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The Text. Luk. Cap. 19. Vers. 6, 7, 8, 9. 6 Then he came downe hastely, and receiued him ioyfully.
The Text. Luk. Cap. 19. Vers. 6, 7, 8, 9. 6 Then he Come down hastily, and received him joyfully.
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7 And when all they saw it, they murmured, saying, that he was gone in to lodge with a sinfull man.
7 And when all they saw it, they murmured, saying, that he was gone in to lodge with a sinful man.
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8 And Zaccheus stood foorth, and said vnto the Lord, Behold, Lord, the halfe of my goods I giue to the poore:
8 And Zacchaeus stood forth, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor:
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and if I haue taken from anie man by forged cauillation, I restore him foure fold.
and if I have taken from any man by forged cavillation, I restore him foure fold.
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9 Then Iesus said to him, This day is saluation come vnto this house, forasmuch as hee is also become the sonne of Abraham.
9 Then Iesus said to him, This day is salvation come unto this house, forasmuch as he is also become the son of Abraham.
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YOV heard the last Sabaoth, how Zaccheus the Publicane was called to be a Christian: Now you shall heare the frute of his conuersion.
YOU herd the last Sabaoth, how Zacchaeus the Publican was called to be a Christian: Now you shall hear the fruit of his conversion.
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No sooner had Christ called him from the tree, but that he came downe hastely, and receyued him ioyfully.
No sooner had christ called him from the tree, but that he Come down hastily, and received him joyfully.
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This was the fruite which it had in the hart of Zaccheus, namely obedience to the voyce of Christ:
This was the fruit which it had in the heart of Zacchaeus, namely Obedience to the voice of christ:
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a fruite more precious & acceptable vnto God, than the most pleasant fruites which Eden yeelded,
a fruit more precious & acceptable unto God, than the most pleasant fruits which Eden yielded,
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and a sacrifice more sweete and acceptable vnto him, than all the sacrifices which the Lawe required.
and a sacrifice more sweet and acceptable unto him, than all the Sacrifices which the Law required.
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This is the sacrifice where with the Lord is pleased, euen when his voyce is obeyed, 1. Sam. 15. 22. The voice of the Lord is a glorious voyce,
This is the sacrifice where with the Lord is pleased, even when his voice is obeyed, 1. Sam. 15. 22. The voice of the Lord is a glorious voice,
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and mightie in operation, deuiding the flames of fire, and shaking the Cedar trees.
and mighty in operation, dividing the flames of fire, and shaking the Cedar trees.
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So the voyce of Christ is a glorious voyce, his word is mightie in operation, deuiding the soule and the spirite,
So the voice of christ is a glorious voice, his word is mighty in operation, dividing the soul and the Spirit,
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& shaking Zaccheus from the wilde fig-tree, whereinto he had climbed.
& shaking Zacchaeus from the wild Fig tree, whereinto he had climbed.
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The same God to whose commaund, the windes, the sea, the diuells and death it selfe obey, here commandeth Zaccheus to come downe at once,
The same God to whose command, the winds, the sea, the Devils and death it self obey, Here commands Zacchaeus to come down At once,
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and he commeth downe hastely to receiue him to house, and he receiueth him ioyfully.
and he comes down hastily to receive him to house, and he receiveth him joyfully.
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As Zaccheus could not come at Christ till he was called, so no man can come to Christ except the Father draw him:
As Zacchaeus could not come At christ till he was called, so no man can come to christ except the Father draw him:
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and as Zaccheus could not choose but come;
and as Zacchaeus could not choose but come;
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when hee was called by the voyce of Christ, so when anie man is called effectually by the preaching of the Gospell, he cannot choose but come to Christ;
when he was called by the voice of christ, so when any man is called effectually by the preaching of the Gospel, he cannot choose but come to christ;
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for where there is an effectuall calling, there is grace giuen also to obey the same, Rom. 8. 30. The Lord is faine sometime to call vs often,
for where there is an effectual calling, there is grace given also to obey the same, Rom. 8. 30. The Lord is feign sometime to call us often,
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because we knowe not the voyce of him that calleth vs, as hee called Samuel three times; before hee aunswered:
Because we know not the voice of him that calls us, as he called Samuel three times; before he answered:
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because at that time Samuel knew not the Lord, 1. Sam. 3. 7. But as soone as hee vnderstoode that it was the Lord that spake vnto him, he replyed presently, Speak on Lord, for thy seruant heareth:
Because At that time Samuel knew not the Lord, 1. Sam. 3. 7. But as soon as he understood that it was the Lord that spoke unto him, he replied presently, Speak on Lord, for thy servant hears:
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So when the Lord calleth anie man effectually by the preaching of his Worde, all the partes and powers of his bodie doo yeelde their obedience, the eare listneth, the toung confesseth, the hart beleeueth, the head deuiseth, the hand performeth, the foote runneth, the eye directeth,
So when the Lord calls any man effectually by the preaching of his Word, all the parts and Powers of his body do yield their Obedience, the ear listeneth, the tongue Confesses, the heart Believeth, the head devises, the hand Performeth, the foot Runneth, the eye directeth,
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and all concurre To doo thy will, O God, Psalm. 40. Such and so effectuall is the voyce of Christ in the harts of his chosen, that it maketh Saule of a bloodie perfecuter to become Paule a painfull preacher:
and all concur To do thy will, Oh God, Psalm. 40. Such and so effectual is the voice of christ in the hearts of his chosen, that it makes Saule of a bloody perfecuter to become Paul a painful preacher:
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it causeth Peter of a silly fisher-man, to become a catcher of men: and Zaccheus heere of a vile publican, to become a zealous christian.
it Causes Peter of a silly fisherman, to become a catcher of men: and Zacchaeus Here of a vile publican, to become a zealous christian.
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And such also is the nature of the word preached, wheresoeuer it pleaseth the Lord to giue successe and encrease thereto, that it is able to transforme the mindes of men, to beget faith in the harts of infidels,
And such also is the nature of the word preached, wheresoever it Pleases the Lord to give success and increase thereto, that it is able to transform the minds of men, to beget faith in the hearts of Infidels,
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and (in a word) to saue such as are ordained to eternall life, Acts. 13. This is the power of the word of God,
and (in a word) to save such as Are ordained to Eternal life, Acts. 13. This is the power of the word of God,
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euen to cause a consenting to the truth thereof:
even to cause a consenting to the truth thereof:
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and this is the propertie of the children of God, to yeeld all obedience to the word of God.
and this is the property of the children of God, to yield all Obedience to the word of God.
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Assoone as Christ calleth Zaccheus, he comes downe presently, like the Light in the creation, that was made as soone as God said, Let there be light. Here therefore of Zaccheus that obeied the voyce of Christ, let vs learne obedience to the voyce of Christ:
As soon as christ calls Zacchaeus, he comes down presently, like the Light in the creation, that was made as soon as God said, Let there be Light. Here Therefore of Zacchaeus that obeyed the voice of christ, let us Learn Obedience to the voice of christ:
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for as Christ biddeth Zaccheus to come downe, because hee was too high:
for as christ bids Zacchaeus to come down, Because he was too high:
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so hee saith to euerie one of vs, Come downe, because we are too high minded.
so he Says to every one of us, Come down, Because we Are too high minded.
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But with vs the voyce of Christ is not so effectuall, as it was with Zaccheus: for he was content to come downe at the first bidding,
But with us the voice of christ is not so effectual, as it was with Zacchaeus: for he was content to come down At the First bidding,
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but we must bee often bidden to beware of pride and ambition, and yet wee will still be climbing.
but we must be often bidden to beware of pride and ambition, and yet we will still be climbing.
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There are few so high that are content with their calling, but as Haman was alwaies aspiring till he came to the gallowes,
There Are few so high that Are content with their calling, but as Haman was always aspiring till he Come to the gallows,
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so manie amongest vs are alwaies climbing, till they catch a fall. Againe, as Christ said to Zaccheus, To day I must abide at thy house:
so many amongst us Are always climbing, till they catch a fallen. Again, as christ said to Zacchaeus, To day I must abide At thy house:
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so Christ saith to vs, To daye my poore afflicted members should receiue some succour at your hands.
so christ Says to us, To day my poor afflicted members should receive Some succour At your hands.
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But as the Priest & the Leuite Luc. 10. passed by the wounded man leauing him halfe dead:
But as the Priest & the Levite Luke 10. passed by the wounded man leaving him half dead:
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so we (for the most part) passe by our needie brethren, leauing them vnreleeued.
so we (for the most part) pass by our needy brothers, leaving them unrelieved.
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Thus are we euerie way disobedient to the voice of Christ.
Thus Are we every Way disobedient to the voice of christ.
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He teacheth vs to be humble as he himselfe is, Matt. 11. 29. and wee wax proud and insolent as Sathan is.
He Teaches us to be humble as he himself is, Matt. 11. 29. and we wax proud and insolent as Sathan is.
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Hee willeth vs to bee mercifull, as our heauenly father is, Luc. 6. 36. and we are cruel and vnmercifull, as the rich glutton was, Luc. 16. This is the cause why the earth deceiueth & rendreth not her fruite, Esa. 24. 5. This is the cause why the sword deuoureth abroad & 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,
He wills us to be merciful, as our heavenly father is, Luke 6. 36. and we Are cruel and unmerciful, as the rich glutton was, Luke 16. This is the cause why the earth deceiveth & rendereth not her fruit, Isaiah 24. 5. This is the cause why the sword devoureth abroad & the pestilence Destroyeth At home, Deuteronomy 28. 15. Levites 26. 24, 25. and in a word, this is the cause of all the mischiefs and calamities that Are threatened,
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euen because we are obstinate and rebellious against the Lord, wee are vnduetifull and disobedient to the voyce of Christ, that calleth vs so louingly to come vnto him, Mat. 11. 28. Zaccheus was called but once, & he commeth quickly:
even Because we Are obstinate and rebellious against the Lord, we Are undutiful and disobedient to the voice of christ, that calls us so lovingly to come unto him, Mathew 11. 28. Zacchaeus was called but once, & he comes quickly:
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but we are called oftentimes and almost euerie day, and that by the voice of Christ himselfe:
but we Are called oftentimes and almost every day, and that by the voice of christ himself:
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for hee that heareth you (saith Christ, Luc. 10. 16.) heareth mee: and yet we cannot finde the way to Christ.
for he that hears you (Says christ, Luke 10. 16.) hears me: and yet we cannot find the Way to christ.
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The word of GOD which is the lanterne vnto our feete, and the light vnto our paths, Psal. 119. hath been plainly and plentifully preached amongst vs these manie yeres;
The word of GOD which is the lantern unto our feet, and the Light unto our paths, Psalm 119. hath been plainly and plentifully preached among us these many Years;
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and yet manie amongst vs haue not yet learned to come to Christ.
and yet many among us have not yet learned to come to christ.
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Zaccheus comes quickly when Christ calleth him, let vs therefore learne of Zaccheus to come quickly when Christ calleth vs. We must be quicke in the Lords busines,Zacchaeus comes quickly when christ calls him, let us Therefore Learn of Zacchaeus to come quickly when christ calls us We must be quick in the lords business,
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for God cannot abide loyterers standing all the day idle, Mat. 20. & as he loueth a cheerefull giuer, 2. Cor. 9. 7. so he liketh a cheerfull follower.
for God cannot abide loiterers standing all the day idle, Mathew 20. & as he loves a cheerful giver, 2. Cor. 9. 7. so he liketh a cheerful follower.
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It followeth therefore that Zaccheus receiued him cheerefully. Still Zaccheus is a Receiuer: before he was a receiuer of custome, now he is a receiuer of Christ. Zaccheus receiued Christ two waies:
It follows Therefore that Zacchaeus received him cheerfully. Still Zacchaeus is a Receiver: before he was a receiver of custom, now he is a receiver of christ. Zacchaeus received christ two ways:
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first, into his hart when he desired to see him, & then into his house when gaue him hospitalitie.
First, into his heart when he desired to see him, & then into his house when gave him hospitality.
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Manie receiued Christ to house, but not into their hearts, and therefore receiued him grudgingly: but Zaccheus receiued Christ first into his hart;
Many received christ to house, but not into their hearts, and Therefore received him grudgingly: but Zacchaeus received christ First into his heart;
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and then into his house, and therefore receiued him ioyfully.
and then into his house, and Therefore received him joyfully.
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Of Zaccheus his ioyfulnes, we must learne to be ioyfull when we do anie thing for the cause of Christ:
Of Zacchaeus his ioyfulnes, we must Learn to be joyful when we do any thing for the cause of christ:
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wee must bee glad to harbour Christ in his members, as Zaccheus was ioyfull to harbor Christ himselfe.
we must be glad to harbour christ in his members, as Zacchaeus was joyful to harbour christ himself.
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As before in comming downe from the tree, Zaccheus shewed his obedience:
As before in coming down from the tree, Zacchaeus showed his Obedience:
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so heere in receyuing Christ into his house, hee sheweth the loue that he bare vnto him.
so Here in receiving christ into his house, he shows the love that he bore unto him.
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If Zaccheus had not loued Christ, he might haue sent him to some common Inne:
If Zacchaeus had not loved christ, he might have sent him to Some Common Inn:
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but Zaccheus is content to receiue Christ into his owne house, yea, he reioyceth to haue gotten so good aguest,
but Zacchaeus is content to receive christ into his own house, yea, he rejoices to have got so good aguest,
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like Abraham that vsed to sit at the doore of his Tent, and reioyced to enterteine strangers that went by the waye:
like Abraham that used to fit At the door of his Tent, and rejoiced to entertain Strangers that went by the Way:
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and therefore though Zaccheus were a Gentyle borne, yet heerein he sheweth himselfe the childe of Abraham, because hee dooth the workes of Abraham, Iohn the eighth chapter the nine and thirtieth verse.
and Therefore though Zacchaeus were a Gentle born, yet herein he shows himself the child of Abraham, Because he doth the works of Abraham, John the eighth chapter the nine and thirtieth verse.
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So did Abraham, and so must wee doo, if wee wyll shewe our selues to be the children of Abraham.
So did Abraham, and so must we do, if we will show our selves to be the children of Abraham.
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When Abraham thought onelie to haue enterteined men, hee receyued Angells in the shape and likenesse of men:
When Abraham Thought only to have entertained men, he received Angels in the shape and likeness of men:
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and when Zaccheus thought to enterteine the sonne of man, he receiueth the sonne of God himselfe.
and when Zacchaeus Thought to entertain the son of man, he receiveth the son of God himself.
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Let vs therefore (as the Apostle willeth vs Heb. 13. 2.) bee mindfull to enterteine strangers,
Let us Therefore (as the Apostle wills us Hebrew 13. 2.) be mindful to entertain Strangers,
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forasmuch as thereby some haue receiued Angells into theyr houses vnawares:
forasmuch as thereby Some have received Angels into their houses unawares:
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and why should not wee hope to entertein the like or better guests, if we be giuen to hospitalitie,
and why should not we hope to entertain the like or better guests, if we be given to hospitality,
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as those godly fathers were? For as the Angels came to them in the likenes of men,
as those godly Father's were? For as the Angels Come to them in the likeness of men,
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so Christ himselfe comes to vs in the likenes of a poore man, of a lame man, and of a blinde man:
so christ himself comes to us in the likeness of a poor man, of a lame man, and of a blind man:
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and when hee commeth, he commeth hungrie, or thirstie, or naked, or harborlesse, or sicke, or imprisoned, and happie are they that feede, or cloathe, or harbor, or visite him, when hee commeth thus afflicted.
and when he comes, he comes hungry, or thirsty, or naked, or harbourless, or sick, or imprisoned, and happy Are they that feed, or cloth, or harbour, or visit him, when he comes thus afflicted.
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When Abraham enterteined the Angells, he was not onely busie himself, but his wife and all his household were carefull to make prouision for them:
When Abraham entertained the Angels, he was not only busy himself, but his wife and all his household were careful to make provision for them:
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so when Zaccheus receiued Christ into his house, his whole familie (no doubt) were no lesse willing & carefull to enterteine Christ, than their Maister was:
so when Zacchaeus received christ into his house, his Whole family (no doubt) were no less willing & careful to entertain christ, than their Master was:
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and therefore not onely to Zaccheus, but euen to his whole house Saluation is promised, because the whole familie reioyced at Christ his comming.
and Therefore not only to Zacchaeus, but even to his Whole house Salvation is promised, Because the Whole family rejoiced At christ his coming.
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Let rich men learne of Zaccheus, to enterteine Christ in his needie members, and let rich mens seruants learne of Zaccheus familie, to shewe themselues merciful like their merciful masters, that they maye receiue the reward of mercie and hospitalitie at the last day, Come yee blessed, for I was harborlesse, and yee tooke me in.
Let rich men Learn of Zacchaeus, to entertain christ in his needy members, and let rich men's Servants Learn of Zacchaeus family, to show themselves merciful like their merciful Masters, that they may receive the reward of mercy and hospitality At the last day, Come ye blessed, for I was harbourless, and ye took me in.
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Generally, as Zaccheus gladly receyued Christ:
Generally, as Zacchaeus gladly received christ:
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so let euerie one that is able, be glad to distribute to the necessitie of the poore Saints:
so let every one that is able, be glad to distribute to the necessity of the poor Saints:
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if we haue much, let vs giue plentifully: if wee haue little, let vs giue gladly of that little:
if we have much, let us give plentifully: if we have little, let us give gladly of that little:
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if we be not able to giue a pennie, yet haply we may affoord a morsell of bread:
if we be not able to give a penny, yet haply we may afford a morsel of bred:
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but if not that, yet ther is none so needie, that cannot giue a cup of colde water,
but if not that, yet there is none so needy, that cannot give a cup of cold water,
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and euen so small a gift shall not lose his iust reward, Matth. 10. 41. Zaccheus receiued Christ into his heart,
and even so small a gift shall not loose his just reward, Matthew 10. 41. Zacchaeus received christ into his heart,
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but manie amongst vs are readie to driue Christ out, & to receiue sathan in stead of him:
but many among us Are ready to driven christ out, & to receive sathan in stead of him:
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Zaccheus receiued Christ into his house, but there are manie rich men amongst vs, that like Diues Luc. 16. will not affoord poore Lazarus the crummes that fall from their table: Zacchaeus received christ into his house, but there Are many rich men among us, that like Diues Luke 16. will not afford poor Lazarus the crumbs that fallen from their table:
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but as the damsell Act. 12. opened not the doore for ioy when she heard Peters voyce:
but as the damsel Act. 12. opened not the door for joy when she herd Peter's voice:
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so by contrarie, these men for verie griefe shut their gates, when they perceiue a begger there.
so by contrary, these men for very grief shut their gates, when they perceive a beggar there.
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Finally, Zaccheus was ioyfull when hee enterteined Christ, but manie amongst vs are sorrowfull when they should releeue the poore:
Finally, Zacchaeus was joyful when he entertained christ, but many among us Are sorrowful when they should relieve the poor:
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like churlish Nabal, 1. Sam. 25. that reuiled Dauid, when hee should haue releeued him.
like churlish Nabal, 1. Sam. 25. that reviled David, when he should have relieved him.
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So long as Iob prospered, he kept a worthie and a worshipfull house, he suffred not the stranger to lie in the streetes,
So long as Job prospered, he kept a worthy and a worshipful house, he suffered not the stranger to lie in the streets,
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but opened his doore to the trauailer that went by the way, Job. 31. 32. but now manie Gentlemen of the countrey, are content to suffer the stranger, the fatherles and the widdow, not onely to lye,
but opened his door to the traveler that went by the Way, Job. 31. 32. but now many Gentlemen of the country, Are content to suffer the stranger, the fatherless and the widow, not only to lie,
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but euen to starue and die in the streetes with hunger and colde, & neuer receiue them to house or harbour,
but even to starve and die in the streets with hunger and cold, & never receive them to house or harbour,
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nor affoord them anie releefe or succour.
nor afford them any relief or succour.
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But as the voyce of Abels blood did crie from the earth to God, for vengeaunce against hys brothers crueltie:
But as the voice of Abel's blood did cry from the earth to God, for vengeance against his Brother's cruelty:
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so the voyce of the poore and their piteous cries, shall enter into the eares of the Lord,
so the voice of the poor and their piteous cries, shall enter into the ears of the Lord,
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and their guiltles blood (which is powred foorth in euerie place without all compassion) shall pull downe hastie and sodaine vengeance from heauen vppon the heads of these vnmercifull cormorants, vnles while this time of mercy lasteth, they shewe mercie to their distressed neighbors.
and their guiltless blood (which is poured forth in every place without all compassion) shall pull down hasty and sudden vengeance from heaven upon the Heads of these unmerciful cormorants, unless while this time of mercy lasteth, they show mercy to their distressed neighbours.
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Thus you haue heard how Zaccheus behaued himselfe in enterteining of Christ: now you shall see the behauiour of the Pharesies in disdaining at Christ.
Thus you have herd how Zacchaeus behaved himself in entertaining of christ: now you shall see the behaviour of the Pharisees in disdaining At christ.
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When all they saw it, they murmured, saying, that hee was gone in to lodge with a sinfull man. When all they saw it, they murmured, saying, that he was gone in to lodge with a sinful man.
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Before they hated Zaccheus for his vyces, because he was couetous: now they enuie him for his vertues, because he was giuen to hospitality.
Before they hated Zacchaeus for his vices, Because he was covetous: now they envy him for his Virtues, Because he was given to hospitality.
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For the wicked wil alwaies haue somthing to finde fault with in the children of God,
For the wicked will always have something to find fault with in the children of God,
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like the sonnes of Iacob, Gen. 37. that hated their brother Joseph, because of hys dreames:
like the Sons of Iacob, Gen. 37. that hated their brother Joseph, Because of his dreams:
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and like Saul that vnhappy King, that enuied Dauid for his happy victoryes, 1. Sam. 18. 29. Thus the wicked when they cannot charge the godly with any greeuous crime, they begin to grudge at their weldoing:
and like Saul that unhappy King, that envied David for his happy victories, 1. Sam. 18. 29. Thus the wicked when they cannot charge the godly with any grievous crime, they begin to grudge At their welldoing:
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and therefore not onely Zaccheus is hated for receiuing Christ, but Christ is hated also for being his guest.
and Therefore not only Zacchaeus is hated for receiving christ, but christ is hated also for being his guest.
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When they could not accuse Christ for sinne, they accuse him for companying with sinners:
When they could not accuse christ for sin, they accuse him for companying with Sinners:
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for they must still bee accusing some or other, for one thing or other, like their father the diuell, that both by name, Reuel. chapt. 12. verse 10. and by nature, Job. 1. 6. 7. is a continuall accuser of the brethren.
for they must still be accusing Some or other, for one thing or other, like their father the Devil, that both by name, Revel. Chapter. 12. verse 10. and by nature, Job. 1. 6. 7. is a continual accuser of the brothers.
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It had been the duetie of the Pharesies to haue receiued Christ, & made much of him as Zaccheus did:
It had been the duty of the Pharisees to have received christ, & made much of him as Zacchaeus did:
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but they are so farre off from enterteining him themselues, that it greeueth them to see Zaccheus giue him enterteinement.
but they Are so Far off from entertaining him themselves, that it Grieveth them to see Zacchaeus give him enterteinement.
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And surely, such is the peruerse nature of the wicked, that they will neither receiue the grace of God when it is offered them,
And surely, such is the perverse nature of the wicked, that they will neither receive the grace of God when it is offered them,
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nor willingly suffer anie other to embrace the same:
nor willingly suffer any other to embrace the same:
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like the wicked Iewes, Actes. 13. 50. that woulde neither beleeue the doctrine which Paul preached,
like the wicked Iewes, Acts. 13. 50. that would neither believe the Doctrine which Paul preached,
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nor could abide that the Gentiles should be brought to the faith of Christ. The high Priests thought them selues too high, to haue poore humble Christ amongst them:
nor could abide that the Gentiles should be brought to the faith of christ. The high Priests Thought them selves too high, to have poor humble christ among them:
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the Scribes and the Pharesies in their owne conceipt, were too good, too wise, and too holie to receyue him into their companie:
the Scribes and the Pharisees in their own conceit, were too good, too wise, and too holy to receive him into their company:
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and not content to sequester and estrange themselues from Christ, they disdained also that hee should be conuersant with Publicans and sinners,
and not content to sequester and estrange themselves from christ, they disdained also that he should be conversant with Publicans and Sinners,
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as though he were not worthie to be conuersant amongst men.
as though he were not worthy to be conversant among men.
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If it were the office of Christ to conuert sinners, why should the Pharesies bee offended at him,
If it were the office of christ to convert Sinners, why should the Pharisees be offended At him,
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if he were sometime conuersant with sinners to work their conuersion? If Christ were a Phisition to cure the sickenes of the soule, that is, to saue the people from their sinnes,
if he were sometime conversant with Sinners to work their conversion? If christ were a physician to cure the sickness of the soul, that is, to save the people from their Sins,
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why should the Pharesies murmur at him for keeping company with Zaccheus, that was sicke in soule:
why should the Pharisees murmur At him for keeping company with Zacchaeus, that was sick in soul:
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for as it is expedient for the Phisition to visite hys patients for their better recouerie,
for as it is expedient for the physician to visit his patients for their better recovery,
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so it was conuenient Christ should visite sinners for their speedier conuersion. But as the Phisition that resorteth to sicke persons, is not straightway infected:
so it was convenient christ should visit Sinners for their speedier conversion. But as the physician that resorteth to sick Persons, is not straightway infected:
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so the soules Phisition that conuerseth with sinners, is not therby polluted.
so the Souls physician that Converseth with Sinners, is not thereby polluted.
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And therefore, as Christ perfourmed his office, though the Pharesies murmured, so let the ministers of GOD learne by his example, to performe theyr dueties, though the wicked be offended.
And Therefore, as christ performed his office, though the Pharisees murmured, so let the Ministers of GOD Learn by his Exampl, to perform their duties, though the wicked be offended.
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It was the office of Christ to call sinners to repentance, yea he came to call Pharesie sinners aswell as Publican sinners,
It was the office of christ to call Sinners to Repentance, yea he Come to call Pharisee Sinners aswell as Publican Sinners,
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if the Pharesies would haue confessed themselues to be sinners, as the Publicanes did:
if the Pharisees would have confessed themselves to be Sinners, as the Publicans did:
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but because they stood so much vpon their owne righteousnesse, and despised others, therefore Christ denounceth so manie woes against them,
but Because they stood so much upon their own righteousness, and despised Others, Therefore christ Denounceth so many woes against them,
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and preferreth the penitent Publican that trusted in the Lords ▪ mercie ▪ before the proud Pharesie that trusted in his owne merites.
and preferreth the penitent Publican that trusted in the lords ▪ mercy ▪ before the proud Pharisee that trusted in his own merits.
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Though Paul was a Pharesie, and the sonne of a Pharesie, yet he shameth not to confesse himselfe one of the chiefe sinners which Christ came to saue.
Though Paul was a Pharisee, and the son of a Pharisee, yet he shameth not to confess himself one of the chief Sinners which christ Come to save.
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So if the Pharesies that murmured at Zaccheus would haue been saued, they shuld haue confessed themselues chiefe sinners, as Paul did.
So if the Pharisees that murmured At Zacchaeus would have been saved, they should have confessed themselves chief Sinners, as Paul did.
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They should not haue accused Christ for keeping company with sinners, but they shuld haue accused themselues for not keeping companie with Christ.
They should not have accused christ for keeping company with Sinners, but they should have accused themselves for not keeping company with christ.
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The iust man (saith Salomon, Pro. 18.) is the first accuser of himselfe:
The just man (Says Solomon, Pro 18.) is the First accuser of himself:
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but the Pharesies are so far from accusing of themselues, that they begin to accuse Zaccheus and Christ together.
but the Pharisees Are so Far from accusing of themselves, that they begin to accuse Zacchaeus and christ together.
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Thus the Pharesies of our time, that make religion a cloake to couer their corrupt dealing, haue thys propertie to thinke other men to be hainous sinners,
Thus the Pharisees of our time, that make Religion a cloak to cover their corrupt dealing, have this property to think other men to be heinous Sinners,
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and themselues onely to be righteous:
and themselves only to be righteous:
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insomuch, as they wil not stick to speake like that proud people that was wont to say, Depart from me, for I am holier than thou:
insomuch, as they will not stick to speak like that proud people that was wont to say, Depart from me, for I am Holier than thou:
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and like that presumptuous pharesie, Luc. 18. I. thanke God I am not as others are, extortioners, vsurers, adulterers, drunkards, or such like:
and like that presumptuous Pharisee, Luke 18. I. thank God I am not as Others Are, extortioners, usurers, Adulterers, drunkards, or such like:
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I sanctifie the Saboth, which other men prophane: I frequent sermons, which they neglect: I reuerence the name of God, which they blaspheme:I sanctify the Sabbath, which other men profane: I frequent Sermons, which they neglect: I Reverence the name of God, which they Blaspheme:
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I pay tythe, which others with-holde: and I fast oftentimes, which they doo seldome, or neuer.
I pay tithe, which Others withhold: and I fast oftentimes, which they do seldom, or never.
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These were the speaches of the Pharesies, that liued in the time of Christ, whom he so often calleth hypocrites:
These were the Speeches of the Pharisees, that lived in the time of christ, whom he so often calls Hypocrites:
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and these are the speaches of the hypocrits of our age, that seeme to liue after the straightest sect of our religion, Act. 26. They wash the outside of the cup, and of the platter:
and these Are the Speeches of the Hypocrites of our age, that seem to live After the straightest sect of our Religion, Act. 26. They wash the outside of the cup, and of the platter:
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that is, they iustifie themselues, and seeme meruailous holie in the sight of men, which can discerne by the outward appearance onely:
that is, they justify themselves, and seem marvelous holy in the sighed of men, which can discern by the outward appearance only:
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but vnto God, that seeth and searcheth the secretes of the harts and reynes, they appeare like paynted tombes full of dead mens bones, and all filthines:
but unto God, that sees and Searches the secrets of the hearts and reins, they appear like painted tombs full of dead men's bones, and all filthiness:
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that is, they haue their inward parts full of rauening, and all kinde of wickednes.
that is, they have their inward parts full of ravening, and all kind of wickedness.
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Wherefore, as Christ said to his Disciples, Except your righteousnes exceed the righteousnes of the Scribes & Pharesies, you cannot enter into the kingdome of heauen:
Wherefore, as christ said to his Disciples, Except your righteousness exceed the righteousness of the Scribes & Pharisees, you cannot enter into the Kingdom of heaven:
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so I say vnto you, that except your righteousnes exceede the righteousnes of these Pharisaicall hypocrites, ye cannot be saued.
so I say unto you, that except your righteousness exceed the righteousness of these Pharisaical Hypocrites, you cannot be saved.
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These holy Pharises did vse to cal the Publicans, not vsurers nor extortioners, as they themselues were:
These holy Pharisees did use to call the Publicans, not usurers nor extortioners, as they themselves were:
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but by the general name of sinners, as thogh they themselues were free from sinne.
but by the general name of Sinners, as though they themselves were free from sin.
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Thus the papists at this day do vse to cal the most sincere professours of the Gospell, not Lutherans, Caluinists, Zuinglians, or protestants,
Thus the Papists At this day do use to call the most sincere professors of the Gospel, not Lutherans, Calvinists, Zwinglians, or protestants,
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as they wer wont to call them:
as they were wont to call them:
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but now they tearme vs heretiques, a name more odious than anie other, whereas in the meane season, they themselues are of all other the great heretiques.
but now they term us Heretics, a name more odious than any other, whereas in the mean season, they themselves Are of all other the great Heretics.
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So the Atheists of our time, when they cannot accuse the godlie that are amongst vs of vsurie,
So the Atheists of our time, when they cannot accuse the godly that Are among us of Usury,
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or briberie, or extortion, or drunkennes, or anie such notorious sinne, they call them hypocrites, which is the summe of all:
or bribery, or extortion, or Drunkenness, or any such notorious sin, they call them Hypocrites, which is the sum of all:
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when as in verie truth, they themselues do best deserue that name:
when as in very truth, they themselves do best deserve that name:
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but it makes no matter what they cal vs, neither are we to be moued at their despiteful speaches;
but it makes no matter what they call us, neither Are we to be moved At their despiteful Speeches;
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for as the bitter taunts of these murmuring pharises could not hinder Zaccheus in his conuersion,
for as the bitter taunts of these murmuring Pharisees could not hinder Zacchaeus in his conversion,
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so the slaunders of these godles men, must not discourage the seruaunts of God from their good profession.
so the slanders of these godless men, must not discourage the Servants of God from their good profession.
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The Pharises did Zaccheus great wrong for calling him sinner, when he had repented of his sinne:
The Pharisees did Zacchaeus great wrong for calling him sinner, when he had repented of his sin:
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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 the Atheists At this day do greatly wrong the true professors, in calling them Hypocrites, which have truly repented of their former Sins,
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and endeuor by al good means to lead a godly life. Therfore as Zaccheus preferred his soules health before al their murmuring:
and endeavour by all good means to led a godly life. Therefore as Zacchaeus preferred his Souls health before all their murmuring:
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so it behooueth vs to looke to our soules saluation, notwithstanding al the reproches and slanders that are deuised against vs. And as the Pharises might call Zaccheus sinner,
so it behooveth us to look to our Souls salvation, notwithstanding all the Reproaches and slanders that Are devised against us And as the Pharisees might call Zacchaeus sinner,
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but could not hinder his Conuersion:
but could not hinder his Conversion:
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so the malicious worldlings may take awaye our goods, our good names, yea, and our liues also,
so the malicious worldlings may take away our goods, our good names, yea, and our lives also,
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but cannot depriue vs of our saluation.
but cannot deprive us of our salvation.
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Wherefore as our Sauior said to his Apostles, Feare not them that can kill the bodie,
Wherefore as our Saviour said to his Apostles, fear not them that can kill the body,
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and then can doo no more: and then can do no more:
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so I say vnto you, Feare not the frownes of the wicked, for they are not able to hurt your better part:
so I say unto you, fear not the frowns of the wicked, for they Are not able to hurt your better part:
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seeke not to gaine the fauor of the world, for the whole world is not able to saue a soule,
seek not to gain the favour of the world, for the Whole world is not able to save a soul,
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but feare to offend him that is able to destroy both bodie and soule in hell,
but Fear to offend him that is able to destroy both body and soul in hell,
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and seeke to please him that is able to saue them both in heauen for euer.
and seek to please him that is able to save them both in heaven for ever.
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Now followeth another frute of Zaccheus conuersion; namely, his good confession:
Now follows Another fruit of Zacchaeus conversion; namely, his good Confessi:
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for, as he beleeued with the hart vnto righteousnes, so hee confessed with the mouth vnto saluation.
for, as he believed with the heart unto righteousness, so he confessed with the Mouth unto salvation.
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Whē Zaccheus was mocked of the Pharises, it seemeth that hee should stoup downe for shame:
When Zacchaeus was mocked of the Pharisees, it seems that he should stoup down for shame:
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but when hee was thus reproued & reuiled by them, the scripture saith that he stood vp in signe of gladnes.
but when he was thus reproved & reviled by them, the scripture Says that he stood up in Signen of gladness.
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As the Apostles went away reioycing that they wer counted worthie to suffer rebuke for the name of Christ:
As the Apostles went away rejoicing that they were counted worthy to suffer rebuke for the name of christ:
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so Zaccheus the Publican went forth reioycing, that hee was reproched for the cause of Christ.
so Zacchaeus the Publican went forth rejoicing, that he was reproached for the cause of christ.
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Before Zaccheus was a Publican, and therefore stood in sinne verie daungerouslie, like the house that is builded vpon the sand, readye to be ouerturned with euerie tempest:
Before Zacchaeus was a Publican, and Therefore stood in sin very dangerously, like the house that is built upon the sand, ready to be overturned with every tempest:
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but now Zaccheus is become a true Christian, & therefore stands in righteousnesse very safely, like the house that is built vpon a tocke, free from anie danger of falling.
but now Zacchaeus is become a true Christian, & Therefore Stands in righteousness very safely, like the house that is built upon a Took, free from any danger of falling.
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Behold Lord, the halfe of my goods, &c. There are two parts of this confession. The first is his gift to the poore:
Behold Lord, the half of my goods, etc. There Are two parts of this Confessi. The First is his gift to the poor:
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the second is, the restitution of his vniust gotten goods.
the second is, the restitution of his unjust got goods.
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Before, Zaccheus was an oppressour of the poore, now hee is a great benefactor to the poore:
Before, Zacchaeus was an oppressor of the poor, now he is a great benefactor to the poor:
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before, he was an encroacher vpon other mens goods, now he is a distributer of his owne goods:
before, he was an encroacher upon other men's goods, now he is a distributer of his own goods:
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before, hee was a receiuer and a taker, now he is a restorer and a giuer:
before, he was a receiver and a taker, now he is a restorer and a giver:
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neither doth hee giue sparingly, but hee giueth liberally, laying vp a good foundation against the time to come.
neither does he give sparingly, but he gives liberally, laying up a good Foundation against the time to come.
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Now hath Zaccheus found that precious pearle, & for ioy thereof he is content, not to sell,
Now hath Zacchaeus found that precious pearl, & for joy thereof he is content, not to fell,
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but to giue all that he hath to enioy the same.
but to give all that he hath to enjoy the same.
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When the rich Ruler (in the former chapter) was willed to sel all that he had,
When the rich Ruler (in the former chapter) was willed to sell all that he had,
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and to giue it to the poore, hee went away verie sorrowfull, for he was verie rich:
and to give it to the poor, he went away very sorrowful, for he was very rich:
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but Zaccheus, perhaps as rich as he, is content of his owne accord and vnbidden, to bestow half his goods vppon the poore,
but Zacchaeus, perhaps as rich as he, is content of his own accord and unbidden, to bestow half his goods upon the poor,
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and that with a cheerefull minde.
and that with a cheerful mind.
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If Zaccheus had giuen onely the third part of his goods, no doubt but Christ wold haue accepted it,
If Zacchaeus had given only the third part of his goods, no doubt but christ would have accepted it,
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for he accepteth the widowes farthing, because it was giuen with a willing minde:
for he Accepteth the Widows farthing, Because it was given with a willing mind:
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but if he had giuen all hys goods to feed the poor, as the Pharises gaue their almes to bee seene of men,
but if he had given all his goods to feed the poor, as the Pharisees gave their alms to be seen of men,
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yea, or his bodie to bee burned, as some Romanes haue done to get renowne, it should haue been to no purpose,
yea, or his body to be burned, as Some Romans have done to get renown, it should have been to no purpose,
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because it was done to a wrong end Now, as Zaccheus was rich in the goods of this life,
Because it was done to a wrong end Now, as Zacchaeus was rich in the goods of this life,
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so was hee rich in faith also:
so was he rich in faith also:
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neither was it an idle or dead faith that Zaccheus had, but it was a fruitfull & a liuely faith, a faith that worketh and laboureth by loue, such as is required at the handes of Christians.
neither was it an idle or dead faith that Zacchaeus had, but it was a fruitful & a lively faith, a faith that works and Laboureth by love, such as is required At the hands of Christians.
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S. Iames saith, Shew mee thy faith by thy workes, & here Zaccheus doth shew his faith by his workes.
S. James Says, Show me thy faith by thy works, & Here Zacchaeus does show his faith by his works.
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Before, hee was exercised in vngodly works, which are the frutes of infidelitie:
Before, he was exercised in ungodly works, which Are the fruits of infidelity:
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but now he is exercised in the works of mercie, which are the fruites of a liuelie faith.
but now he is exercised in the works of mercy, which Are the fruits of a lively faith.
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Zaccheus is verie liberall in releeuing the poore, but he is liberall of that which is his own:Zacchaeus is very liberal in relieving the poor, but he is liberal of that which is his own:
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so ther are manie now a daies that are verie liberall, but it is of that which is none of theirs:
so there Are many now a days that Are very liberal, but it is of that which is none of theirs:
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for as Nadab and Abihu offred strange fire vnto the Lord, so these men offer strange goods vnto the Lord.
for as Nadab and Abihu offered strange fire unto the Lord, so these men offer strange goods unto the Lord.
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There are some amongst vs, that thinke to make amends for their vniust dealing, by giuyng part of that to some good vses, which they haue gotten by bad meanes:
There Are Some among us, that think to make amends for their unjust dealing, by giving part of that to Some good uses, which they have got by bad means:
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if they haue gotten a pound by vsury & oppression, they are content perhaps to giue a pennie to releeue the poore.
if they have got a pound by Usury & oppression, they Are content perhaps to give a penny to relieve the poor.
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But, as it was not lawfull for the Israelits to bring the price or the hire of a harlot into the house of the Lord:
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:
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so it is not lawful for vs to apply the gaine of our ill gotten goods to the seruice of God.
so it is not lawful for us to apply the gain of our ill got goods to the service of God.
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The halfe of my goods, I giue, &c. Zaccheus faith not, I haue giuen, as an vpbraider of God:
The half of my goods, I give, etc. Zacchaeus faith not, I have given, as an vpbraider of God:
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or, I will giue, as a delaier, that means to giue away his goods after his death,
or, I will give, as a delaier, that means to give away his goods After his death,
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when he can keepe them no longer:
when he can keep them no longer:
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but he saith, I giue, to signifie that his will is his deed, and that he meaneth not to take anie dayes of paiment for the matter.
but he Says, I give, to signify that his will is his deed, and that he means not to take any days of payment for the matter.
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For, as before he ran apace to see Christ, and came downe hastely to enterteine Christ in hys owne person:
For, as before he ran apace to see christ, and Come down hastily to entertain christ in his own person:
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so doth he here giue quickly to releeue Christ in his needie members.
so does he Here give quickly to relieve christ in his needy members.
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This is Zaccheus last will & testament, that hee maketh before his death, and seeth the same proued and performed before his eies,
This is Zacchaeus last will & Testament, that he makes before his death, and sees the same proved and performed before his eyes,
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If therefore we desire to doo any good to anie of our poore brethren, let vs learne of Zaccheus to doo it quickly,
If Therefore we desire to do any good to any of our poor brothers, let us Learn of Zacchaeus to do it quickly,
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while wee are aliue, for time will preuent vs, and death will preuent vs. I know ther be many that wold be willing to giue some part of their goods to the poore before their death, as Zaccheus did:
while we Are alive, for time will prevent us, and death will prevent us I know there be many that would be willing to give Some part of their goods to the poor before their death, as Zacchaeus did:
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but that they knowe not what neede themselues maye haue thereof before they die, and therefore for the most part they wil hardly forsake or leaue their goods, till their goods forsake and leaue them.
but that they know not what need themselves may have thereof before they die, and Therefore for the most part they will hardly forsake or leave their goods, till their goods forsake and leave them.
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But heerein they shewe themselues to doubt of Gods prouidence, and as it were to distrust of his paiment, who hath promised to repay what soeuer is giuen vnto the poore,
But herein they show themselves to doubt of God's providence, and as it were to distrust of his payment, who hath promised to repay what soever is given unto the poor,
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as if it were lent vnto himself, & that not secretly, thogh they did theyr almes neuer so secretly,
as if it were lent unto himself, & that not secretly, though they did their alms never so secretly,
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but the Lord will reward them openly, as our Sauiour speaketh.
but the Lord will reward them openly, as our Saviour speaks.
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Math, 6. The wise Preacher, Eccle. 11. willeth vs to cast our breade vpon the waters, that is, to be liberal to the poore, whose watry eyes bewray their great necessity: Math, 6. The wise Preacher, Eccle. 11. wills us to cast our bread upon the waters, that is, to be liberal to the poor, whose watery eyes bewray their great necessity:
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or, (as others expound it) to hazard & aduenture some of our goods vpon our needy brethren,
or, (as Others expound it) to hazard & adventure Some of our goods upon our needy brothers,
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as Merchants do aduēture their goods vppon the seas;
as Merchant's do adventure their goods upon the Seas;
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For although they may seeme to be in great perril & danger of perishing in the waters,
For although they may seem to be in great peril & danger of perishing in the waters,
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yet cōmonly it falleth out, that by the blessing of God they return with far greater profite.
yet commonly it falls out, that by the blessing of God they return with Far greater profit.
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So albeit the reliefe that is bestowed vpon our distressed neighbours may seeme to be lost,
So albeit the relief that is bestowed upon our distressed neighbours may seem to be lost,
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yet as the wise man saith, after a time we shall finde it againe: and as the precious oyle descended from Aarons beard to the skirts of his clothing,
yet as the wise man Says, After a time we shall find it again: and as the precious oil descended from Aaron's beard to the skirts of his clothing,
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so certainly the oile of mercie & charitie which we powre into the wounds of our distressed brethren, shal descend into our owne soules;
so Certainly the oil of mercy & charity which we pour into the wounds of our distressed brothers, shall descend into our own Souls;
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and as the widdowes oyle was encreased in the cruse, because shee releeued the Lordes prophet, so shall this precious oyle bestowed vpon the poore, be returned vpon our heads in greater measure.
and as the widow's oil was increased in the cruse, Because she relieved the lords Prophet, so shall this precious oil bestowed upon the poor, be returned upon our Heads in greater measure.
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Thus is Zaccheus liberall, as you see:
Thus is Zacchaeus liberal, as you see:
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for he giueth away halfe his goods, but hee giues it not to the rich, that might giue to him againe,
for he gives away half his goods, but he gives it not to the rich, that might give to him again,
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but hee giues it to the poore that cannot requite him: to teach vs vpon whom we should bestow our almes.
but he gives it to the poor that cannot requite him: to teach us upon whom we should bestow our alms.
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As GOD that is rich in mercie, giueth all things vnto vs that cannot requite him:
As GOD that is rich in mercy, gives all things unto us that cannot requite him:
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so the rich men of this world (if they haue any sparke of mercie in them) should giue vnto the poore that cannot requite them.
so the rich men of this world (if they have any spark of mercy in them) should give unto the poor that cannot requite them.
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But amongst vs in euery place almost, it is farre otherwise:
But among us in every place almost, it is Far otherwise:
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for if anie thing be to be giuen, not they that are poorest and stand in greatest need,
for if any thing be to be given, not they that Are Poorest and stand in greatest need,
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but they that can make best frends are best preferd. Thus Diues is still inriched and Lazarus is still reiected.
but they that can make best Friends Are best preferred. Thus Diues is still enriched and Lazarus is still rejected.
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If wee send to a great man, we send an oxe for a present but if wee send to a poore man wee send a crust for an almes.
If we send to a great man, we send an ox for a present but if we send to a poor man we send a crust for an alms.
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Therefore, as Christ said to the Jewes, that the Niniuites should rise in iudgement against them,
Therefore, as christ said to the Jews, that the Niniuites should rise in judgement against them,
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because they repēted at Jonas preaching:
Because they repented At Jonah preaching:
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so it may be said vnto vs, that Zaccheus shal rise in iudgement against vs and condemne vs:
so it may be said unto us, that Zacchaeus shall rise in judgement against us and condemn us:
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for hee shewed great mercie vppon the poore, but wee are voyde of all compassion.
for he showed great mercy upon the poor, but we Are void of all compassion.
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Thus you haue heard the first part of Zaccheus confession, wherein you see his liberality to the poore.
Thus you have herd the First part of Zacchaeus Confessi, wherein you see his liberality to the poor.
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Now you shall heare the second part of his confession, wherein hee promiseth restitution of his vniust gotten goods.
Now you shall hear the second part of his Confessi, wherein he promises restitution of his unjust got goods.
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Before, Zaccheus gaue to the poore the half of that which was his owne: now he restoreth that which is none of his, to the right owners.
Before, Zacchaeus gave to the poor the half of that which was his own: now he restoreth that which is none of his, to the right owners.
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And because hee had detained their goods so long, to their great losse and hinderaunce,
And Because he had detained their goods so long, to their great loss and hindrance,
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therfore he doth not onely restore the principal, which he had taken from them, but he alloweth them their costs and damages they had susteined.
Therefore he does not only restore the principal, which he had taken from them, but he alloweth them their costs and damages they had sustained.
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As Ioram king of Israel caused to be restored to the Shunamite her house & land, with all the fruites and profites of the same, which were wrongfully kept from hir seuen yeres together:
As Ioram King of Israel caused to be restored to the Shunamite her house & land, with all the fruits and profits of the same, which were wrongfully kept from his seuen Years together:
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so Zaccheus the customer, restoreth to those that he had oppressed, their goods which hee had gotten from them by fraudulent dealing, with all the fruites and profits that might come thereof during the time of his vniust possession.
so Zacchaeus the customer, restoreth to those that he had oppressed, their goods which he had got from them by fraudulent dealing, with all the fruits and profits that might come thereof during the time of his unjust possession.
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So liberall was Zaccheus to the poore, that hee gaue them halfe his goods:
So liberal was Zacchaeus to the poor, that he gave them half his goods:
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and so little got Zaccheus by his vsurie and oppression, that for euerie penie he restored foure.
and so little god Zacchaeus by his Usury and oppression, that for every penny he restored foure.
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If the vsurers and extortioners of our time woulde restore fourefold for that they haue wrongfully gotten, I feare me they wold haue but a small halfe to giue to the poore,
If the usurers and extortioners of our time would restore fourfold for that they have wrongfully got, I Fear me they would have but a small half to give to the poor,
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and but a little left to help themselues.
and but a little left to help themselves.
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There was no law to compel Zaccheus to make such restitution, except he will confesse himself to be a thiefe,
There was no law to compel Zacchaeus to make such restitution, except he will confess himself to be a thief,
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because hee was an vsurer, and then the lawe of God requireth such restitution.
Because he was an usurer, and then the law of God requires such restitution.
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And surely Zaccheus seemeth after a sort to confes his theft, because he promiseth foure fold restitution.
And surely Zacchaeus seems After a sort to confess his theft, Because he promises foure fold restitution.
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If a man had stoln a sheep, the law of God required that he should restore foure sheepe for one:
If a man had stolen a sheep, the law of God required that he should restore foure sheep for one:
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and the ancient Romans had this law, that vsurers, shuld forfeit foure times so much as they took for vsurie.
and the ancient Romans had this law, that usurers, should forfeit foure times so much as they took for Usury.
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If the same law were now to vse against our theeuish vsurers, as it was sometime among them, we should not haue such complaining of the poore both in prisons & streetes.
If the same law were now to use against our thievish usurers, as it was sometime among them, we should not have such complaining of the poor both in prisons & streets.
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But if these great theeues (I meane our biting vsurers) that rob and spoile without ceasing when they haue no need, might find no more fauor,
But if these great thieves (I mean our biting usurers) that rob and spoil without ceasing when they have no need, might find no more favour,
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than those petty theeues which rob and steale sometime, when they are driuen thereto by extreame necessitie,
than those Petty thieves which rob and steal sometime, when they Are driven thereto by extreme necessity,
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then surely the commonwealth wold soone be disburdend of that pestilent brood of caterpillers wherewith it is pestered.
then surely the commonwealth would soon be disburdend of that pestilent brood of caterpillars wherewith it is pestered.
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I wish them betimes to look to their own estate, & with Zaccheus to forsake their damnable trade.
I wish them betimes to look to their own estate, & with Zacchaeus to forsake their damnable trade.
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If they haue liued hethertoo by the gaine of vsurie, let them now lament theyr sinne,
If they have lived hitherto by the gain of Usury, let them now lament their sin,
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and call to God for mercie & forgiuenes:
and call to God for mercy & forgiveness:
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let them make restitution of that they haue wrongfuly taken, and greeue that they haue so long deteined that which is none of theirs.
let them make restitution of that they have wrongfully taken, and grieve that they have so long detained that which is none of theirs.
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For as no sinne is pardoned without repentance to God, so vsurie is not pardond without repentance to God:
For as no sin is pardoned without Repentance to God, so Usury is not pardoned without Repentance to God:
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and as the sinne of theft is not remooued, before restitution bee made to men (if the partie bee able,) so the sinne of vsurie (which is a secret theft) is not remitted before restitution be made to those that are oppressed and spoiled by this secret theft.
and as the sin of theft is not removed, before restitution be made to men (if the party be able,) so the sin of Usury (which is a secret theft) is not remitted before restitution be made to those that Are oppressed and spoiled by this secret theft.
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Thus you haue seen how Zaccheus that was once a hoorder of his goods, as our rich men are:
Thus you have seen how Zacchaeus that was once a hoorder of his goods, as our rich men Are:
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is now a liberall disposer of his goods, as I wish they were.
is now a liberal disposer of his goods, as I wish they were.
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He that lately was a Camell laden with riches, and therfore vnapt to go through a needles eie, hath now like the Camell cast off his rich lading,
He that lately was a Camel laden with riches, and Therefore unapt to go through a needles eye, hath now like the Camel cast off his rich lading,
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and therfore may enter in at the narrow gate.
and Therefore may enter in At the narrow gate.
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Some rich men wold rather haue lost their liues, than forgone their goods, & for halfe that losse would haue proued very pensiue,
some rich men would rather have lost their lives, than forgone their goods, & for half that loss would have proved very pensive,
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but this was the ioyfullest newes that euer came to Zaccheus house, sweeter to him than all his gold & siluer:
but this was the joyfullest news that ever Come to Zacchaeus house, Sweeten to him than all his gold & silver:
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that where as before hee was in the state of damnation, now saluation is promised to him and hys house:
that where as before he was in the state of damnation, now salvation is promised to him and his house:
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and whereas before he was the seruant of Sathan, now he is become the child of Abraham. Now Zaccheus hous is become Gods house,
and whereas before he was the servant of Sathan, now he is become the child of Abraham. Now Zacchaeus house is become God's house,
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& Zaccheus himselfe is the son of Abraham, and therefore no cause whie Christ should not resort to Zaccheus house.
& Zacchaeus himself is the son of Abraham, and Therefore no cause why christ should not resort to Zacchaeus house.
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As Christ said to the penitent theife, This day shalt thou be with me in Paradice, so hee saith here to the penitent publican, This day saluation is come vnto thy house,
As christ said to the penitent thief, This day shalt thou be with me in Paradise, so he Says Here to the penitent publican, This day salvation is come unto thy house,
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and this daye thou art become the childe of Abraham. and this day thou art become the child of Abraham.
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Christ loueth not to be long in any mans debt, for as he saith to Zaccheus, To day I must abide at thy house:
christ loves not to be long in any men debt, for as he Says to Zacchaeus, To day I must abide At thy house:
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so he saith to the same Zaccheus, To day and hence forth for euer, thou & thy house must abide with mee in heauen. Here is a happie change:
so he Says to the same Zacchaeus, To day and hence forth for ever, thou & thy house must abide with me in heaven. Here is a happy change:
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in stead of a little worldly treasure, subiect to losse by theeues, and to spoyle by rust and moths, to haue all store of heauenly treasure, which neyther theeues can steale, nor canker can corrupt:
in stead of a little worldly treasure, Subject to loss by thieves, and to spoil by rust and moths, to have all store of heavenly treasure, which neither thieves can steal, nor canker can corrupt:
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in stead of an earthly house, subiect to fire and falling, to haue a house giuen of God, not made with handes,
in stead of an earthly house, Subject to fire and falling, to have a house given of God, not made with hands,
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but eternall in heauen, 2. Cor. 5. 1.
but Eternal in heaven, 2. Cor. 5. 1.
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Who wold not rather chuse with Zaccheus to giue halfe his goods to the poore, that he may be an heire of saluation,
Who would not rather choose with Zacchaeus to give half his goods to the poor, that he may be an heir of salvation,
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and the sonne of Abraham to rest in his fathers bosome;
and the son of Abraham to rest in his Father's bosom;
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than with Diues to keep all from the poore, & to be tormented in those eternall flames.
than with Diues to keep all from the poor, & to be tormented in those Eternal flames.
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That rich glutton that denied the crummes from his table, challenged Abraham for his father,
That rich glutton that denied the crumbs from his table, challenged Abraham for his father,
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but hee was refused, because hee had not the faith nor workes of Abraham: but Zaccheus, though by nature he were not the childe of Abraham, yet by grace hee is become the childe of Abraham, because hee walked in the steps of that faithfull father.
but he was refused, Because he had not the faith nor works of Abraham: but Zacchaeus, though by nature he were not the child of Abraham, yet by grace he is become the child of Abraham, Because he walked in the steps of that faithful father.
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Abraham beleeued before hee was circumcised, so Zaccheus beleeued before hee was circumcised. Abraham believed before he was circumcised, so Zacchaeus believed before he was circumcised.
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As Abraham left his countrey, and all that he had when God called him, so Zaccheus left his office and the most part of his riches,
As Abraham left his country, and all that he had when God called him, so Zacchaeus left his office and the most part of his riches,
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when he was called by the sonne of God: and as Abraham desired to see the day of Christ, and sawe it, and reioyced;
when he was called by the son of God: and as Abraham desired to see the day of christ, and saw it, and rejoiced;
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so Zaccheus desired to see Christ, and hee saw him, and reioyced.
so Zacchaeus desired to see christ, and he saw him, and rejoiced.
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Now is Zaccheus a Gentile become the childe 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.
Now is Zacchaeus a Gentile become the child of Abraham, and not only he, but his Whole house also is become the house of Abraham: for when Zacchaeus is converted, his Whole house is converted.
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As the master is, such are the seruants: if he be godly & religious, they proue godly and religious:
As the master is, such Are the Servants: if he be godly & religious, they prove godly and religious:
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if he be an Atheist, they prooue Atheists likewise. Therfore keep no companie with the wicked, for it is most pernicious:
if he be an Atheist, they prove Atheists likewise. Therefore keep no company with the wicked, for it is most pernicious:
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but associate thy selfe with those that feare the Lord, that thou also maist learn to fear the Lord:
but associate thy self with those that Fear the Lord, that thou also Mayest Learn to Fear the Lord:
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who for his mercy grant that wee maye with Zaccheus bee desirous to see Christ, ioyful to receiue Christ, liberal to releeue the members of Christ,
who for his mercy grant that we may with Zacchaeus be desirous to see christ, joyful to receive christ, liberal to relieve the members of christ,
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and readie to make amends when we haue wronged anie of our brethren, that so with Zaccheus we may be heires of saluation,
and ready to make amends when we have wronged any of our brothers, that so with Zacchaeus we may be Heirs of salvation,
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and the true sons of Abraham, to reigne with Christ in heauen for euer, by the meanes and merites of him, that died and rose againe for vs. To whom with the Father and the holy Ghost be all glorie. Amen. FINIS.
and the true Sons of Abraham, to Reign with christ in heaven for ever, by the means and merits of him, that died and rose again for us To whom with the Father and the holy Ghost be all glory. Amen. FINIS.
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