this sinne, and then that, from one sinne to another. O Remember thy end sayth Salomon, & that thou must come to iudgement. What shall become of them that haue tried them most? be condemned most: Reioice O young man in thy youth. But if thou marke Salomon, he harpes vp­on one string, he doubles it againe and againe, to shewe vs thinges of his owne experience, because we are so forgetfull thereof in our selues, like the dreamer, that forgetteth his dreame, and the swearer his swearing. So we begge of euerie vncleane spirit, vntill wee haue bumbasted our selues vp to the throat, filling euerie corner of our hartes with all vnclean­nes, and then wee are like the dogge that commeth out of the sinke, and maketh euerie one as foule as himselfe: there­fore saith Salomon, If any one will learne the way to hell, let him take his pleasure. Methinke I see the dialogue betweene the flesh and the spirit, the worst speaketh first, and the flesh saith, Soule, take thine ease, eate, drinke, and goe braue, lye soft, what else should you doe but take your pleasure, thou knowest what a pleasant fellow I haue beene vnto thee, thou [Page] knowest what delight thou hast had by my meanes: but the soule commeth in, burdened with that which hath been spo­ken before, and saith, I pray thee remember iudgement, thou must giue account for all these thinges, for vnlesse you re­pent, you shall surely perish: no saith the flesh, Talke not of such graue matters, but tell me of fine matters, of soft beds and pleasant things, and talke me of braue pastimes, Apes, Beares and Puppits, for I tell thee the forbidden fruite is sweetest of all fruites, for I doe not like of your telling mee of iudgement: but take thou thy iewels, thy instrument, and all the stringes of vanitie will strike at once, for the flesh loues to bee braue, and treade vpon corkes, it cannot tell what fashion to be of, and yet to be of the new fashion.

O this goes braue, for while wickednesse hath cast his rubs, and vengeance castes his spurres and his foote, and thus shee reeles and now shee tumbles, and then shee falles, therefore this progresse is ended.

Pleasure is but a spurre, riches but a thorne, glorie but a blast, beautie but a flowre, sinne is but an hypocrite, honie in thy mouth, and poison in thy stomacke: therefore let vs come againe and aske of Salomon in good sooth, whether he meaneth in good earnest, when hee spake these wordes, O (saith Salomon) it is the best life in the world to goe braue, lie soft, and liue merelie, if therewere no iudgement. But this iudgement mars all, it is like a dampe that puts out all the light, and like a box that marreth all the ointment: for if this be true, wee haue spunne a faire threed, that wee must aun­swere for all, that are not able to answere for one: why Sa­lomon maketh vs fooles, and giueth vs gawdes to play with­all: what then, shall wee not reioice at all? yes, there is a god­ly mirth and if we could hit on it, which is called, Bee merrie and wise: Sara laughed, and was reprooued: Abraham laughed, and was not reprooued. And thus much for the first part.

But remember that for all these thinges thou shalt come to [Page] iudgement.

This verse is as it were a dialogue betwixt the flesh and the spirite, as the two counsellers: the woorst is first, and the flesh speaketh proudlie, but the spirit comes in burdened with that which hath beenespoken. The flesh goeth laugh­ing and singing to hel, but the spirit casteth rubs in his way, & puts him in minde of iudgement, that for all these thinges: now endes reioyce, and heere comes in but: if this but were not, wee might reioyce still, if young men must for all the sportes of youth, what then shall olde men doe, being as they are nowe? surelie if Salomon liued to see our olde men liue now, as heere he saith of young men, so high as sinne rageth, yet vengeaunce fits aboue it, as high as high Babell. Mee thinkes I see a sword hang in the ayre by a twine threed, and all the sonnes of men labour to burst it in sunder. There is a place in hell where the couetous iudge sitteth, the greedie Lawyer, the griping Landlord, the carelesse Bishop, the lusty youth, the wanton dames, the theefe, the robbers of the common-wealth, they are punished in this life because they euer sin as long as they could, while mercie was offered vnto them, therefore because they would not bee washed, they shall bee drowned. Now put togither reioice and remem­ber: thou hast learned to be mery, nowe learne to bee wise: now therefore turne ouer a new leafe, and take a new lesson: for now Salomon mocketh not as he did before, therefore a checke to thy ruffes, a checke to thy cuffes, a checke to thy robes, a checke to thy gold, a checke to your riches, a checke to your beauty, a checke to your mucke, a checke to your graues: wo from aboue, wo from belowe, wo to all the stringes of vanitie: doest thou not nowe maruell that thou hadst not a feeling of sinne? for nowe thou seest Salomon saith true, thine owne heart can tell that it is wicked, but it cannot amende: therefore it is high time to amend: as Na­than commeth to Dauid after Belzebub, so commeth accu­sing conscience after sinne. Me thinks that euerie one should haue a feeling of sinne, though this day bee like yesterdaie, [Page] and to morrowe like to daie, yet one day will come for all, and then woe, woe, woe, and nothing but darkenesse: and though God came; not to Adam vntill the euening, yet hee came: although the fire came: not vpon Sodome vntill the euening, yet it came and so comes the Iudge although hee be not yet come, though he haue leaden feete, hee hath iron handes: the arrow staieth and is not yet fallen so is his wrath: the pit is digged, the fire kindled, and all thinges are made readie and prepared against that day, onelie the small sen­tence is to come, which will not long tarrie. You may not thinke to be like to the theefe that stealeth and is not seene: nothing can be hid from him, and the Iudge followeth thee at the heeles: and therefore whatsoeuer thou art looke about thee, and doe nothing but that thou wouldest doe openlie, for all thinges are opened vnto him: Sara may not thinke to laugh and not be seene: Geheza may not thinke to lie and not bee knowne: they that will not come to the banquet, must stande at the doore. What, doe you thinke that God dooth not remember our sinnes which we doe not regarde? for while wee sinne, the score runs on, and the Iudge setteth downe all in the table of remembrance, and his scrole rea­cheth vp to heauen.

Item for lending to Vsury. Item, for racking of rents. Item, for deceiuing thy brethren. Item for falshood in wares. I­tem, for starching thy ruffes. Item, for curling thy haire. I­tem, for painting thy face. Item, for selling of benefices. I­tem, for staruing of soules. Item, for playing at cardes. Item, for sleeping in the church. Item, for prophaning the Sabboth day. With a number more hath God to call to account, for euery one must answere for himselfe. The fornicator for ta­king of filthie pleasure, O sonne, remember thou hast taken thy pleasure, take thy punishment. The careles Prelate for murthering so many thousand soules. The Landlorde for getting money from his poore Tenants by racking of his rentes: see the rest, all they shall come like a verie sheepe, when the Trumpet shal sound, and the heauen and earth sh [...]l come to iudgement against them: when the heauens shall [Page] vanish like a scrole, and the earth shall consume like fire, and all the creatures standing against them: The rockes shall cleaue a sunder, and the mountaines shake, and the founda­tion of the earth shall tremble, and they shall say to the mountaines, couer vs, fall vpon vs and hide vs from the pre­sence of his anger and wrath, whome wee haue not cared for to offend: but they shall not be couered & hid: but then they shall goe the blacke way, to the snakes and serpents, to bee tormented of deuils for euer: O paine vnspeakeable! and yet the more I expresse it, the more horrible it is, when you thinke of a torment passing all tormentes, and yet a torment passing all that: yet this torment is greater then them, and passing them all.

Imagine you see a sinner going to hell, and his somner gape at him, his acquaintance looke at him, the Angels shoute at him, and the Saintes laugh at him, and the deuils raile at him, and many looke him in the face: and they that said they would liue and die with him, forsake him, and leaue him to pay all the scores. Then Iudas woulde restore his bribes. Esau would cast vp his pottage. Achan woulde cast downe his golde, and Gehezi woulde refuse his giftes. Na­buchadnezzar would be humbler. Balam would be faithfull, and the Prodigall sonne would be tame.

Me thinkes I see Achan running about, where shall I hide my golde that I haue stolne, that it might not be seene nor stand to appeare for a witnes against me?

And Iudas running to the high Priests, saying: hold, take againe your money, I will none of it, I haue betraied the in­nocent bloud.

And Esau crying for the blessing when it is too late, ha­uing sold his birthright for a messe of pottage.

Woe, woe, woe, that euer we were borne. O where is that Diues that would beleeue this, before hee felt the fire in hell, or that woulde beleeue the poorest Lazarus in the worlde, to bee better then himselfe, before that dreadfull day come when they cannot helpe it, if they woulde neuer so faine, when repentance is too late? Herod shall then wish that he [Page] were Iohn Baptist. Pharaoh woulde wishe that hee were Moses, and Saul would wish that hee had beene Dauid. Na­buchadnezzar, that he had beene Daniel. Hammon to haue beene Mardocheus. Esau would wish to bee Iacob, and Ba­lam woulde wish hee might die the death of the righteous: then hee will say, I will giue more then Ezekias: crie more then Esau: fast more then Moses: pray more then Daniell: weepe more then Mary Magdalen: suffer more stripes then Paul: abide more imprisonment then Michai: abide more crueltie then any mortall man woulde doe, that it migh bee, Ite, goe ye cursed, might become yee blessed. Yea, I would giue all the goods in the worlde, that I might escape this dreadfull day of wrath and iudgement, and that I might not stand amongst the goe. O that I might liue a begger al my life, and a Leaper. O that I might indure all plagues and sores from the top of the head, to the sole of the foote, su­staine all sicknes and griefes, that I might escape this iudge­ment.

The guiltie conscience cannot abide this day. The sillie sheepe when shee is taken will not bleate, but you may carrie her and doe what you will with her, and she will bee subiect: but the swine, if shee be once taken, shee will roare and crie, and thinkes shee is neuer taken but to bee slaine. So of all things, the guiltie conscience cannot abide to heare of this day, for they knowe that when they heare of it, they heare of their owne condemnation. I thinke if there were a generall collection made through the whole worlde, that there might bee no iudgement day, then God woulde bee so rich, that all the world would goe a begging, and bee as a waste wildernes. Then the couetous Iudge woulde bring forth his bribes, then the craftie Lawyer woulde fetch out his bagges: the Vsurer would giue his gaine, and the idle ser­uant would dig vp his talent againe, & make a double there­of. But al the mony in the world vvil not serue for one sin, but the Iudge must answere for his bribes, hee that hath money, must answere how he came by it, & iust condemnation must [Page] come vpon euery soule of them, then shall the sinner bee euer dying and neuer deade, like the Salamander that is euer in the fire and neuer consumed.

But if you come there, you may say as the Queene of Sa­ba said of King Salomon, I beleeued the report that I heard of thee in mine owne countrie, but the one halfe of thy wise­dome was not tolde mee. If you came there to see what is done, you may say, Now I beleeue the report that was told me in mine owne countrie concerning this place, but the one halfe as now I feele, I haue not heard of: now chuse you whether you will reioyce, or remember: whether you wil stande amongst you blessed, or amongst you cursed: whe­ther you will enter while the gate is open, or knocke in vaine when the gate is shut: whether you wil seek the Lord whilest he may be found, or be found of him when you would not be sought, beeing run into the bushes with Adam to hide your selues: whether you wil take your heauen now here, or your hell then there: or through tribulation to enter into the king­dome of God, and thus to take your hell now here, or your heauen then there in the life to come with the blessed Saints & Angels, so that heere­after you may lead a new life, put­ting on Iesus Christ and his righteousnesse.

THE SINFVLL MANS SEARCH.

IN a sicke and euill affected bodie (dearelie beloued) wee vsuallie see preparatiues ministred, that the ma­ladies maie bee made more fit and pliable to receiue wholsome medi­cines. The like, yea, and greater re­gard ought we to haue of our soules which being not crasie onlie, or light ly affected with sinne, but sicke euen vnto death, had neede to be prepared with threats and exhortations, comforts and consolatiōs, one way or other, that they may be made fit, not to receiue the preparatiue, but the perfection of happie sal­uation. And for this cause haue I made choise of this part of Scripture, as of a light to shine vnto vs in darkenesse, a direc­tion to our steps, and a lanthorne to our paths, while we wan­der through the boistrous waues of this wicked world. The text is playne, and obiect to euerie mans capacitie, naturally budding vnto blossomes: The first contayning our duetie which we are to performe towards God. The second, Gods promises, if we performe this duty.

[Page] Our duetie towards God, is implied in these three condi­tions. First, If thou wilt early seeke vnto God. Secondly, If thou wilt pray vnto the Almighty. Thirdly, If thou bee pure and vpright: so that the whole consisteth on these three poynts. First, what it is that God requireth, namely a dili­gent Diuision. and speedy search, in these wordes. If thou wilt seeke early. Secondly, how thy search is to be made in prayer, in these wordes: If thou wilt pray to the Almighty. Thirdlie, what effect these thinges ought to worke in vs, a puritie and sinceritie of life, in these words, If thou be pure and vpright.

As our duety towards God consisteth in three points: so Gods blessinge towards vs, is also three-fold answerable to the same. First, for seeking, he promiseth, he will awake vnto thee. Secondly, for praying vnto him, he will make the habita­tions of thy righteousnesse prosperous. Thirdly, for being pure and vpright, he wil make thy latter end increase excee­dingly: yea, though thy beginning be but small.

First therefore concerning the search, it is a worke both Cōcerning the search. Psal 107 Matth 6 in desire and labour to be ioyned to God. In the Psalme this standeth for the burthen of the song: They called vpon the Lord in the time of their trouble, and hee deliuered them. It is but, Aske and haue, seeke and find, knocke and it shall bee opened vnto you. Sauing that here these thinges are to bee re­garded, to wit, how, by whom, and when we must seeke the Lord. How? First, faithfully, for if yee haue but as much as a graine of mustard-seede, and say vnto this mountaine, Re­moue, Mat 17. 20 Eccle 35 it shall remoue, and nothing shall be vnpossible vnto you. Then next humbly, for it is the humble petition that pearceth the skies, & that shewed the Publican to depart home to his house more iustified then the boasting Pharisie: and they alone that be humble and meeke, finde rest for their soules. And last of all, continually, for wee must not faint in well doing because the reward is not promised to him that doth, but to him that contiuneth to doe. Gal. 6 1. Thes. 6

But wee may long seeke and neuer finde, except wee seeke the Father by the Sonne: For no man knoweth the Fa­ther, 1. Tim. 2 but the sonne, and hee to whom the Sonne shall disclose [Page] him: he is the way, the trueth, and the life, and no man com­meth to the Father but by him. There is one God and one me­diatour betwixt God and man, the man Christ Iesus. So that if we sinne, wee haue an aduocate, Iesus Christ the just, and hee is the propitiation for our sinnes: onely let vs seeke the Lord while he may be found.

And to this ende the worde Seeking is vsed in this place, that we may learne, that as the heauens and the planets, and the whole frame of nature were ordayned to finish their course by motions and operation: so man, as hee was ordai­ned to a most blessed and happie ende, should attaine there­unto, not by sloth and idlenesse, but by an earnest seeking of the same. The kingdome of heauen is like a treasure, Matt. 13. 14 which cannot bee found without seeking and digging. It is like the precious pearle, for which the wise Merchant was content not onely to seeke, but to sell all that he had, to buy it. God hath placed vs here in this world as husbandmen, to plough vp the fallowe of our hearts: as labourers to worke in his vineyarde: as trauellers to seeke a countrey: as soul­diers to fight the battell of the Lorde against the flesh, the world, and the diuell. And for this purpose hath hee propo­sed vnto vs an vntilled lande, a vineyarde, a triple enemie to fight against: that wee might remember, that wee must till the ground, if wee will reape the fruite: that wee must prune the vine, if wee will drinke of the grape: that wee must fight if we will ouercome. He that tilleth the land (sayth the wise man) shall bee satisfied with breade, but hee that followeth Prouer. 28 idlenesse, shall be filled with pouerty, Idlenesse is a moath or canker of the mind, and the fruits thereof are wicked cogita­tions, euill affections, and worse actions: corrupt trees with­out fruit, twise dead, and plucked vp by the rootes, engende­ring Iudge. 1 Prou. 24. in the mind a loathing of God and godlines.

Eschue therefore idlenesse, I beseech ye, and by the want ye finde in others, learne instructions for your selues. Bee not forgetfull howe busie your enemy is, if he finde ye idle: first hee putteth yee in minde of some vanitie: then offereth op­portunitie to practise: then hee craueth consent; and if yee grant him that, hee triumpheth by adding practise: hee lea­ueth [Page] no meanes vnattempted, whereby hee may subuert and bring ye to perdition. To one (as to Eua) hee promiseth the Gen. 3 knowledge of good and euil. Another he seduceth with ly­ing speeches, as he did Pharao the king, whom hee deceiued Exod. 7. 22 1. Kings 13 1 Cor. 2. 1 by false Prophets. To the Iewes he pretended the temple of the Lord. To the heathen hee shewed vniuersalities and an­tiquities. And to omit particulars, hee leaueth no men vnat­tempted, whereby he may entangle the soules of the simple, and wrap them in the snares of death. Flie idlenesle there­fore, and seeke vertue, and the way thereof: seeke learning, as for a iwell, make diligent search and inquisition after her: seeke earlie, and seeke late in the morning sow thy seed, and in the euening let not thy hande rest: seeke him in the day of trouble, and he wil deliuer thee, and thou shalt glorifie him. Seeke him, there is the commaundement: hee will deliuer thee, there is the promise: and thou shalt glorifie him, there is the condition. To disobey the commaunde­ment is rebellion: to distrust the promise, is infidelitie: to re­fuse the condition, is vile ingratitude. Wherefore let vs seeke, and seeke earnestly, with a feruent spirit, and humblenesse of heart, and let vs perswade ourselues that there is no seeking without finding, no opening without knocking.

The second circumstance to bee considered in this point, is to whom wee must seeke for these thinges. Our direction 2. is made vnto God, For euery good and perfect gift is from a­boue, descending from the father of lights. And as for many Iames. 1. 27 causes we are to seeke God, and to God alone, so especiallie for these foure.

First, because we haue nothing of our selues, nor of anie o­ther creature, but whatsoeuer we haue, wee haue it of God: for what hast thou that thou hast not receiued? in him wee liue, wee moue, and haue our being. Art thou wise in thine owne conceit? O remember that the wisedome of the world is foolishnesse with God. O consider that the naturall man vnderstandeth not the thinges of God. These things are hid 1. Cor. 2 Rom. 1 from the wise and prudent, and are reuealed to babes and sucklings. Alas what were manif he were once left to him­selfe? A map of misery, and a sinke of calamitie. Alas, how [Page] vvere he able to resist the fierie dartes of the aduersary, who 2. Pet. 2 Reue. 2 cōtinually goeth about like a roaring lion, seeking whom he may deuoure? Here ye may note first his malice, for he dai­ly accuseth vs before the chiefe Iudge of the kinges bench: when hee cannot preuaile in this court, but seeth his billes of accusation repelled, then hee remooueth the matter to the court of our owne consciences where on the one side hee laieth the bookes of the lawe, and statutes made against sin: on the other side the billes of accusation brought in against vs out of the bookes of the Law, alleadging these strict pla­ces against vs: The soule that sinneth shall die the death: Cursed is he that abideth not in euery point of the lawe, to doe it. On the other side, hee bringeth in our consciences to wit­nesse against vs, and then inferreth this harde conclusion: Therefore there is no hope in saluation.

Then if hee see that wee appeale from iustice to mercie, and say: At what time soeuer a sinner repenteth, the Iudge putteth all his wickednesse out of his remembrance, hee dealeth with vs, as craftie worldlinges deale in matters of lawe, who when they see their matters passe against them in higher Courtes, bring downe their case into the countrie, to bee decided by the neighbours: who, either for their sim­plicitie cannot, or for their fauour dare not iudge of the truth of the matter.

So our aduersarie, though God himselfe do discharge vs, though our conscience doth testifie our innocencie: yet hee accuseth in the third court before men, where he is bolde to powre out his vvhole venome and poison of his malice a­gainst vs, and to forge what lies, and slaunders, and lybels hee list, because hee knoweth they shall bee receiued as true. Thus hee accused Christ Iesus our blessed Lorde and Sauiour before Pontius Pilate, and caused diuers false and vntrue witnesses to come in against him.

But if hee vvere malitious onely to vvish our destruction, and not mightie to vvreake his malice, wee shoulde haue little cause to feare: but he is mightie, therefore hee is tear­med [Page] alyon, the power of darkenesse, a great dragon, which drewe to the earth the thirde part of the starres of heauen: Luke. 11. Ephe 6. Reu. 12. that is, with earthly temptation to haue ouerthrowne them, which seemed to shine in the church of God as Lamps, and Starres. O then how easie is our ouerthrow, if the Lord did not holde vs vp, which shine not as starres in heauen, but creepe like wormes on earth?

3 Yet if he were but malicious and mightie, it were better with vs; but he is fierce, and therefore called a roaring Lyon, who laying waite for the bloud of the godlie, stirreth vp bloud-thirstie persecutors, to make themselues drunke with the bloud of the saintes: as most grieuoussy he did from the time of Iohn Baptist, to the raigne of Maxentius, the space of 294. years, flaying some by the sworde, burning other with fire, hanging some on the gallowes, drowning some in riuers, stabbing some with forkes of yron, pressing others vn­to death with stones, deuouring many thousands of the ten­der lambs of Christs flocke.

4 To this malice, might and rage, is added his subtil policy, which he vseth in circumuenting the faithfull, hee doth not pitch his tentes in any one place, but walketh about from place to place to spie out his best aduauntage, in the night Iohn. 1 hee soweth Tares, and in the daie hee hindereth the growth thereof.

5 He proceedeth after further, and addeth to his policie in­dustrie, hee considereth our natures and dispositions, and to what sinnes wee doe most incline: and thereunto he ap­plieth himselfe, sometimes by flatterie, sometimes by feare, sometimes by feeding our humours hee subtilly entiseth vs, sometimes by violence he goeth about to enforce vs, some­time by changing himselfe into an Angell of light, he ende­uoureth to betray our soules into his hands, and in whatsoe­uer estate he findeth vs, hee thereby taketh occasion to lay siege to our soules.

Thus ye see noted in a word, the force of our aduersarie: examine nowe your selues, whether yee haue any thing in [Page] yourselues, and you shal finde nothing but weakenesse and corruption. It is God that giueth strength to the mightie, wisedome to the prudent, and knowledge to the vnderstan­ding: he teacheth Dauids hande to fight, and his fingers to Psal. 144. battaile hee giueth strength to his armes to breake a bowe, euen a bowe of steele: wherefore let neither the wise man glorie in his wisedome, nor the strong man in his strength: but let him that glorieth, glory only in the Lord.

Secondly, we are to seeke vnto God alone, because none 2 is so present as he for God, because he is almightie, and with his power filleth both heauen and earth, is present alwaies with them that feare him, and readie to succour them in distresse. The Lord is neere to all that call vpon him in truth, he heareth our gronings & sighs, and knoweth what things are necessary for vs before we aske.

The third reason vvhy vvee must seeke vnto God is, none 3 is so able to helpe vs as he: but of this I shall haue particular occasion to speake when I come to this point, And pray to the Almighty.

The fourth reason vvhy vve must seeke Christ alone is, be­cause there is none so willing to helpe vs as hee. It is a great 4 courage to vs to make sute, vvhen we are perswaded of the willignesse of him to whom vve make sute: and I praie ye, vvho vvas euer more carefull for our saluation, and more vvatchfull ouer vs than the Lorde? vvho euer put his trust in him, and vvas confounded? In this respect he is called a Fa­ther, because, as the father tendreth his sonne, so the Lorde doth al those that put their trust in him. Can there bee anie more willing to helpe vs than Christ, vvhose vvhole heade vvas sicke, and whose hart was heauy for our sakes? yea, in whose bodie, from the sole of the foote to the crowne of the heade, was nothing but woundes and swellings, and sores? But alas, this was nothing to that hee suffered for our sakes. He was compassed about with feares and horrours, till his sweat was drops of bloud, and his bones bruised in the flesh, he was whipped and scourged, and chastised with sorrowes, [Page] till he cried out in the bitternes of his soule, O Lorde, if it bee possible, let this cup passe from me. The heauy hande of God was so grieuous vpon him, that hee bruised his verie bones, and rent his raines asunder: hee could find no health in his flesh, but was wounded, yea wounded to the death, euen the most bitter death vppon the Crosse. His tender fingers were nailed to the crosse, his face was wrinkled with wee­ping and wailing, his sides imbrued and gored with his own bloud, spurting and gushing fresh from his ribs, the shadowe of death was vpon his eies.

O what griefe could be like to this, or what condemna­tion could be so heauie, sith there was no wickednes in his handes? sith he was the brightnesse of his fathers glorie, and the sunne of righteousnes that shined in the worlde, as to see his daies at an end, to see such throbbing sighs and care­full thoughts without cause of his, so deeply ingrauen in the tables of his breast. But was this all? no, my brethren, sith his excellencie was such aboue al creatures, that the world was not worthy to giue him breath, it was a greater griefe vnto him, to see himselfe made a worme, and not a man, a shame of men, and contempt of the people: to see his life shut vp in shame and reproches, howe could it but shake his bones out of ioynt, and make his heart melt in the middest of his bowels? who was euer so full of woe, and brought so low in the dust of death? vpon whom did the malice of Sathan euer get so great a conquest?

This though it were exceeding, yet it was not all, no, it was but a taste of griefe in comparison of the rest: beholde therefore (if your wearie eyes will suffer you to behold) the depth of all miseries yet behind: the sinne that he hated, hee must take vpon his owne bodie, and beare the wrath of his father powred out against it. This is the fulnesse of al paynes that compassed him rounde about, which no tongue is able to vtter, or heart conceiue: the anger of the father burneth in him, euen to the bottome of hel, and deepe sinke of con­fusion: it wrapped him in the chaines of eternall death: it [Page] crucified him, and threw him downe into the bottomlesse pit of calamity, and made his soule by weeping and vvailing to melt into these bitter teares trickling from his eyes: O God my God, why hast thou for saken me?

O that my head vvere a vvel of waters, and a fountaine of teares, that I might weep day & night at the remembrance hereof: but least I linger too long about one flowre, vvhile I haue many to gather, I vvill conclude this point thus in a worde: Sith Christ hath suffered these, and an infinite num­ber such like torments for our sakes, it is blasphemous once to dreame or imagine anie to bee more willing to helpe vs than hee: nay, he is more readie to heare our prayers, than we to offer them vnto him, insomuch as he complayneth by the Prophet Esay: I haue beene found of them which sought Esay. 65. me not, al the day long haue I stretched out my hand vnto a re­bellious people, which walked in away that was not good e­uen after their own imaginations. And vnto Ierusalem hee Math. 25 saith, O Ierusalem, Ierusalem, how often would I haue gathe­red thee together, as the henne gathereth her chickens, but you would not. Wherefore to ende this pointe: Seeke for knowledge, as for a treasure, and for wisedome, as for the wedge of gold of Ophir: No mention shall be made in com­parison of it, of Corall, Gabish, or that pretious Onix: For Iob. 28. wisedome is more precious then pearles. But aboue al things, seeke it where it may be found, and where is the place of vn­derstanding? 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 haue heard the same thereof with our eares: all creatures say, it is not with vs: but God vnderstandeth the way thereof: and vnto man he saith, The feare of the Lorde is the beginning of wisedome, and to depart Pro. 9. from euill is vnderstanding.

The thirde circumstance is, when wee must seeke vnto God: and holy Dauid answereth, Early, euen in a time when Psal. 32 hee may be founde. Let vs redeeme the day, which we haue foreslowed so many dayes, wherein wee haue so long hard­ned [Page] our hearts: let vs take vp this daie, and make it the daie of our repentance: let vs make it a daie of newnes of life, as it is the first daie of the new yeere: let euen this moment be the last of a sinfull life, and the first daie to godlines. And as the wise man saith: Make no long tarrying to turne vnto the Eccle. 5 Lorde, and put not off from day to day, for suddainely shall the Lords wrath breake, and in thy security thou shalt be destroi­ed, and shalt perish in the time of vengeance.

Art thou a Magistrate, placed in high roome and autho­ritie, and seated in the throne of dignitie? then vse not this thy might to wrong and oppression, grinde not the faces of the poore, swell not with pride, despising his lowe estate: Sel not thy righteousnesse for siluer, preferring the marchants of Babylon before the citizens of Ierusalem. Amos. 8

Art thou a priuate labouring man? Doe thy duetie trulie, 1. Pet. 3 be subiect, and liue in dread to displease the good magistrate. Art thou olde, and hast consumed the flowre of thy youth in wantonnesse? breake off thy course, and frame thy selfe to sobrietie: giue the water no passage, no not a little: for if it haue neuer so little issue, it will ouerflowe thee: and if thou doe slacke the raines neuer so little, thy sinnes will carrie thee (like a wilde horse) thorow brambles and bushes, and will leaue no soundnes in thy flesh: worke this reformation in thy selfe betimes, euen to daie, euen this first daie of the newe yeere: If you wil heare my voice, harden not your hearts.

Art thou young, and doest begin to flourish like the yong palme tree? O consider, that the onely way to retaine the blossoms of thy beautie, and to keepe thy flowre from wi­thering, and thy leafe from fading away, is to seeke early vn­to God, and to apply thy minde to vnderstanding, to pre­uent the morning vvatches, and to giue thy bodie to bee moistened of the morning dew! For beside the good houres that are vvell imploied in some good studie and holie exer­cise, earlie rising bringeth health to thy body, and increaseth the number of thy daies.

Seeke therefore, and seeke earlie, consecrate your selues [Page] Nazarites vnto the Lord, touch no vncleane thing, giue no prouocation to the flesh, Striue with the cocke in watchful­nesse, Eccle 12 and rise with the chirping of the birdes: sacrifice your bo­die a sweete smelling sacrifice vnto the Lord. This sacrifice is like a sacrifice of fine flowre: it is like the fat taken from the peace offring: yea, it is better than any sacrifice, it is like the flowre of roses in the spring of the yeere, and as the lillies in the springs of water, and as the branches of Frankincense in the Eccle. 32 47. 50. time of Summer: and as a vessell of masty golde beset with rich stones, as a faire Oliue that is fruitfull, and as the tree that groweth vp to the cloudes. Hauing spoken of the Search, it followeth that I speake of the manner how it is to bee made. In prayer, by these wordes, If thou pray vnto the Almightie.

I shewed 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 Mat. 2. 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 Iames 5. 15 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 [Page] offer your petitions to strange gods, as Saints, stockes or stones. Then consent that we aske onlie in y ^e name of Christ Iohn 16 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, Act. 15, 10 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 Iosh 6 2. King 20 Dan. 6. 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 Exod. 14 them like to a wall. Hast thou not heard howe the fierie fur­nace lost his heate? the three children prayed, and the fire Dan. 3 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 1 King. 8 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 Iudg. 4 stars in their courses fought agaynst Sisera: for all creatures haue bene subiect to the prayers of the faythfull, to reuenge [Page] 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 Luke 6 Luke 6 Luke 6 Iohn 11 Math 26 Iohn 18 Luke 22 Luke 23 Math 19 Psal 40 Rom 8 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 2. Tim 4. maketh their deuises to bee of no effect. Christ is the Angell of great counsell, wisedome, and vnderstanding, and there is Psal 83 Esay 9 Prou 2. 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 [Page] 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, Psal 105 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 Psal 18 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 Iere. 7. 7 1. King. 16 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 Psal. 18 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, Reue. 19 forbiddeth Iohn to worship him. As for the image, we reade that to turne the glorie of the incorruptible God, into the Rom 1 similitude of a corruptible creature is idolatrie. Well may I then affirme with Moses, Cursed be the Image and the Image Deut. 27 maker. The conclusion therefore of this poynt is this, that we seeke the Lord and his strength euermore, that wee pray vn­to God in humilitie & sinceritie, and in full assurance of faith continually, who without end is to be sought, because with­out end he is to be beloued.

The third thing contained in our duetie is, what effect this seeking and praying ought to worke in vs, comprehended in these wordes: If thou be pure & vpright: if the cloudes be ful, they will powre forth raine vpon the earth: & vnpossible it is, that a man that seeketh after God and prayeth vnto the Al­mighty, should not bring forth the fruits of a godly life, for if the tree be good, the fruits cannot be bad: & if the head of y ^e [Page] water be pure, it wil send forth pure waters into the cesterns. Wherefore as good motions are stirred vp by praier, so must they bee fostred by practise of life, according to that of the Apostle: Quench not the spirit, nor grieue the holy one of God, 1. Thes. 6 by whom ye are sealed to the day of redemption.

He quencheth, dearly beloued, the spirit, which being once Ephes. 4 lightened with the sparkles of faith, & felte Gods motions in his hart, doth neglect to increase the one to a flame, & the o­ther to good workes in his life, but with the dog turneth to his vomit & with the Sow that was washed, to her wallow­ing againe in the mire. Therefore (beloued) loue and seeke the Lord, pray to the almightie, be pure and vpright in con­uersation, fly from sinne as from a serpent; for if thou come neare, it will bite thee. The teeth thereof are as the teeth of a Lyon, to slay the soules of men, and all iniquitie is as a two edged sword, the woundes that it giues cannot bee healed. I dare not stand as I would vpon these pointes, fearing tedi­ousnes: wherefore let this suffice for the former general part, concerning the duty we owe vnto God.

Now Gods promises for the performance herof, yeeld vn­to vs most plentiful matter of doctrine & cōsolation. First, of his iustice, that as he will suffer no sin vnpunished: so he will leaue no good work vnrewarded, but giueth to euery seueral actiō his seueral hire, & iust recompence of reward. Shall the howre come, in which al that are in their graues, shal heare a voice, & come forth, they that haue done vvel, to the resurre­ction of life, they that haue done euil, to the resurrection of condemnation? Shall the Lord search Ierusalem with Lant­hornes? Shall all foule corners be swept, and all pleites and vvrinckles be vnfolded? Shall the sea, graue, death, and hell, giue vp al that is in them? and shal all the deade (both great and small) stand before God, vvhen the bookes are opened? and shall euery man haue praise of God according vnto his deseruing? Shall vvee then discerne betweene the vessels of honour and of vvrath, betweene sheepe and gotes, the iust and vniust? Finally, shall there be an infallible generall, and [Page] incorrupt iudgement, wherein the booke of all our offences shall be laide wide open? Now God bee mercifull vnto vs; 1. The. 5 be fauorable O Lord, bee fauorable. But to proceede, it is thy nature O Lorde, to gather vp the wheate, and burne the tares, to cut down all fruitles trees, & cast them into the fire, Ephes. 4 yea, into a fierie furnace, that neuer shall be quenched, into an vtter darknes, where is weeping, wailing and gnashing of teeth; then be fauorable O Lord, be fauorable.

Doth not the Lord spare Dauid, a king and a Prophet for murther? doth he not spare the Sichemites for adulterie? nor Absalom for treason? nor Saul for tyrannie? nor Eli for neg­ligence, nor Achab, Ieroboam, nor Iezabell for crueltie? nor Herod, Nabuchadnezzar, & Lucifer for pride; nor Pharaoh for incredulitie: then be fauorable O Lord, be fauorable to vs, in whom almost euery one of these sins doe dwell and re­maine. Did the Lorde for corruption ouerflow the world with water? did hee burne Sodome for her villanie? did he cast Adam and Eue out of Paradise, for eating of the forbid­den fruite? did hee stone a poore wretch to death, for gathe­ring chips on the Sabboth day? then be fauorable O Lorde, be fauorable vnto vs. But dooth not the Lord spare the Ce­dar tree for his height? nor the Oke for his strength? nor the Poplar for his smoothnesse? nor the Lawrel for his greennes? No verely, from the Cedar that is in Lybanon, euen to y ^e hy­sop that groweth out of the wall, yea, euery one that brin­geth not forth good fruite, is hewne downe and cast into the fire: it is a righteous thing with God, to render vengeance to those that disobey him, and to destroy such as haue forsaken the law by euerlasting perdition.

Behold, the Lord shal come in the great and latter day of iudgement, when none shall escape his iudgment seat, with Reue. 1. 7 2. Cor. 5 cloudes shall he come, and euery eie shall see him, euen they which pierced him thorow, shall also waile before him, be­ing sūmoned al to appeare most fearfully before his imperial throne of maiesty: thē be fauorable O Lord, be fauorable. A las, with what eies shall we miserable sinners behold him, so [Page] gloriously sitting in his roiall kingdome, with all his mightie and holy angels, and whole number of saints sounding with the voice of the archangell, and trumpet of God, causing the heauens to passe away with a noise, and the elements to melt like waxe, & the earth to burne with the works there­of? yea, with what eies shall wee behold him, when we see the Sun darkned, the Moone eclipsed, and the stars fall down from heauen? But alas, when he taketh the furbished blade into his hand, when he is ready to throw the fiery thunder­bolts of his wrath, when hee summoneth before him the worme that neuer dieth, the fire that neuer shall bee quen­ched, to reuenge vppon the wicked: into what a plight are they then driuen? then leaue they off; be fauorable O Lorde, be fauorable, and say to the hils; O ye mountains, come and couer vs, O yee waters come and ouerwhelme vs: wo, wo, wo, how great is this darkenes? The godly on the other side are bathed in such streames of blisse, and aduanced to such happines, as neither tongue can vtter, nor heart conceiue.

The second thing wee haue to note in his promises is his mercy which exceedeth al his workes. For God, though hee haue giuē a curse of the law against sinners, yet seeing Christ for the penitent hath borne the curse, whereby his iustice is not impaired: he is content to accept our weaknesse as our strength, to recompence our imperfection with rewarde of greatest perfection, and that which we can performe but in small part hee is content to accept as whole, not for any de­sert of ours, but in the satisfaction of his son, who paid with the seale of his owne bloud, the ransome for our sins, he hath cancelled the hand writing that was against vs. Wherefore we are to pray vnto God, that whensoeuer our sinnes shall come in question before him, that hee would looke vpon Christ Iesus the true looking glasse, in whom he shal find vs most pure and innocent, and to shine most cleerely in the righteousnesse which he had giuen vs by faith: so that wee appeare not in our own righteousnesse, but in the righteous­nesse of the lambe, who hauing taken away the sins of the [Page] world, and hauing made vs as white as snowe, though wee were as red as crimson, saith, he will be mercifull to our ini­quities, and wil remember our sinnes no more. Of him do al the Prophets be are witnesse, that through his name all that beleeue shal receiue remissiō of their sins. Againe, Drinke ye all of this, for this is my bloud which is shed for the remissi­on of sins. Christ gaue himself for our sins, that hee might de­liuer vs from the curse of the lawe, euen according to the will of the father. Christ bare our sinnes in his owne body on the tree, that wee being deliuered from sin, might liue in righte­ousnes, by whose stripes we are healed, for we were as sheep going astray, but are now returned to the shepheard and bi­shop of our soules. It is no more but beleeue, & be saued: be­leeue, and receiue remission: beleeue, and lay off thine own righteousnes, and inuest thy selfe with the righteousnesse of the vnspotted lambe.

Dauid was yong, and after was old, yet in all his daies he neuer saw the righteous forsakē. Somtimes he scourgeth his childrē, but like a louing father he laieth no more vpon them thā they are able to be are, for he afflicteth thē for his own iu­stice, because they are sinners: for his wisedome, to exercise their faith: for his mercy, to cause thē to repent, but this is the end of al, he helpeth thē in their distresses, he reuengeth him­selfe vpon his enemies, & giueth to his people rest and qui­etnesse. O that we would therefore praise the Lord, and for­get not al other his singular benefits: O that we would con­fesse, that his mercy endureth for euer.

The third thing to note in his promises, is his boūtiful kindnes, in requiting so smal a thing, with so great & liberal bles­sings: and bindeth himselfe by obligation (as it were) that as sure as wee performe the one, so he will not faile to accom­plish the other.

The fourth is his patience and long suffering, which is not slacknes, as some men account slacknes: but is patience, be­cause willingly he would haue no man to pertsh, but gladly would haue all men to come to repentance. He is content to [Page] stay our leasure, till wee seeke and pray vnto him: and neuer smiteth, til there be no hope of redresse.

The fift, is his loue, in that he is content to stir vs vp to holy exercises, & purity of life, & to allure vs with faire promises of aid, & prosperous increase of al his blessings in this world. The particular examinatiō of these blessings would require a larger discourse, thā (fearing tediousnes) I dare presume to trouble ye withal: wherefore a word of each, and so I end.

Touching the first, where it is said, God will awake vp vnto thee, it is a greater benefit than the words import: for it sig­nifieth, not only that he will heare thee, but that hee will also do what thou desirest, and satisfie thy request. As long as the sinner sleepeth, the Lord is said to bee asleepe: but as soone as the sinner awaketh from sinne, God wil arise (saith Dauid) Psal. 78 and his enemies shall bee scattered, and they that hate him, shal fly before him: as the smoak vanisheth before the wind, & as the wax melteth before the fire, euen so shall the wic­ked perish at the presence of God. Wherfore as Paul exhor­ted the Ephesians, so I exhort you, Awake thou that sleepest, Ephe. 5. stād vp frō the dead, & christ shal giue thee light: awake vnto God, & God wil awake vnto thee, & Christ euen the son of God, the bright morning star, shall giue thee the light of life.

In the second, hee promiseth abundance of worldlie bles­sings, in recōpence of praier, for it is said, He wil make the ha­bitations Reu. 22. 2 Psal. 1. 12 of thy righteousnes prosperous, that is, the Lord wil make peace within thy wals, & prosperity within thy pala­ces: he wil commād his blessings to be with thee in thy store Pro. 28 house, and in al thou settest thy hand vnto: he will open vnto thee his good treasures, euen the heauens to giue raine on thy land in due season. Thou shalt lay vp gold, as the dust, & the gold of Ophir, as the flint of the riuer: thou shalt wash thy paths with butter, & thy rocks shall powre out riuers of Iob. 22 oile: thou shalt cal saluation thy wal, & praise shall be in thy gates. Lo, thus shal the man be blessed that feareth God. Psal. 128.

Lastly, for being pure & vpright, he wil make thy latter end greatly increase, & that thou maist the lesse mistrust his pro­mise, [Page] he wil do it, though thy beginning be but small.

Here (brethren) ye see what a sea of matter is offered me, whereunto if I would commit my selfe, I might discourse vn­to ye, what strange euents (by Gods prouidence) haue hap­ned in the world, what great kings and potentates haue bin plucked down from their thrones, and what contemptible persons in the eie of the world, haue been aduanced to their roomes How Mardocheus a stranger was exalted into Ha­mons place: how Ioseph and Daniel, the one a bond-man in Hest. 8. Gen. 30. Dan. 6 Egypt, the other a captiue in Babylon, were made Princes in those kingdomes But because I will not ouermuch trans­gresse the bondes of modesty, or hold yee longer than in this place I haue beene accustomed: onely remember what the Prophet saith; He raiseth the needy out of the dust, and lifteth the poore out of the mire that he might set him with the prin­ces, euen with the princes of the world. Psal. 113.

Remember the example of Dauid, whom the Lord chose and tooke from the Ewes great with young: that hee might Psal. 78 feed his people in Iacob, & his inheritance in Israel. Remē ­ber the example of Iob, how the Lord turned the captiuitie Iob. 42 of Iob, as the riuers in the south, how he blessed the last daies of Iob more than the first, how he gaue him sheep & camels & oxen, & she asses, in more abundance than he had before, how he increased him with sons and daughters, euen to the fourth generatiō, so y ^t he died being old and full of daies. Re­member euen our own estate, for whom the Lord hath don great things already: as created vs, and redeemed vs, & san­ctified Psal. 126. vs, and not long since deliuered vs from the gaping iawes of those that sought to sucke our bloud. Vpon some he Psal. 41 hath bestowed humility, whereby their mindes are adorned with vertue: honor vpon others, wherby their persons are in­uested with maiesty: vpon others comlines, whereby the o­ther two are graced: vpon others orchards, which they plan­ted not, or at least vnto which they gaue no increase: vpon others increase of vertuous children, whereby their posteritie is preserued: vpon others, the free passage of his word, which [Page] a long time had beene obscured by ignorance, the mother of deuotion, as the shauelings call it, but vnder a stepdame of destructiō, as we perceiue it: & though he bestow but som one or two of his blessings vpon vs, yet how much are wee bound for these blessings, to sing praise, & honor, and glory, vnto him that sitteth vpon the throne, and vnto the Lambe for euer. But vpon whom hee hath bestowed all these bles­sings, O how strictly by good cause are they bound to mag­nifie the Lorde, and to reioice in God their Sauiour. Exa­mine then your owne consciences, I beseech yee, whether God hath bestowed all these blessings vpon you or no: and if he haue, O what great cause haue yee to come before his face with praise, to sing lowde vnto him with Psalmes, to Psalm. 99. Psalm. 96 worship & to fal downe before him, to giue vnto the Lorde the glory of his name, to bring an offering of thanksgiuing, and to enter into his courts with praise. And yet who know­eth whether the Lord hath greater blessings for ye in store? ye may bee sure hee will pul downe the mightie from their seate, and exalt the humble and meeke. Surely, the Lorde doth vse vertue as a meane to bring vs to honor, and who­soeuer you shall see endued with the vertues of this texte, I meane, with seeking vnto God, with praier and puritie of life: ye maybee sure there is a blessing reserued for him of the Lorde, yea, such a blessing, as though his beginning bee but small, yet his latter end shal greatly increase.

God increase the loue of these thinges in our hearts, and make vs worthy of Christs blessinges, which he hath plenti­fullie in store for vs: that after hee hath heaped temporall blessings vpon vs, hee would giue vs the blessing of all bles­sings, euen the life of the world to come.

MARIES CHOICE.

AS Christ had shewed himselfe louing vnto Lazarus and his sisters, in raising him from Iohn 11 the death of the bodie, and then from the death of the soule: so doe they heere shewe their thankefull mindes to Christ againe, the one by receiuing him into her house, and the other by entertaining him into her heart. As hee was God, he was receiued of Mary: as he was man, he was receiued of Martha. They both desired to entertaine our Sauiour, as Ia­cob Gen. 27 and Esau desired to please their aged father: but Mary made choise of the better part, and was preferred before her sister, as Iacob sped soonest of most dainty venison, and pre­uented his brother of the blessing. And although the care of Martha in entertaining of Christ be not to bee misliked, yet [Page] Maries diligence in hearing his doctrine, is of purpose pre­ferred, to teach vs, that it is much better with Marie to study in the worde, and first to seeke the kingdome of God, than with Martha to labour in the worlde, and to neglect that Matth. 6. 35 heauenlie kingdome. And yet notwithstanding, such is the corruption of this rusty age, that our greatest care is to pro­uide for this present life, as the rich man, Luke. 12. that in­larged his barnes wherein to put his store for many yeares: but wee neuer or verie late remember to prouide for the life to come, like that other rich man, Luke. 16. that neuer thought of heauen, till hee was tormented in the flames of hell.

In the 11. of Iohn, Christ is said to loue the whole fami­lie, and here he is saide to come vnto them. For whome hee loueth hee cannot choose but visite, like the friendes of Iob that came to comfort him in his great aduersitie: yea, and the greater loue he beareth vnto any, the oftner hee wil re­sort Iob. 2. vnto them, yea, he will come and dwell with them, Ioh. 14. 23. Like Iacob that came downe into Egypt, to his be­loued sonne Ioseph, and dwelt in Goshen. But Christ is yet Gen. 47 more kind then Iacob was, for he came not till hee was sent for with horses and Chariots: but Christ came of his owne Genes. 45 accord to this beloued familie.

Thus doth hee alwaies preuent vs with his blessings: be­fore he was desired he came into the world, he called his A­postles before they came to him, and before hee was reque­sted hee came vnto this noble house. O happie house that entertained such a guest, but thrice happie inhabitants to whome such a guest would vouchsafe to come! When hee came to the swinish Gadarens, they desired him to departe out of their coastes, preferring their swine aboue their Saui­our: Luke. 8 but this godlie familie receiued them into their house, preferring their God before their golde, and the health of their soules before their worldlie wealth. They receiued him into their house, who had not a house wherein to put his head. Wherein their hospitalitie is commended, and Matth. 8. 19. [Page] shall certainly bee rewarded at the dreadfull day: for with this and such like workes of mercy, the Lorde shall answere the sentence of iudgement, which is to bee denounced a­gainst the wicked, that neuer exercised those workes of mercie

Let vs learne by their example to bee harborous, and giuen to hospitalitie, which is so often commended vnto vs in the Scripture, and shall bee so richly rewarded at the last day. Those godly Fathers, Abraham and Lot, entertayned Angels in the habite of staungers: so wee may dayly enter­tayne Gen. 18 Gen. 19 Christ Iesus in the habite of a poore man, of a blinde man, of a lame man, and whatsoeuer is done vnto anie of these that are his members, hee accounteth and accepteth as done vnto himselfe.

Nowe as the vertue of hospitalitie is commendable in all sortes of men: so is it more especiallie commended to the Ministers, who are expreslie commaunded by the Apostle among other thinges, to bee giuen to hospitalitie. 1. Tim 3. 2 Vnto the Leuites in the time of the lawe, the Lord appoyn­ted cities of refuge, to signifie that the Ministers house shuld Num. 35 be the poore mans harbour, and his store their treasurie: but the true Ministers of our dayes haue no cities of refuge for others, for they haue none for themselues: they haue not where with to relieue the wants of others, for they haue not to relieue their owne.

When Martha had thus entertayned Christ as hee was man, into her house, Marie began to entertayne him as hee was GOD into her heart, she sate at his feete to heare his preaching, for no sooner was Christ come into the house but that hee tooke occasion to teach and instruct the family, and instead of bodilie foode, which they bestowed vppon him, to giue vnto them the food of the soule. Thus doth he alwayes shew himselfe a thankfull guest, into what house so­euer he entreth, he leaueth better things behind him than he findeth, he loues not to be in Zachees debt for his din­ner, Luke. 15 for instead thereof hee bringeth saluation to his house [Page] neither doth he leaue his suppervnpaid for here, for in stead thereof he bestoweth vpon them an heauenly sermon. This should be the exercise of faythfull Ministers, when they are inuited to great feasts, that as they are called the salt of the Math 5. 13 earth, which serueth to season the meates, to make them sa­uorie, and preserue them from putrifaction, so they shoulde season the table talke with some godly conference, to mini­ster grace vnto the hearers Ephe. 4. 29.

These sisters were godly women, and both earnest fauo­rers of Iesus Christ, and yet in the manner of their deuotion there is such difference, that the worldlie affection of the one, may in some sort be misliked, in respect of the godly ex­ercise and practise of the other: Martha is sore incumbred with much seruing, where a little seruice had bin sufficient, but Mary is attentiue to heare the word of God, which ne­uer can be heard sufficiently.

Mary sitteth to heare the word, as Christ vsed to sit when Math. 5 Luke. 4 Iohn. 8 he preached the word, to shew that the word is to be prea­ched and heard with a quiet minde. In a still night euerie voyce is heard, and when the bodie is quiet the minde most commonly is quiet also. But Martha is troubled with other affaires, and therefore vnfit to heare the word: as the ground that is surcharged with stones, or ouergrowne with weedes Math. 5. 13. and thornes, is vnfit to receiue the seede, or yeeld any fruite to him that tilleth it. As often therefore as we come to heare the word of God, we must not come with distracted minds, wee must not trouble our selues with the cares of this life, which (as our Sauiour saith) are thornes to choake the word, and to make it vnfruitefull. For Moses was vnfit to Luke. 8. 14 Exod. 3 Mark. 10 talke with God till he had put off his shooes, and the blind man vnfit to come to Christ, till hee had throwne away his cloake: so wee must thinke our selues vnfit to heare the worde, and vnapt for euerie heauenly exercise, till wee haue put off our shooes, that is, our worldly cogitations and af­fections, and till we haue cast away our cloake, that is, all lets and impediments which might hinder vs from profi­ting [Page] in our profession.

When our mindes are quiet, we are fit to deale with hea­uenly matters, therefore the Doctors conferred sitting in the Temple: and God delighteth to deale with vs when we are most priuate: he appeared to Abraham sitting in the doore Gen. 18 Acts. 2 of his Tent. The holy Ghost came downe vpon the Apo­stles, and filled all the house where they were sitting. The Eunuch sitting in his chariot, was called and conuerted by Acts. 8 Philips preaching.

Marie sate at Iesus feete, yet sate she not sleeping, as many sit at the Preachers feete, but she sate at Christ his feete, and heard his word. As Paul was brought vp at the feete of Ga­maliel, and was perfectly instructed in the law of the fathers. Actes 22

Her humility is commended, in that she sate at Iesus feet, to shew that the word is to be heard with all humilitie: her diligence and earnestnes appeareth, in that shee would not departe to helpe her sister, to signifie that the hearing of the word must be preferred before all worldly busines.

Her diligence and humilitie serueth to condemne our negligence & contempt of Christ and his word: we do not sit at Christ his feete, nay wee rather set Christ at our feete, when we are so negligent in hearing of his word.

Wee are as slowe to come to the Church: as the Rauen vvas to come to the Arke, and as loath to spend any time in Gen. 8 the seruice of God, as Pharaoli vvas loath to let the Israelites goe to serue the Lorde. If a commoditie were to bee seene Exod. 8. 32 whereout some profit might arise, how carefull would vvee be to procure it? what paines woulde we take to get it? Ab­solon was not more desirous of a kingdome, than the rich 2. Sam. 15. men of our time are desirous of golden gaine. But if it bee a matter of cost or trouble, if they cannot heare the worde preached without some hinderāce to their worldly busines, and some extraordinary charge to their purse, then like the Gadarenes, they are content to take their leaue of Christ and his worde, and had rather lose that heauenlie pearle, than Luke. 8 Math. 13. 40. they would part from their worldly pelfe.

[Page] Thus in Christ wee haue the patterne of a good pastour, and in Marie the patterne of a good hearer: Let ministers learne by his example, to take all occasions to preach the 2. Tim. 4. 2 worde, to be instant in season and out of season, and let Christians learne by her example, first to seeke the king­dome of God and his righteousnes, and then to prouide for Math. 6 the things of this life.

While Marie was carefull for the foode of the soule, Mar­tha was curious to prouide foode for the bodie, her greatest care was to entertaine Christ, & to make him good cheere, to testifie her thankefull minde vnto him that had done so great thinges for them, hee had raised her brother Lazarus from death to life, therefore he was worthy to bee well en­tertained.

If Elias deserued to bee well dealt withall at the hande of his hostesse, whose sonne he had restored to life: or Elisa 1. King. 17 2. King. 4 deserued such entertainement for her sonnes reuiuing: then surelie our Sauiour Christ was worthie to bee welcome he­ther, where he had raised Lazarus out of his graue, wherein hee had lien by the space of foure daies before. It was well done therefore of Martha to shew her thankefull minde vn­to Christ, but it was not wel done at that time to shew her Iohn 11 selfe thankefull in that manner, it was then time to heare the worde: for at that time Christ preached the worde, it vvas no time for her to spend that time in other affaires, and to neglect the greatest affaire, the meanes of her owne salua­tion.

It was not vnlawfull for Martha to labour, no more than it was vnlawfull for Peter to sleepe: but when Christ was preaching, it was no time for her to bee so busie in seruing, no more than it was time for Peter to sleepe, when Christ Math. 25 willed him so earnestly to watch and praie. When Christ preached out of Simons shippe to the people that stoode Luke, 5 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 [Page] 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 Num. 21 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: Mat. 25 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 Gen. 6 Noah was preparing the Arke for the sauing of his house­holde. And as Baals priestes wounded themselues to serue Heb. 11 1. King. 18 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 Gen. 37 1. Sam. 17 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 [Page] 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, Psal. 69 they iest at him, and the drunkardes make songes of him. If Iohn Baptist be temperate in his apparrell and diet, Luke. 7. 33 they will say he hath a diuell. If Paule answere discretlie for himselfe, he shall be charged to be madde with ouermuch Actes. 26 Luke. 7. 34 learning; yea, if our Sauiour Christ himself frequent the cō ­panie 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 Gen. 3. 24 Num. 12 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 [Page] 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, Num. 22. when he went to curse his people, & caused the dumbe beast to speake, and to reproue the madnes of the Prophet, 2. Pet. 2. 1 [...]. 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 Gen. 2 [...]. 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 1. Sam. 3 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 [Page] vs. When Christ dined with the Pharisie, Luke 11. and was misliked for not washing before dinner, he tooke occa­sion to reproue their hypocrisie, their outward shew of holi­nes, Luke. 14 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, 1. King. 18 Math. 14 Marke. 6. 20 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 [Page] 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 Gen. 25. 28 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 [Page] 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 Psalm. 42. 1 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 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 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 1. Tim. 4. 8 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, 1. Pet. 1. 13 that immortall seede which bringeth forth fruite vnto eter­nall life. Let the worde of God therefore bee pretious vnto Luke. 21. 33 vs, because it is so permanent: for heauen and earth must passe, but the word of God endureth for euer. If wee make 1. Pet. 1. 25 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, Iames. 1. 22 Behold my brother, my sister and mother: or as he answe­red the woman that commended his carnall kindred, Blessed Math. 12. 50 Luke. 11. 28 are they that heare the word of God, and keepe the same.

THE FIRST SERMON of Noahs drunkennesse.

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 of their blessing.

Nowe wee will speake of the Father, and after of his children. Then (saith Moses) Noah began to bee a husband­man. This is the first name which is giuen to Noah af­ter the floud, hee is called an husbandman; and the first worke which is mentioned, was the planting of a vineyard: one would thinke vvhen all men were drowned vvith the floud, and none left aliue to possesse the earth but Noah and his sonnes, that hee should haue founde himselfe something else to doe, then to plant vineyardes: and that the holie Ghost shoulde haue intituled him King of the worlde, and not an husbandman of the earth, seeing there bee no such men as Noah was, vvhich hath more in his hand, then anie King hath in the world or shall haue to the worlds ende: but hereby the holy Ghost would shewe, that God doth not respect kings for their titles, nor men for their [Page] riches as we do, & therfore he nameth Noah after the worke which he did, not after the possessions which he had, an hus­bandman. It seemeth that there was great diuersitie be­tweene this age and ours. For if wee should see now a king go to plough, a nobleman to driue the teame, a gentleman keepe sheepe, hee should bee scorned for his labour more then Noah was for his drunkennesse: yet when wee reade howe this Monarch of the world thought no scorne to plaie the husbandman, we consider not his princely calling, nor his ancient yeeres, nor his large possessions to commende his industrie, or modestie, or lowlie minde therein. Which may teach vs humilitie, though wee learne to disdaine hus­bandry. Of whom will we learne to bee humble, if Kinges giue examples, and the sonne of God humbleth himselfe from heauen to earth, and yet wee contemne the example of the Kinges of the earth, and the example of the king of heauen?

The time was when Adam digged and delued, when Dauid kept sheepe, and all the house of Iacob were called men occupied about cattell: but as they for this were abho­minable to the Egyptians (as Moses saith in the same verse) so they which doe like them are abhorred of their brethren: and they which liue by them, scorne them for their worke, which would bee chastned themselues, because they worke not. There was no arte nor science which was so much set by in former times, and is now profitable to the Common-wealth; bringing lesse profit vnto her selfe, that may so iustlie complaine of her fall without cause, and her despite from them which liue by her, as this painefull science of husban­drie: that it is maruell that any man will take paine for the rest, to be contemned for his labour, and be a scorne for the rest, which might hunger and starue, if he did not labour for them more then they doe themselues. No maruell then though many in the poore Countries murmure and com­plaine, that other cannot liue by them, and they cannot liue [Page] themselues: but it is maruell if their complaint do not grow in time to rebellion, and pull others as lowe as themselues: for why should the greatest paine yeelde the lesse profit? yet this is their case; for if you marke, you shall see that the hus­bandman doeth bate the price of his fruites so soone as the dearth is past, though hee raiseth it a little while the dearth lasteth: but they which raise the price of their wares with him, seldome fall againe, but make men pay as deare when the dearth is past, as if it were a dearth still. Thus a plentiful yeere doth damage him, and a harde yeere doth vantage them. So this painful man is faine to liue poorely, fare mean­ly, go barely, house homely, rise early, labor daily, sel cheap, and buy deere, that I may truely say, that no man deserueth his liuing better, no man fulfilleth the lawe neerer: that is, thou shalt get thy liuing in the sweate of thy browes; then this poore sonne of Adam, which pickes his crums out of the earth. Therefore hee should not be mocked for his labour, which hath vexation enough though all men speake well of him: and in my opinion, if any deserue to be loued for his in­nocency, or for his trueth, or his paine, or the good which hee brings to the Common-wealth, this Realme is not so much beholding to any sort of men (but those that feede the soule) as those which feede the body, that is, those that labor the earth: yet you see how they liue like drudges, as though they were your seruants to prouide foode for you, and after to bring it to your doores: as the beastes serue them, so they serue you, as though you were another kind of men. I can not thinke vpon their miserie but my thoughts tell me, that it is a great part of our vnthankfulnesse, that wee neuer con­sider what an easie life and liuing God hath giuen vnto vs, in respect of them.

If the Apostles rule were kept, they which doe not worke should not eate: but nowe they which doe not worke, eate most: and the husbandmen which worke, eate not, but are like Bees, which prepare foode for other and pinch them­selues. Let vs consider this, for they had not one law and wee [Page] another: but the same cursse which was denounced vppon Adam, was denounced vpon all his children, that euerie man should get his liuing in the sweate of his browes. Al­though I know there be diuers workes, and diuers gifts, and diuers callings to work in: yet alwaies prouided, they which do not worke should not eat, for in the sweat of thy browes, that is, in labour and trauell, thou king, and thou Iudge, and thouprelate, and thoulandlorde, and thou gentleman, shalt get thy liuing as Adāthy father did, or else thou doest auoide the cursse, and a greater curse shall followe, that is, they which wil not sweat in earth, shal sweat in hell.

Adam had foode aswell as thou, and so had Noah, and more then thou, vnlesse thou hadst all, for they had all, and yet they might not be idle, because their handes were not giuen them for nothing: some worke with their pen, some with their tongues, some vvith their fingers: as nature hath made nothing idle, so God woulde haue no man idle, but that he vvhich is a Magistrate, should do the vvork of a Ma­gistrate: he which is a iudge, should do the vvork of a iudge: he vvhich is a captaine, should do the work of a captaine, he vvhich is a minister, should doe the vvorke of a minister: as vvhen Noah vvas called an husbaudman, hee did the vvorke of an husbandman. This contempt of the countrey, doeth threaten danger to the land as much as anything else in our daies, vnlesse their burden bee eased, and their estimation qualified in some part to their paynes. Thinking that you haue not heard of his the ame before, seeing the vvordes of my Text did lie for it, thus much I haue spoken to put you in mind how easily you liue in respect of them: and to certifie our minds towards our poore brethren, which indeed seeme too base in our eies, & are scorned for their labours, as much as we should be for our idlenes.

Then (saith Moses) Noah began to be a husbandman. In that it is here said that Noah began, it doth not disprooue that hee gaue not himselfe to husbandrie before, but it im­porteth: that Noah began to set vp husbandrie againe after [Page] the floud before any other: so this good man recomforted with the experience of Gods fauour (which had exempted him and his seede out of all the world) and reioycing to see the face of the earth agayne after the waters were gone, though an olde man, and weake then he was; yet hee retur­neth to his labour afresh, and scorned not to till and plant for all his possessions, as though he were an husbandman: such a lowlines is alwaies ioined with the feare of God, that they y ^t are humbled with religion, do not thinke themselues too good to do any good thing. Here note by the way that none of Noahs sonnes are sayd to begin this worke, but No­ah himselfe, the olde man, the hoary head and carefull Fa­ther begins to teach the rest, and shewes his sonnes the way how they should prouide for their sonnes; and howe all the world after should liue by labour and trauell, till they return to dust: so the olde man whome age dispenceth with all to take his ease, is more willing to prouide for the wantes of his children, then they are which are bound to labour for themselues and their parens too, as the Storke doeth feede the dam when shee is olde, because the dam fed her when she was young. What a shame is this to Shem and Iapheth, that is, to vs which are young and strong, that the Father should be called a laborer when the sonnes stand by? Now, the ground was barren because of the floud, and could not bring foorth fruite of it selfe, because of the cursse: therefore it pitied Noah to see the desolation and barrennes, & slime vpon the face of the earth, which hee had seene so glorious and sweet, and fertil, with all maner of herbs and fruits, and flowers before. Therefore hee setteth himselfe to manure it, which waited for nothing now, but a painefull labourer to till and dresse it, that it might bring forth delights and profits for sinful man, as it did before. By this we may learne to vse all means for the obtaining of Gods blessings, & not to lose any thing which we might haue or saue for want of paines, for that is sin. As Salomon noteth in the 24. of Pro. when he reprooueth y ^t slouthful husbandmā, bicause his field brought [Page] foorth Nettles and Thistles in steade of grapes, not because the grounde woulde not beare Grapes, but because the slouthfull man woulde not set them. Shall God commaund the earth and all his creatures to increase for vs, and shall not we further their increase for our selues? as wee increase and multiplie our selues, so wee are bounde to ioyne hande and helpe, that all creatures may increase and multiplie too, or else the Fathers shoulde eate the childrens portion, and in time there should bee nothing left for them that come after: this regard Noah seemeth to haue vnto his posteritie, and therefore h e gaue himselfe vnto husbandrie, which is com­mended in him vnto this day, and shall bee recorded of him so long as this booke is read: whereby wee are warned, that he which liueth only to himselfe, is not to bee remembred of them which liue after: But as Dauid cared howe the realme should be gouerned after his death, aswell as he did during his life: so though wee die and depart this worlde, yet wee should leaue that example, or those bookes, or those workes, behinde vs, which may profit the Church and Common-wealthe when wee are dead and buried, as much as wee did when we liued among them. Euen as Noah planted a vine­yard, not for himselfe, but for the ages to come after.

Some do thinke that Noah planted the first vineyarde, and drunke the first wine, and that there was no vse of grapes before: which opinion they are led vnto, that they might excuse Noah and mittigate his faulte; if hee did sup too deepe of that cup, the strength and operation whereof was not knowne vnto him nor vnto any man before. But it is not like, that the excellent liquor and wholsome iuice of the Grape did lie hid from the worlde so many hundreth yeeres, and no doubt but there were vines from the begin­ning, created with other trees: for how coulde Noah plant a vineyard, vnlesse he had slippes of other vines or grapes that grew before, seeing he did not create fruites but plant fruites as we doe? for this is principallie to bee noted, that so soone as hee had oportunitie to doe good, hee omitted no time, but [Page] presently after the floud was gone, & that the earth began to drie, he plied it with seedes, and wrought it till he saw the fruits of his labour. By this wee learne, to omit no occasion to doe good, but whensoeuer wee may doe good, to count it sinne if we do it not.

But if we be so exercised, then all our workes shall pros­per like the vineyard of Noah, because the fruite of the vine dooth cheare the countenance and glad the heart of man. Therefore some haue gathered vppon the planting of this vineyard, a signification of gladnes and thankefulnes in No­ah for his late deliuerance, as the Iewes by their solemne feastes did celebrate the memoriall of some great benefite: but I rather Iudge, that God would haue vs see in this exam­ple, what men did in those daies, and how wee are degene­rate from our parents, that we may prepare against the fire, as Noah prepared against the water.

This is worthy to bee noted to, that God did not so re­gard his husbandrie, but that hee had an eie to his drunken­nes, and speakes of his fault as wel as his vertue; whereby we are warned, that though God blesse vs now while wee re­member him, yet hee will chasten vs so soone as wee forget him: though we be in a good name nowe, infamie wil rise in an houre: though we be rich at this present, pouerty may come sodainely: though we bee well while wee are heere, yet we may fall sicke before night, euen as Noah is praysed in one verse, and dispraised in an other: euen nowe God commends him for his lowlines, and nowe discommendes him for his drunkennesse: as though hee had forgot all his righteousnes so soone as hee sinned, and woulde call in his praise againe.

This was to shewe; that Noah was not saued from the floud, because hee deserued to bee saued, but because God had a fauour vnto him for he which was not drowned with water, was drowned after with wine. As the Pharisies when they had done wel were proud of it, and lost their reward: so [Page] when Noah had done a good worke, he spotted it with sin, and was dispraised where hee was praised, as though God repented him that he commended him. Hee planted well, but he drunke not well: therefore that which was good did him hurt: then seeing hee was trapped with a good worke, vvhatsoeuer we doe, wee may remember howe easie it is to sinne, if wee misse in the matter, or in the manner, or time, or the place, or the measure, as Noah did. Hee which planteth the vineyarde, is worthy to taste of the grape, but if thou haue found hony (saith Salomon) eate not too much least thou surfet: So if thou hast found wine, drink not too much least thou surfet. A little wine is better then a great deale, and if thou wilt followe the Apostles counsell, thou must drinke it but for thy stomackes sake, least that happen to thee, which thou shalt heare of this noble Patri­arch. Though hee were neuer so righteous before God and men, though he escaped the destruction, which lighted vp­on all the world, though he had al the foules of the ayre and beasts of the lande at his command, though hee passed the pilgrimage of man nine hundreth yeeres, yet Noah was but a man: so ancient, so righteous, so mightie, so happie: Noah shewed himselfe but a man, for drinking the wine which himselfe had planted, he was drunken. This is Noahs fault, he was drunken with his owne wine, as Lot was de­filed with his owne daughters. If Cham his sonne had ta­ken too much, and stript himselfe as his father did, the holie ghost would scarce haue spoken of it, because he was a man of no note; but when the father forgate himselfe and gaue this offence, marke the maner of the holie Ghost, as though he would shew you a wonder: hee displaieth Noahs drun­kennesse, as Cham displaied his nakednesse: as if hee would say, come and see the strength of man. Hee which was counted so righteous; hee which beleeued the threatning like Lot when the rest mocked, hee to whome all the foules of the ayre, and the beastes of the earth flocked in couples as they came to Adam: hee which was reserued to de­clare [Page] the iudgementes of God, and to beginne the worlde againe: Noah the example of sobrietie, the example of moderation is ouercome with drinke, as if hee had neuer beene the man. How easie, how quicklie the iust, the wise, the prudent, hath lost his sense, his memorie, his reason as though he had neuer beene the man.

And how hard is it to auoid sinne, vvhen occasion is at hand, and pleasant opportunitie tempteth to sinne? it is ea­sier for the birde to go by the net then to breake the net: so it is easier for a man to auoide temptations then to ouer­come temptations: therefore God forbad Balaam, not onelie to curse the people as Balacke woulde haue him, but hee forbad him to goe with Balackes seruauntes, knowing that if hee vvent with them and sawe the pompe of the Courte, and hearde the King himselfe speake vnto him, and felt the tickling rewarde, it woulde straine his consci­ence, and make him doubt whether hee shoulde curse or blesse.

Peter but vvarming himselfe at Cayphas fire, vvas ouer­come by a silly Damsel to do that which he neuer thought, euen to forsweare his Lord God: therefore Daniell woulde not eate of the kinges meate, least hee should bee tempted to the kinges will, shewing vs that there is no way to escape sinne, but to auoide occasion. Therefore Dauid prayeth, Turne away mine eies from vanity: as though his eies would drawe his heart as the baite tilleth on the hooke. Noah thought to drinke, hee thought not to be drunke: but as hee vvhich commeth to the field to sounde the trumpet is slaine as soone as he vvhich commeth to fight: so the same vvine distempereth Noah vvhich hath distempered so manie since. Where hee thought to take his rewarde, and taste the fruite of his owne handes, God set an euerlasting blot vpon him, vvhich stickes fast till this daie, like a barre in his armes, so long as the name of Noah is spoken of, that vvee cannot reade of his vertue but wee must reade of his sinne, vvhereby euery man is vvarned to receiue the gifts of God [Page] reuerentlie, to vse them soberlie, and to sanctifie himselfe, before he reach foorth his hand vnto them, that they may comfort and profit vs, with that secret blessing which God hath hid in them, or else euery thing, the best giftes of God may hurt vs: as the pleasant wine stained and confounded the great Patriarch, when he delighted too much in it, which hee might haue drunke as Christ did at his last Supper, and this disgrace had neuer beene written in his storie, but God would haue a feareful example like the pillar of salt, to stand before those beastes, whose onely strife is to make triall, who can quaffe deepest and shewe all their valiantnesse in wine.

Because there is such warning before vs, nowe we haue the drunkarde in schooling, I will spend the time that is left, to shew you the deformity of this sinne. If anie heare mee which haue beene ouertaken with it, let them not maruell why he cannot loue his enemies, which loueth such an ene­mie as this, which leadeth till hee reeleth, dulles him til he bee a foole, and stealeth away his sense, his witte, his me­morie, his health, his credite, his friendes: and when shee hath stripped him as bare as Noah, then shee exposeth him like Noah to Cham, and all that see him doe mocke him: it is a wonder almost, that any man shoulde bee drunke that hath seene a drunkard before, swelling and puffing, and fo­ming, and spuing, and groueling like a beast; for who would be like a beast for all the world? Looke vpon the drunkarde when his eies stare, his mouth driuels, his tongue faulters, his face flames, his hands tremble, his feete reele: howe vglie, howe monstrous, howe loathsome dooth he seeme to thee? so loathsome doost thou seeme to others when thou art in the like taking.

And howe loathsome then doest thou seeme to God? Therefore the first lawe vvhich Adam receiued of God was abstinence, which if hee had kept, hee had kept all vertues beside, but intemperancie lost all. In abstinence the lawe came to Moses, and he fasted when hee receiued it, to shewe [Page] that they which receiue the word of God, receiue it sober­lie. A temperate man seldome sinneth, because the flesh which dooth tempt is mortified, least it shoulde tempt: but when the handmayd is aboue the mistris, and a man hath lost the image of God, and scarse retayneth the image of man; all his thoughts and speaches and actions, must needes be sinne, and nothing but sinne, because the band of vertue sobrietie is broken, which kept all togither: when didst thou wante discretion to consider? when didst thou wante pati­ence to forgiue? when didst thou want continencie to re­fraine? when didst thou want hart to pray, but when sobri­etie was fledde awaie, and intemperancie filled her roome? if shame let to sinne, it casteth out sinne: if feare let to sinne, it casteth out feare: if loue lette to sinne, it expulseth loue: if knowledge let to sinne, it expulseth knowledge, like a co­uetous Landlord, which would haue all to himselfe and dwell alone.

There is no sinne, but hath some shewe of vertue, onelie the sinne of drunkennesse is like nothing but sinne: there is no sin but although it hurt the Soule, it beautifieth the body, or promiseth profit, or pleasure, or glorie, or something to his seruauntes: onely drunkennesse is so impudent, that it descrieth itselfe: so vnthankefull that it maketh no recom­pence: so noysome that it comsumeth the bodie, which ma­ny sinners spare, least they should appeare to besinnes. E­uery sinne defileth a man, but drunkennesse maketh him like a beast: euery sinne defaceth a man, but drunkennesse taketh away the image of a man: euery sinne robbeth a man of some vertue, but drunkennesse stealeth away all vertues at once: euery sinne deserueth punishment, but drunken­nesse vpraides a man, while the wine is in the stomacke, and though hee would dissemble his drunkennesse, yet hee is not able to set a countenance of it, but the childe descrieth him, the foole knowes that hee is drunke, because his face bewrai­eth him, like the leprosie which brast out of the forehead: so worthily hath he lost the opinion of sobrietie, which hath [Page] lost it selfe. His sonne thinkes himselfe more master now then his father: his seruant makes him a foole: his children leade him like a childe, his wife vseth him like a seruaunt, and although his drunkennesse leaueth him when he hath slept, yet no man seekes to him for counsell after, no man regardes his word, no man reckens of his iudgement, no man is perswaded by his counsell, no man accountes of his lear­ning, no man hath any glorie to accompany with him, but so soone as drunkennesse hath made him like a beast, euerie man abhorreth him like a beast, as they did Nabuchadne­zar, the spirite flyeth from him least hee should grieue it, his friendes goe awaye least he should shame them, and no ver­tues dare come neere least he should defile them.

How many thinges flie out when wine goes in? how is it then that he which loueth himselfe, can bee so cruell to him­selfe, that he should loue his life and shorten his life? that hee should loue his health, and destroy his health? that he should loue his strength, and weaken his strength? that hee shoulde loue his wealth, and consume his wealth? that hee shoulde loue his credit, and cracke his credit? that hee shoulde loue his vnderstanding, and ouerturne his vnderstanding? that he should loue his beautie, and deforme his beautie? The Po­ets neede faining no more, that men are transformed into beasts for if they were liuing now, they should see men like beastes: some like Lyons, some like wolues, some like foxes, some like beares, some like swine: who is the beast when the beasts satisfie nature and man satisfie appetite? when the beastes keepe measure and man exceeds measure? when the beasts are found labouring, and man found surfetting? who is the beast? I haue read of a bird which hath the face of a man, but is so cruell of nature, that sometime for hunger she will set vpon a man and slay him: after when she comes for thirst vnto the water to drinke, seeing the face in the wa­ter like the face of him whome she deuoured, for griefe that she hath killed one like herselfe, takes such sorrow, that shee neuer eateth nor drinketh after, but beates, and frets, & pines [Page] her selfe to death. What wilt thou doe then which hast not slaine one like thy selfe, but thy selfe, thy very selfe with a cup of wine, and murderest so many vertues and graces in one howre?

As Esau sold his land and liuing for a messe of pottage, so the drunkard selleth his sense, and witte, and memory, and credit for a cup of wine. Thou hast not murthered thy bro­ther like Caine, but thou hast murthered thy selfe like Iudas: as the Rechabites abstaining from wine, as Ionadab bad thē, obtained the blessing which God had appointed to the Is­raelites: so let vs take heed, least they which wee account I­dolaters, whilest they fast and watch, obtaine the blessing which God hath appointed for vs (get awaie the blessing) while we sit downe to eate, and rise to plaie. Therefore, as Christ said, remember lots wife, so I say, remember Lot: one houre of drunkennesse did him more hurt then all his e­nemies in Sodom: remember Noah one houre of drunken­nes discouered that which was hid sixe hundred yeeres. Ten times more might be said against this vice: but I haue said e­nough to make you abhor it, I haue said as much as I would

Some go about to accuse Noah because hee was an olde man, and therefore might soone be taken cupshot: some be­cause the wines were hotter in those countries, then they are with vs; some because of his change of drinkes, which had not woonted himselfe to wine before: some because as most men delight in that which by great labour they haue brought to passe of themselues.

So no maruell though Noah had a longing to his owne grapes; following heerein the example of a curious Cooke, which dooth sup and sup his broth to tast whether it be well seasoned, that he may mend it if he can, or mende the next: but as the Flye by often dallying with the candle, at last scorcheth her wings with the flame, so taking hee was ta­ken, and at last was drunke: yet this is imputed to him for his fault, that he was drunke, as the punishment which fol­lowes dooth witnesse. Such is the prouidence of God, [Page] that his mercy might be glorified in all, hee hath concluded all vnder sinne, and suffered the best to fall, that no man might trust in his owne strength, and that wee seeing their repentance, may learne to rise againe howe grieuous soeuer our sinnes be. If we haue beene Idolaters, if adulterers, if per­secutors, if murmurers, if murtherers, if blasphemers, if drun­kards: Aaron, and Moses, and Lot, and Abraham, and Da­uid, & Salomon, and Peter, and Paul, and Noah, haue beene the like; who raigne now in the kingdome of Christ with his angels, and so may we, if wee repent like them. These ex­amples saith Paul, are not written for our imitation, but for our admonition.

Thus you haue seene Noah sober, and Noah drunken, Whereby we may see that a man may bee drunke with his owne wine, hee may surfet with his owne meates, hee may lust with his owne wife, he may offend with his owne giftes, his owne honor may make him proud, his owne riches may make him couetous, his owne strength may make him ven­turous, his owne wit may make him contentious: there­fore, as the childe pluckes out the sting before hee takes the hony, so let euery man, before hee receaues the gifts of God, sit downe, and looke what baites, what snares, what temptations sathan hath hid in them, and when he hath taken out the sting, then eate the hony, and hee shall vse the bles­singes of Christ as Christ did himselfe.

THE SINNERS CONVERSION. The Text.

IN the end of the chapter before going, we may see howe Christ healed a man, blind in his bodily sight, namely Bar­timeus, whereby he sheweth himselfe to be the Phisition of the bodie: Here wee shall see how hee cured one blinde in mind, namely Zaccheus, whereby the sheweth himselfe to Ephe. 5. 23 be the Phisition of the soule, and therefore the Sauiour of the whole man.

In speaking of Zaccheus and his conuersion, we will ob­serue foure circumstances. First, the place where he was cal­led, which was Iericho Secondly, the person that was called Zaccheus the Publican. Thirdly, by whom and how he was called, by the voice of Christ And lastly, the effect and fruit of his calling, his good confession.

THE SINNERS CON­FESSION. The Text.

YOu heard the last Sabboth, how Zacheus the Publican was called to be a christiā: 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 Psalm. 29 the flames of fire, and shaking the Cedar trees. So the voyce of Christ is a glorious voyce, his voyce is mightie in Heb. 4. 12 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, Math. [...] the diuels and death it selfe obey, here commaundeth Zac­cheus [Page] 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 Iohn. 6. 44 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 Acts. 9 Math. 4 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 1. Cor. 3. 7 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 Rom. 1 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, [Page] 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, Hest. 7. 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 [...]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 called oftentimes, and almost euery day, and that by the voyce of Christ himselfe, For, he that heareth you (saith Christ, Luke 10. 16) heareth me: and yet wee cannot finde the way to Christ. The word of God, which is the Lanterne vnto our feete, and the light vnto our paths, Psal. 119. hath bin playnly and plentifully preached amongst vs these ma­ny [Page] yeares, and yet many amongst vs haue not yet learned to come to Christ. Zaccheus comes quickly when Christ calleth him, let vs therefore learne of Zaccheus to come quickly when Christ calleth vs. Wee must be quicke in the Lords businesse, for God cannot abide loyterers standing all the day idle, Matth. 20. and as he loueth a cheerefull giuer, 2. Cor. 9. 7. so he liketh a cheerefull follower.

It followeth therefore that Zaccheus receiued him cheer­fully. Still Zaccheus is a receiuer: before hee was a receiuer of custome, now he is a receiuer of Christ. Zaccheus recei­ued Christ two waies: first, into his hearte when hee desired to see him: and then into his house when he gaue him hos­pitalitie. Many receiued Christ to house, but not into theyr hearts, and therefore receiued him grudgingly: but Zaccheus receiued Christ first into his heart, and then into his house, and therefore receiued him ioyfully. Of Zaccheus his ioy­fulnes, wee must learne to be ioyfull when we do any thing for the cause of Christ: we must be glad to ha [...] Christ in his members, as Zaccheus was ioyfull to harbour Christ himselfe. As before in comming downe from the tree, Zac­cheus shewed his obedience: so here in receiuing Christ in­to his house, he sheweth the loue that hee bare vnto him. If Zaccheus had not loued Christ, he might haue sent him to some common Inne: But Zaccheus is content to receiue Christ into his owne house, yea, he reioyceth to haue gotten so good a guest, like Abraham that vsed to sit at the doore of his tent, & reioiced to entertayne stangers that went by the Gen. 18 way: and therefore though Zaccheus were a Gentile borne, yet herein hee sheweth himselfe the childe of Abraham, be­cause he doth the works of Abraham, Iohn 8. vers. 39. So did Abraham, and so must we doe, if we will shew our selues to be the children of Abraham.

When Abraham thought only to haue entertained men, Abraham. Gen. 18 3 hee receiued the Angels in the shape and likenes of men: & when Zaccheus thought to entertayne the sonne of man, he receiueth the sonne of God himselfe. Let vs therefore (as the Apostle willeth vs Heb. 13. 2.) be mindfull to entertaine [Page] strangers, for as much as thereby some haue receiued An­gels into their houses vnawares: and why shoulde not wee Lot. Gen. 19. 3 hope to entertaine the like or better ghestes, if we bee giuen to hospitalitie, as those godly fathers were? For as the An­gels came to them in the likenes of men: so Christ himselfe comes to vs in the likenes of a poore man, of a lame man, & of a blind man: and when he commeth, he commeth hun­gry, or thirsty, or naked, or harborlesse, or sicke, or impriso­ned, and happy are they that feede, or cloath, or harbour, or visite him, when he commeth thus afflicted. When Abra­ham entertained the Angels, he was not only busie himself, but his wife and al his housholde were careful to make pro­uision for them, so when Zaccheus receiued Christ into his house his whole family (no doubt) were no lesse willing and carefull to entertaine Christ, then their master was: & there­fore not only to Zaccheus, but euen to his whole house sal­uation is promised, because the whole family reioyced at Christ his comming. Let rich men learne of Zaccheus, to entertaine Christ in his needy members, and let rich mens seruaunts learne of Zaccheus familie, to shewe themselues mercifull like their merciful masters, that they may receiue the reward of mercy and hospitality at the last daie, Come ye blessed, for I was harborlesse, and ye tooke me in. General­ly, Mat. 25 as Zaccheus gladly receiued Christ: so let euery one that is able, bee glad to distribute to the necessitie of the poore Saints: if we haue much, let vs giue plentifully: if wee haue little, let vs giue gladly of that little: if wee bee not able to giue a peny, yet happily we may afford a morsell of breade: but if not that, yet there is none so needie, that cannot giue a cup of colde water, and euen so small a gift shall not lose his iust reward. Matth. 10. 41. Zaccheus receiued Christ in­to his heart, but many amongst vs are readie to driue Christ out, and to receiue Sathan in stead of him: Zaccheus recei­ued Christ into his house, but there are many richmen a­mongst vs, that like Diues, Luke 16. will not affoorde poore Lazarus the crummes that fall from their table: but as the damsell, Actes 12. opened not the doore for ioy when shee [Page] heard Peters voice: so by contrary, these men for very griefe shut their gates when they perceiue a begger there. Finallie, Zaccheus was ioyfull when hee entertained Christ, but ma­ny amongst vs are sorrowfull when they should relieue the poore: like churlish Nabal, 1. Sam. 25. that reuiled Dauid, when he should haue relieued him.

So long as Iob prospered, hee kept a worthie and a wor­shipfull house, hee suffered not the straunger to lye in the streetes, but opened his doore to the Trauailer that went by the way, Iob. 31. 32. but now many gentlemen of the coun­trey are content to suffer the stranger, the fatherlesse and the widdow, not onely to lye, but euen to starue and die in the streetes with hunger and colde, and neuer receiue them to house or harbour, nor affoord them any reliefe or succour. But as the voyce of Abels bloud did crie from the earth to Gen. 4. 10. God for vengeance against his brothers cruelty: so the voice of the poore and their pitteous cries, shal enter into the eares of the Lord, and their guiltles bloud (which is powred forth in euerie place without all compassion) shall pull downe hasty and suddaine vengeance from heauen vpon the heads of these vnmercifull cormorants, vnlesse while this time of mercie lasteth, they shewe mercy to their distressed neigh­bours.

Thus you haue heard how Zaccheus behaued himselfe in entertaining of Christ: nowe you shall see the behauiour of the Pharisies in disdaining at Christ. When all they saw it, they murmured, saying, that hee was gnoe into lodge with a sinfull man. Before, they hated Zaccheus for his vices, be­cause he was couetous: now they enuie him for his vertues, because he was giuen to hospitalitie. For the wicked wil al­waies haue something to finde fault with in the children of God, like the sonnes of Iacob, Gen. 37. that hated their bro­ther Ioseph, because of his dreames: and like Saul that vn­happie king, that enuied Dauid for his happie victories, 1. Sam. 18. 29. Thus the wicked when they cannot charge the godly with any grieuous crime, they begin to grudge at their well doing: and therefore not only Zaccheus is hated [Page] for receiuing of Christ, but Christ is hated also for being his guest. When they could not accuse Christ for sinne, they accuse him for companying with sinners: for they must still be accusing some or other, for one thing or other, like their father the deuill, that both by name, Reuel. 1 2. 10. and by nature, Iob. 16. 7. is a continuall accuser of the brethren. It had beene the duetie of the Pharisies to haue receiued Christ, and made much of him as Zaccheus did: but they are so farre off from entertaining him themselues, that it grieueth them to see Zaccheus giue him entertainment. And surely, such is the peruerse nature of the wicked, that they will neither receiue the grace of GOD when it is offered them, nor willingly suffer any other to imbrace the same: like the wicked Iewes, Acts. 13. 50. that would neither be­leeue the doctrine which Paul preached, nor coulde abide that the Gentiles should bee brought to the faith of Christ? The high priests thought themselues too high, to haue poore humble Christ amongst them: the Scribes and the Pharisies in their owne conceit were too good, too wise, and too holie to receiue him into their company: and not content to se­quester and estraunge themselues from Christ, they disday­ned also that he should be conuersant with Publicans and sinners, as though he were not worthie to bee conuersant a­mongst men.

If it were the office of Christ to conuert sinners, why Math. 9. 13 should the Pharisies be offended at him, if he were some­times conuersant with sinners to worke their conuersion? If Christ were a Phisition to cure the sicknesse of the soule, Mat. 9. 13 that is, to saue the people from their sinnes, why should the Pharisies murmure at him for keeping of companie with Zaccheus, that was sicke in soule? for as it is expedient for the Phisition to visite his patients for their better recouerye, so it was conuenient Christ should visite sinners for their speedier conuersion. But as the Phisition that resorteth to sick persons, is not straight way infected: so the soules Phi­sition that conuerseth with sinners, is not thereby polluted. And therefore, as Christ performed his office though the [Page] Pharisies murmured, so let the ministers of God learne by his example, to performe their dueties, though the wicked be offended. It was the office of Christ to call sinners to re­pentance, yea he came to call Pharisie sinners, aswell as Pub­lican sinners, if the Pharisies woulde haue confessed them­selues to bee sinners, as the Publicans did, but because they Luke. 18 stoode so much vpon their owne righteousnesse, and despi­sed others, therefore Christ denounceth so many woes a­gainst them, and preferreth the penitent Publican that tru­sted Math. 23 in the Lordes mercie, before the proud Pharisie that tru­sted in his owne merites. Though Paule was a Pharisie, and Acts. 23. 6 the sonne of a Pharisie, yet he shameth not to confesse him­selfe one of the chiefe sinners which Christ came to saue. Soe if the Pharisies that murmured at Zaccheus would haue bin saued, they should haue confessed themselues chiefe sinners, as Paul did. They should not haue accused Christ for kee­ping 1. Tim. 1. 15 company with sinners, but they shoulde haue accused themselues for not keeping company with Christ. The iust man (saith Salomon, Prouer. 18.) is the first accuser of himselfe: but the Pharisies are so farre from accusing of themselues, that they begin to accuse Zaccheus and Christ together. Thus the Pharisies of our time, that make religion a cloake to couer their corrupt dealing, haue this propertie to thinke other men to bee hainous sinners, and themselues only to be righteous: in so much, as they will not sticke to speake like that proud people that was wont to saye, Depart from me for I am holier then thou. & like that presumptuous Pharisic. Luk. 18. I thank God I am not as others are, extortio­ners, vsurers, adulterers, drūkards, or such like. I sanctifie the Sabboth, which other mē prophane: I frequēt sermōs, which they neglect: I reuerence the name of God, which they blas­pheme: I pay tith, which others with-hold? and fast often­times, which they do seldom, or neuer. These were the spee­ches of the Pharisies that liued in the time of Christ, whom he Math. 15. 7 Luke. 11. 44 Luke. 11. 1 Actes 2 6 5 Math 23. 25. 27 so often calleth hypocrites: and these are the speeches of the hypocrites of our age, that seeme to liue after the straightest sect of our religion, Acts. 26. They wash the outside of the [Page] cup, and of the platter: that is, they iustifie themselues, and seeme maruailous holy in the sight of mē, which can discern by the outward appearance onely: but vnto God that seeth and searcheth the secrets of the harts & reines, they appeare like painted tombes ful of dead mens bones, and al filthines: that is, they haue their inward parts full of rauening, and all kind of wickednes. Wherefore, as Christ said to his Disciples Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies, you cannot enter into the kingdome of Mat. 5. 20 heauen: so I say vnto you, that except your righteousnes ex­ceed the righteousnesse of these pharisaicall hypocrites, ye cānot be saued. These holy Pharisies did vse to cal the Pub­licās, not vsurers, nor extortioners, as they themselues were: but by the general name of sinners, as though they thēselues were free from sinne. Thus the papists at this day doe vse to call the most sincere professors of the gospel, not Lutherans, Caluinists, Zuinglians, or protestants, as they were wont to call them: but now they tearme vs heretickes, a name more odious then any other, whereas in the meane season, they themselues are of all others the greatest heretickes. So the A­theists of our time, when they cannot accuse the godly that are amongst vs of vsury, or briberie, or extortion, or drunken­nesse, or any such notorious sinne, they call them hypocrites, which is the summe of all: when as in very truth, they them­selues doe best deserue that name: but it makes no matter what they call vs, neither are we to be mooued at their de­spiteful speeches: for as the bitter taunts of these murmuring Pharisies could not hinder Zaccheus in his conuersion, so the slanders of these godlesse men must not discourage the ser­uants of God from their good profession. The Pharisies did Zaccheus great wrong for calling him sinner, when he had repented of his sinne: and the Atheists at this day do great­ly wrong the true professors, in calling them hypocrites, which haue truely repented of their former sinnes, and ende­uour by all good meanes to lead a godly life. Therefore as Zaccheus preferred his soules health before al their murmu­ring: so it behooueth vs to looke to our soules saluation, not­withstanding [Page] all the reproches and slaunders that are deui­sed against vs. And as the Pharisies might call Zaccheus sin­ner, but coulde not hinder his conuersion: so the malitious worldlings may take away our goods, our good names, yea and our liues also, but cannot depriue vs of our saluation. Wherefore as our Sauiour said to his Apostles, Feare not thē that can kill the bodie, and then can do no more: so I say vnto Math. 10 you. Feare not the frownes of the wicked, for they are 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 Rom 10. 10. 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 Acts. 5 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 Luke. 6. 45. 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, [Page] laying vp a good foundatiō against the time to come Now hath Zaccheus found that pretious pearle, and for ioy 1. Tim. 6. Math. 13. 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) Luke. 18 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 Luke. 21. 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 1. Cor. 13 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 Gal. 5. 6 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 Leuit. 10 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 Deut. 23 to apply the gain of our ill gottē goods to the seruice of God.

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 Pro. 19. 17 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 Psalm. 133 [Page] certainely the oile of mercie and charitie which wee powre into the woundes of our distressed brethren, shall descende Luke. 10 1. King. 17. 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, as you see: for he giueth away halfe his goods, but he giues it not to the rich, that might giue to him againe, but he giues it to the poore that cannot require quite him: to teach vs vpon whom wee should bestow our almes. As God that is rich in mercy, giueth all thinges vnto vs that cannot requite him: so the rich men of this worlde (if they haue any sparke of mercie in them) should giue vnto the poore that cannot requite them. But amongst vs in euery place almost, it is far otherwise: for if any thing be to be giuen, not they that are poorest and stand in greatest neede, but they that can make best friendes are best preferred. Thus Diues is still inriched, and Lazarus is still reiected. If wee send to a great man, we Luke. 16. send an oxe for a present: but if wee sende to a poore man, Matth. 12. we send a crust for an almes. Therefore, as Christ said to the Iewes, that the Niniuites should rise in iudgement against them, because they repented at Ionas preaching: so it may be said vnto vs, that Zaccheus shal rise in iudgement against vs and condemne vs; for hee shewed great mercie vpon the poore, but we are void of al compassion.

Thus you haue hearde the first part of Zaccheus confes­sion, wherein you see his liberality to the poore. Now you shal heare the second part of his confession, wherein he pro­miseth restitution of his vniust gotten goods. Before, Zac­cheus gaue to the poore the half of that which was his own: now he restoreth that which is none of his, to the right ow­ners. And because he had detained their goods so long, to their great losse and hinderance, therefore he doth not only restore the principall, which he had taken from them, but he alloweth them their costes and dāmages they had sustai­ned. As Ioram King of Israell caused to bee restored to the 2. King. [...] Shunamite her house and lande, and all the fruites and pro­fits [Page] of the same, which were wrongfully kept from her seuen yeers together: so Zaccheus the customer restoreth to those that hee had oppressed, their goods which hee had gotten from them by fradulent dealing, with all the fruites and profits that might come thereof during the time of his vn­iust profession. So liberall was Zaccheus to the poore, that he gaue them halfe his goods: and so little got Zaccheus by his vsury and oppression, that for euery penie hee restored foure. If the Vsurers and extortioners of our time woulde re­store foure-folde for that they haue wrongfully gotten, I feare mee they would haue but a small halfe to giue to the poore, & but a little left to helpe themselues. There was no law to compel Zacheus to make such restitution, except he wil confesse himselfe to be a theefe, because he was an Vsu­rer, and then the law of God requireth such restitution. And surely Zaccheus seemeth after a sort to confesse his theft, be­cause he promiseth foure-fold restitutiō. If a man had stolne Exod. 22. 1 2. Sam. 12. a sheepe, the law of God requireth that hee should restore foure sheepe for one: and the auncient Romanes had this law, that Vsurers should forfeit foure times so much as they tooke for vsury. If the same lawe were nowe to vse against our theeuish Vsurers, as it was sometime among them, wee should not haue such complayning of the poore both in pri­sons and streetes. But if these great theeues (I meane our biting Vsurers) that rob and spoyle without ceasing when they haue no neede, might finde no more fauour, than those pettie theeues which rob and steale sometime, when they are driuen thereto by extreame necessitie, then surelie the Common-wealth would soone bee disburdened of that pe­stilent brood of Caterpillers wherewith it is pestered. I wish them betimes to looke to their owne estate, and with Zac­cheus to forsake their damnable trade. If they haue liued he­therto by the gaine of vsury, let them now lament their sin, and call to God for mercy and forgiuenes, let them make restitution of that they haue wrongfully taken, and grieue that they haue so long detained y ^t which is none of theirs. [Page] For as no sinne is pardoned without repentance to God, so vsurie is not pardoned without repentance to God: and as the sinne of theft is not remoued, before restittution be made to men (if the partie be able,) so the sinne of vsurie (which is a secret theft) is not remitted, before restitution bee made to those that are oppressed and spoyled by this secret theft. Thus you haue seene how Zaccheus that was once a hoor­der of his goods, as our rich men are, is now a liberall dispo­ser of his goods, as I wish they were. Hee that lately was a Camell laden with riches, and therefore vnapt to go thorow a needles eye, hath now like the Camell cast off his rich la­ding, Matth. 19. and therefore may enter in at the narrow gate. Some rich men would rather haue lost their liues, than forgone Mat. 7 their goods, and for halfe that losse would haue prooued ve­rie pensiue: but this was the ioyfullest newes that euer came to Zaccheus house, sweeter to him than all his golde and sil­uer: that where as before, he was in the state of damnation, now saluation is promised to him and his house: and where­as before, he was the seruaunt of Sathan, now he is become the childe of Abraham: Now Zaccheus house is become Gods house, and Zaccheus himselfe is the sonne of Abra­ham, and therefore no cause why Christ should not refort to Zaccheus house. As Christ sayd to the penitent theefe, This day shalt thou be with me in paradise: so hee saith here Luke. 13 to the penitent Publican, This day saluation is come unto thy house, and this day thou art become the childe of Abraham. Christ loueth not to bee long in any mans debt: for as hee saith to Zaccheus, To day I must abyde at thy house: so hee saith to the same Zaccheus. To day, and henceforth for e­uer, thou and thy house must abide with me in heauen. Here is a happie change: in stead of a little worldly treasure, sub-iect to losse by the eues, and to spoyle by rust and moths, to haue all store of heauenlie treasure, which neither theeues can steale, nor cancker can corrupt: instead of an earthlie house, subiect to fire and falling, to haue a house giuen of Math. [...] God, not made with hands, but eternall in heauen, 2. Cor. 5. [Page] vers. 1. Who would not rather chuse with Zaccheus to giue halfe his goods to the poore, that he may be an heire of sal­uation, and the sonne of Abraham to rest in his fathers bo­some, than with Diues to keepe all from the poore, and to be tormented in those eternall flames? That rich glutton that denied the crummes from his table, chalenged Abraham for his father, but hee was refused, because hee had not the Luke. 16 faith nor workes of Abraham: but Zaccheus, though by na­ture Iohn. 8. 39 he were not the child of Abraham, yet by grace hee is become the child of Abraham, because hee walked in the steps of that faithfull Father. Abraham beleeued before hee Rom. 4. 12 was circumcised, so Zaccheus belieued before he was cir­cumcised. As Abraham left his countrey 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 sonne of God: and as Abraham desirêd to see the day of Christ, and Iohn. 8 56 saw it and reioyced; so Zaccheus desired to see Christ, and he sawe him and reioyced. Now is Zaccheus a Gentile be­come the child of Abraham, and not only he, but his whole house also is become the house of Abraham; for when Zac­cheus is conuerted, his whole house is conuerted. As the ma­ster is, such are the seruauntes, if he bee godly and religious, they prooue godly and religious, if he bee an Atheist, they prooue Atheists likewise. Therefore keepe no companie Psalm. 18 with the wicked, for it is most pernitious: but associate thy selfe with those that feare the Lorde, that thou also mayest learne to feare the Lord: who for his mercie graunt that we may with Zaccheus be desirous to see Christ, ioyfull to re­ceiue Christ, liberall to releeue the members of Christ, and readie to make a mends when we haue wronged anie of our brethren, that so with Zaccheus we may be heites of salua­tion, and the true sonnes of Abraham, to raigne with Christ in heauen for euer, by the meanes and merites of him, that dyed and rose againe for vs. To whom with the Father and the holy Ghost be all glory.

Amen.