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The Text. Luke, 19. verses, 1. 2. 3. 4 5. ¶ 1. Nowe when Iesus entred and passed through Iericho, 2. Beholde, there was a man named Zaccheus, which was the chiefe receiuer of the trybute,
The Text. Lycia, 19. Verses, 1. 2. 3. 4 5. ¶ 1. Now when Iesus entered and passed through Jericho, 2. Behold, there was a man nam Zacchaeus, which was the chief receiver of the tribute,
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and he was rich. 3. And hee sought to see Iesus, who hee shoulde be,
and he was rich. 3. And he sought to see Iesus, who he should be,
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and coulde not for the prease, because he was of a lowe stature. 4. Wherefore he ranne before,
and could not for the press, Because he was of a low stature. 4. Wherefore he ran before,
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and climbed vp into a wilde figge tree, that hee might see him:
and climbed up into a wild fig tree, that he might see him:
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for hee shoulde come that way. 5. And when Iesus came to the place, he looked vp,
for he should come that Way. 5. And when Iesus Come to the place, he looked up,
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and sawe him, and saide vnto him, Zaccheus, come downe at once: for to day I must abide at thine house.
and saw him, and said unto him, Zacchaeus, come down At once: for to day I must abide At thine house.
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IN the ende of the Chapter before going, wee may see how Christ healed a man, blinde in his bodily sight,
IN the end of the Chapter before going, we may see how christ healed a man, blind in his bodily sighed,
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namely Bartimeus, wherby he sheweth himselfe to be the phisition of the body:
namely Bartimaeus, whereby he shows himself to be the Physician of the body:
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Heere we shall see how he cured one blind in mind, namely Zaccheus, whereby he sheweth himselfe to be the Phisition of the soule, and therefore the Sauiour of the whole man.
Here we shall see how he cured one blind in mind, namely Zacchaeus, whereby he shows himself to be the physician of the soul, and Therefore the Saviour of the Whole man.
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In speaking of Zaccheus and his conuersion, wee will obserue foure circumstances.
In speaking of Zacchaeus and his conversion, we will observe foure Circumstances.
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First, the place where he was called, which was Iericho. Secondly, the person that was called, Zaccheus the Publican.
First, the place where he was called, which was Jericho. Secondly, the person that was called, Zacchaeus the Publican.
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Thirdly, by whom and how he was called, by the voice of Christ. And lastly, the effect and fruite of his calling, his good confession.
Thirdly, by whom and how he was called, by the voice of christ. And lastly, the Effect and fruit of his calling, his good Confessi.
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The first Circumstance.
The First Circumstance.
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First therefore for the place where he was conuerted, it appeareth to be Iericho, a Cittie not farre distant from Ierusalem. It was sometime a notable Citie, till it was subuerted and ruinated by the Lordes Champion Iosua. It was builded againe in the dayes of Ahab, by Hiel the Bethelite,
First Therefore for the place where he was converted, it appears to be Jericho, a city not Far distant from Ierusalem. It was sometime a notable city, till it was subverted and ruinated by the lords Champion Iosua. It was built again in the days of Ahab, by Hiel the Bethelite,
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and remaineth at this day with the rest of that holy-land, vnder the Turkish Empire.
and remains At this day with the rest of that Holy land, under the Turkish Empire.
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Vnto this Iericho, the Lord of heauen and earth vouchsafeth to come, in the likenesse of a seruaunt.
Unto this Jericho, the Lord of heaven and earth vouchsafeth to come, in the likeness of a servant.
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And as Iosua compassed Iericho seuen times, minding to destroy it, so Christ the true Iosua, resorted oftentimes to Iericho, minding to saue it.
And as Iosua compassed Jericho seuen times, minding to destroy it, so christ the true Iosua, resorted oftentimes to Jericho, minding to save it.
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But as in the destruction of Iericho, Iosua spared none but Rahab the harlot: so Iesus in his iourney to Iericho, conuerted none but Zaccheus the Publican.
But as in the destruction of Jericho, Iosua spared none but Rahab the harlot: so Iesus in his journey to Jericho, converted none but Zacchaeus the Publican.
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When Iosua had conquered and rased Iericho, hee sowed salt in it to make it barren,
When Iosua had conquered and rased Jericho, he sowed salt in it to make it barren,
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and cursed him that should attempt to build it vp:
and cursed him that should attempt to built it up:
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yet in thys barren soyle Christ hath his spirituall haiuest, and in this cursed Cytty he hath a holy Temple a blessed building.
yet in this barren soil christ hath his spiritual haiuest, and in this cursed Cytty he hath a holy Temple a blessed building.
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Samaria that wicked Citty affordeth many that belieue in Christ.Samaria that wicked city affords many that believe in christ.
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Iohn, 4, 39. And out of Galile, from whence they thought no good thing might come. Iohn, 1, ver. John, 4, 39. And out of Galilee, from whence they Thought no good thing might come. John, 1, ver.
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46. Christ called diuers of his Apostelles, and euen in Iericho this cursed Cittie, Christ hath a rich man that is to be saued.
46. christ called diverse of his Apostles, and even in Jericho this cursed city, christ hath a rich man that is to be saved.
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In euerie place Christ hath his chosen.
In every place christ hath his chosen.
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There is neither Iewe nor Gentile, Barbarian nor Scythian, bound nor free, but Christ is all in all, to all that call vpon him. Rom. 10, 12.
There is neither Iewe nor Gentile, Barbarian nor Scythian, bound nor free, but christ is all in all, to all that call upon him. Rom. 10, 12.
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The second circumstance.
The second circumstance.
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Now followeth the description of Zaccheus, which is most plainlie and fully sette forth vnto vs. The holy Ghost speaking of Zaccheus and his conuersion, comes in with an Ecce, behold, as if it were a wonder that Zaccheus shold be conuerted.
Now follows the description of Zacchaeus, which is most plainly and Fully Set forth unto us The holy Ghost speaking of Zacchaeus and his conversion, comes in with an Ecce, behold, as if it were a wonder that Zacchaeus should be converted.
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Zaccheus was a Gentile, a Publican, and a rich man, and therefore behold a miracle, as if in the conuersion of Zaccheus, these three should be conuerted al once.Zacchaeus was a Gentile, a Publican, and a rich man, and Therefore behold a miracle, as if in the conversion of Zacchaeus, these three should be converted all once.
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Zaccheus was a Gentile, a meruaile to see a Gentile become a Iew: that is, to belieue in Christ. He was a principall Publican. Zacchaeus was a Gentile, a marvel to see a Gentile become a Iew: that is, to believe in christ. He was a principal Publican.
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A strange thing to see a chiefe Customer to giue ouer his office:
A strange thing to see a chief Customer to give over his office:
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and he was rich also, a rare matter to see a rich man to enter into the kingdome of God:
and he was rich also, a rare matter to see a rich man to enter into the Kingdom of God:
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and therefore behold a miracle, as if at this day, the Turck: and Therefore behold a miracle, as if At this day, the Turk:
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the Pope, and the King of Spaine, were at once perswaded to forsake their Idolatry and superstition.
the Pope, and the King of Spain, were At once persuaded to forsake their Idolatry and Superstition.
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Christ going to Ierusalem, conuerteth a Gentile, to signifie the calling of the Gentiles:
christ going to Ierusalem, Converts a Gentile, to signify the calling of the Gentiles:
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he conuerteth a Publican, to shewe that notorious sinners may hope to be saued, if they repent and amend, as Zaccheus did.
he Converts a Publican, to show that notorious Sinners may hope to be saved, if they Repent and amend, as Zacchaeus did.
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He cōuerteth a rich man, to shew that all rich men are not excluded from the kingdome of heauen,
He Converts a rich man, to show that all rich men Are not excluded from the Kingdom of heaven,
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Hee was called Zaccheus before his conuersion, but he was neuer trulie called Zaccheus till Christ called him so.
He was called Zacchaeus before his conversion, but he was never truly called Zacchaeus till christ called him so.
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His name signifieng, simple, pure honest, but his lyfe was subtile, impure, and most detestable.
His name signifying, simple, pure honest, but his life was subtle, impure, and most detestable.
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Thus manie are called by honest names, whose deedes bewray their dishonest natures, and vices oftentimes are shrowded in the habites of vertue,
Thus many Are called by honest names, whose Deeds bewray their dishonest nature's, and vices oftentimes Are shrouded in the habits of virtue,
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like Esops Asse, masking in the Lyons skinne, till hys long eares detect his folly;
like Esops Ass, masking in the Lyons skin, till his long ears detect his folly;
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or like the Crowe that is decked in other plumes, till euerie byrd doe plucke his feather.
or like the Crow that is decked in other plumes, till every bird do pluck his feather.
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Zaccheus by his profession was a Publican, and therefore much detested of the Iewes:Zacchaeus by his profession was a Publican, and Therefore much detested of the Iewes:
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for Publicans were the Romaine Officers, appoynted to gather and receiue publique custome or tribute of the Iewes, who were at that tyme in subiection vnto the Romaines.
for Publicans were the Roman Officers, appointed to gather and receive public custom or tribute of the Iewes, who were At that time in subjection unto the Romans.
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And amongst these Officers, Zaccheus was the chiefe, and (as it seemeth) Ouer-seer of the rest that where in Ierico, and therefore in chiefe hatred among the Iewes,
And among these Officers, Zacchaeus was the chief, and (as it seems) Overseer of the rest that where in Jericho, and Therefore in chief hatred among the Iewes,
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as one that chiefely fauored the Romans tiranny, and serued to abridge their Country liberty, which ought not be subiect to any Nation.
as one that chiefly favoured the Roman tyranny, and served to abridge their Country liberty, which ought not be Subject to any nation.
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Besides, he contemned the ceremonies of the Iewes, and regarded not their Religion, nor liued after theyr Lawe,
Beside, he contemned the ceremonies of the Iewes, and regarded not their Religion, nor lived After their Law,
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and therefore with the rest of the Heathen Publicans, was excommunicate out of theyr Sinagogue Math. 18.
and Therefore with the rest of the Heathen Publicans, was excommunicate out of their Synagogue Math. 18.
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Thus was he hated for his profession, because he was a Publican, & for his religion, because he was a Heathen.
Thus was he hated for his profession, Because he was a Publican, & for his Religion, Because he was a Heathen.
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Yet was hee beloued for his wealth, for rich men haue manie friends.
Yet was he Beloved for his wealth, for rich men have many Friends.
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Prou. 14. 20. And though they doe neuer so wickedly, yet haue they some to take theyr parts. Prou. 14. 20. And though they do never so wickedly, yet have they Some to take their parts.
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If they speake neuer so proudly, yet are there some to prayse their saying. Eccle 13, 23, 24. Zaccheus was a Publican, and therefore riche:
If they speak never so proudly, yet Are there Some to praise their saying. Eccle 13, 23, 24. Zacchaeus was a Publican, and Therefore rich:
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for Publicanes muste needes he rich, and Vsurers will be welthy. But rich Publicans make poore princes, and wealthy Vsurers make many beggers.
for Publicans must needs he rich, and Usurers will be wealthy. But rich Publicans make poor Princes, and wealthy Usurers make many beggars.
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In euery Prouince there were many Publicans, and therefore much poore people in euery place:
In every Province there were many Publicans, and Therefore much poor people in every place:
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for where there be many Caterpillers, the fruit is soone consumed, and where there be many extorcioners, beggers must needes abound.
for where there be many Caterpillars, the fruit is soon consumed, and where there be many extortioners, beggars must needs abound.
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By the Law of God, there might be nobegger in Israell, but when so many Publicans were suffered to receiue tribute of the Iewes contrarie to Gods Law, no maruaile though so many sate and begged, contrarie to Gods Law.
By the Law of God, there might be nobegger in Israel, but when so many Publicans were suffered to receive tribute of the Iewes contrary to God's Law, no marvel though so many sat and begged, contrary to God's Law.
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Luke. 18. Iohn, 9. Acts. 3 By the Lawe of God. There ought to bee no beggers among Christians. Lycia. 18. John, 9. Acts. 3 By the Law of God. There ought to be no beggars among Christians.
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Psal. 3. 2. 25. but when so manie Vsurers are tollerated in a Christian Common-wealth, contrarie to the Law of Chirst, Luke. 6. 35. no meruaile though we haue so many beggers, contrarie to the minde of Christ. Psalm 3. 2. 25. but when so many Usurers Are tolerated in a Christian Commonwealth, contrary to the Law of Christ, Lycia. 6. 35. no marvel though we have so many beggars, contrary to the mind of christ.
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The poore (sayth Christ) yee shall haue alwaies with you, but when you will you may doe them good: The poor (say christ) ye shall have always with you, but when you will you may do them good:
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and we shall be sure to haue the poore amongst vs alwaies, but wee must make such good prouision for them, that they be not faine to begge theyr bread.
and we shall be sure to have the poor among us always, but we must make such good provision for them, that they be not feign to beg their bred.
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Thus was Zaccheus rich to himselfe, for he was a Publican, but he was rich towarde God also,
Thus was Zacchaeus rich to himself, for he was a Publican, but he was rich toward God also,
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for he had a desire to see Christ.
for he had a desire to see christ.
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Almightie God, who is rich in mercie, Eph. 2. hath so inspyred his hart with the desire of heauenlie riches, that whereas before, hys whole delight was in seeking of worldlie wealth,
Almighty God, who is rich in mercy, Ephesians 2. hath so inspired his heart with the desire of heavenly riches, that whereas before, his Whole delight was in seeking of worldly wealth,
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now his greatest care is to seeke for heauenlie treasure. He now forgetteth what his profession is, and begins to be of a newe profession:
now his greatest care is to seek for heavenly treasure. He now forgetteth what his profession is, and begins to be of a new profession:
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and he whose hart was whollie sette vpon earthlie profit, is now like old Simeon, most desirous to see his Sauiour.
and he whose heart was wholly Set upon earthly profit, is now like old Simeon, most desirous to see his Saviour.
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The Tetrach Herod desired to see Christ, and despised him when hee saw him.
The Tetrarch Herod desired to see christ, and despised him when he saw him.
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Luke. 23. 8. 11. but Zaccheus the Publican, desired to see Christ, and reioyced when hee sawe him, Lycia. 23. 8. 11. but Zacchaeus the Publican, desired to see christ, and rejoiced when he saw him,
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like Abraham that desired to see the day of Christ.
like Abraham that desired to see the day of christ.
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Iohn. 8. 56. and therefore of the seruant of Sathan, Zaccheus is nowe become the childe of Abraham, which reioyced to see the day of Christ. John. 8. 56. and Therefore of the servant of Sathan, Zacchaeus is now become the child of Abraham, which rejoiced to see the day of christ.
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Happie were his eyes that sawe so blessed a sight, for manie Prophets and righteous men haue desired to see and to heare those thinges that Zaccheus both saw and heard, and coulde not see nor heare the same.
Happy were his eyes that saw so blessed a sighed, for many prophets and righteous men have desired to see and to hear those things that Zacchaeus both saw and herd, and could not see nor hear the same.
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If Iacob thought himselfe happy, if that hee might but see his Sonne Ioseph before his death,
If Iacob Thought himself happy, if that he might but see his Son Ioseph before his death,
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then surelie thrise happie Zaccheus, whose hap it was, not onely to see (as Iacob did) but to reioyce (as Marie did) in Christ his Sauiour.
then surely thrice happy Zacchaeus, whose hap it was, not only to see (as Iacob did) but to rejoice (as Marry did) in christ his Saviour.
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As Zaccheus was desirous to see Christ in earth, so I would haue the riche men of our time, desirous to see Christ in heauen.
As Zacchaeus was desirous to see christ in earth, so I would have the rich men of our time, desirous to see christ in heaven.
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For although with the eies of our bodie we cannot see Christ as Zaccheus did, yet with the eies of our faith wee may beholde him as Stephen did.
For although with the eyes of our body we cannot see christ as Zacchaeus did, yet with the eyes of our faith we may behold him as Stephen did.
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Actes. 7. But if our faith be so weake sighted that wee cannot see Christ, Acts. 7. But if our faith be so weak sighted that we cannot see christ,
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yet let vs haue a desire to heare Christ in his word, whereby our faith may be increased,
yet let us have a desire to hear christ in his word, whereby our faith may be increased,
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for faith commeth by hearing the worde of God.
for faith comes by hearing the word of God.
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And as the Queene of the South desired to heare the wisedome of Salomon, so let vs bee desirous to heare the wisedome of Christ our Sauiour. And as the Queen of the South desired to hear the Wisdom of Solomon, so let us be desirous to hear the Wisdom of christ our Saviour.
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King Salomon left some bookes in writing, wherein is seene some part of his wisedome,
King Solomon left Some books in writing, wherein is seen Some part of his Wisdom,
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and Christ our king, hath left vnto vs his most sacred word, as it were a tast of his wisedome, sufficient matter for our saluation.
and christ our King, hath left unto us his most sacred word, as it were a taste of his Wisdom, sufficient matter for our salvation.
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This is that heauenly foode, Math. 4. 4. whereby our soules are fedde vnto eternall life, let vs therefore labour for that heauenly foode:
This is that heavenly food, Math. 4. 4. whereby our Souls Are fed unto Eternal life, let us Therefore labour for that heavenly food:
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and as the Israelites were carefull to gather Manna to sustaine their bodies, so let vs be as carefull to heare the word to feede our soules.
and as the Israelites were careful to gather Manna to sustain their bodies, so let us be as careful to hear the word to feed our Souls.
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The people in the time of Christ, Iohn, 6. 24. tooke great paines to follow Christ both by land and sea,
The people in the time of christ, John, 6. 24. took great pains to follow christ both by land and sea,
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and many nowe a dayes (I confesse) are verie forward to follow his faithfull Ministers,
and many now a days (I confess) Are very forward to follow his faithful Ministers,
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but as they followed Christ so fast to fill their bellies, so these frequent Sermons for fashion to serue the time.
but as they followed christ so fast to fill their bellies, so these frequent Sermons for fashion to serve the time.
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Zaccheus is desirous to see Christ, a godly care, but yet hee coulde not obtaine his purpose:Zacchaeus is desirous to see christ, a godly care, but yet he could not obtain his purpose:
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a thing common, for euerie one that hath any good motion, hath alwaies some hinderaunce to crosse the same, and Zaccheus hath a double impediment to hinder his honest enterprise:
a thing Common, for every one that hath any good motion, hath always Some hindrance to cross the same, and Zacchaeus hath a double impediment to hinder his honest enterprise:
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The prease of the people, And his little stature.
The press of the people, And his little stature.
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Whereof the former, that is, the multitude, is alwaies wont to be an enemie to those that woulde come to Christ.
Whereof the former, that is, the multitude, is always wont to be an enemy to those that would come to christ.
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This hindered the blinde man from receiuing his sight.
This hindered the blind man from receiving his sighed.
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Luke, 18. for the people rebuked him that he should hold his peace, till Christ called him and opened his eyes. Lycia, 18. for the people rebuked him that he should hold his peace, till christ called him and opened his eyes.
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This hindered them that brought the man sicke of the Palsie.
This hindered them that brought the man sick of the Palsy.
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Marke, 2. for they could not come at Christ for ye prease, till they vncouered the roofe of the house, Mark, 2. for they could not come At christ for you press, till they uncovered the roof of the house,
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and let downe the bed wherein the sicke of the Palsey lay.
and let down the Bed wherein the sick of the Palsy lay.
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This hindered the healing of the deafe and dumbe, Marke, 7. till Christ tooke him aside out of the multitude and cured him.
This hindered the healing of the deaf and dumb, Mark, 7. till christ took him aside out of the multitude and cured him.
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This hindered the raising of the Rulers daughter.
This hindered the raising of the Rulers daughter.
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Mathew, 9. till Christ had thrust out the Minstrels and the multitude, and then restored the maid to life. Matthew, 9. till christ had thrust out the Minstrels and the multitude, and then restored the maid to life.
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Finally, this hindered Zaccheus here from comming vnto Christ, till Christ vouchsafed to call him to himselfe.
Finally, this hindered Zacchaeus Here from coming unto christ, till christ vouchsafed to call him to himself.
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Thus alwaies a multitude that is prone to euill, doth withdrawe and hinder vs from approching vnto Christ:
Thus always a multitude that is prove to evil, does withdraw and hinder us from approaching unto christ:
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and therefore wee must not followe a multitude to doe euill, nor decline after many to ouerthrow the trueth. Exod. 23. The second impediment that hindereth Zaccheus from seeing Christ, is his little stature.
and Therefore we must not follow a multitude to do evil, nor decline After many to overthrow the truth. Exod 23. The second impediment that hindereth Zacchaeus from seeing christ, is his little stature.
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Hee was so lowe of stature, that hee coulde not see Christ aboue the multitude:
He was so low of stature, that he could not see christ above the multitude:
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but Christ was aboue the multitude, and therefore coulde see Zaccheus though hee were so lowe of stature.
but christ was above the multitude, and Therefore could see Zacchaeus though he were so low of stature.
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For God looketh not on the countenance, nor on the height of a mans stature,
For God looks not on the countenance, nor on the height of a men stature,
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but the Lord beholdeth the heart, and preferreth little Dauid before Eliab his eldest brother, because he findeth in him a better heart to serue the Lord.
but the Lord beholdeth the heart, and preferreth little David before Eliab his eldest brother, Because he finds in him a better heart to serve the Lord.
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And Zaccheus in his little bodie, hath a heart and minde prepared to seeke and see the Lord.
And Zacchaeus in his little body, hath a heart and mind prepared to seek and see the Lord.
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Zaccheus was so lowe that he could not see Christ, but many amongest vs are so high that they will not see Christ.Zacchaeus was so low that he could not see christ, but many amongst us Are so high that they will not see christ.
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The common people in the time of Christ, were so desirous to followe Christ, that neither lamenesse,
The Common people in the time of christ, were so desirous to follow christ, that neither lameness,
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nor blindnes, nor sicknes, coulde staie them from comming to him:
nor blindness, nor sickness, could stay them from coming to him:
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but the Common people in our time, are more readie to follow their sport and pastime,
but the Common people in our time, Are more ready to follow their sport and pastime,
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then to come to the Church to heare of Christ.
then to come to the Church to hear of christ.
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And as for our rich men, who seeth not that they will make great hast to see a commoditie,
And as for our rich men, who sees not that they will make great haste to see a commodity,
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but will scarce come out of doores to heare a Sermon?
but will scarce come out of doors to hear a Sermon?
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They come to Church, as Nichodemus came to Christ by night, as if they were ashamed to come to Church:
They come to Church, as Nicodemus Come to christ by night, as if they were ashamed to come to Church:
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but they runne after profite to gette riches, as Gehezi ran after Naaman the Syrian to get a bribe.
but they run After profit to get riches, as Gehazi ran After Naaman the Syrian to get a bribe.
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Thus hath Zaccheus two lettes, that hee could not see Christ, the one in the people, the other in himselfe:
Thus hath Zacchaeus two lets, that he could not see christ, the one in the people, the other in himself:
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and wee haue many lettes to withdrawe vs from Christ, some are externall and without vs,
and we have many lets to withdraw us from christ, Some Are external and without us,
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as the inticementes of the world, and some are internall and within vs, as the lustes of our owne fleshe.
as the enticements of the world, and Some Are internal and within us, as the lusts of our own Flesh.
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The prease of the people, hindereth Zaccheus from seeing Christ in his humilitie, and the multitude of our sinnes, doe presse vs downe that wee cannot see Christ in glorie.
The press of the people, hindereth Zacchaeus from seeing christ in his humility, and the multitude of our Sins, do press us down that we cannot see christ in glory.
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Zaccheus was a man of little stature, and that hindered him from seeing Christ in earth,Zacchaeus was a man of little stature, and that hindered him from seeing christ in earth,
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and we are men of little faith, and that is the cause wee cannot beholde Christ in heauen.
and we Are men of little faith, and that is the cause we cannot behold christ in heaven.
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Though Zaccheus was a man of little stature, yet it appeareth that hee was not a man of little wit:
Though Zacchaeus was a man of little stature, yet it appears that he was not a man of little wit:
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For when hee coulde not come to the sight of Christ for the multitude, he had the wit to runne before,
For when he could not come to the sighed of christ for the multitude, he had the wit to run before,
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and to clime vp into a tree to obtaine his purpose.
and to climb up into a tree to obtain his purpose.
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And for the moste part it falleth out, that men of lowe stature, are men of high conceite,
And for the most part it falls out, that men of low stature, Are men of high conceit,
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and the shortest bodies, haue the sharpest wittes, God so prouiding, that the defectes of their bodies, might bee supplied with the giftes of their minde.
and the Shortest bodies, have the Sharpest wits, God so providing, that the defects of their bodies, might be supplied with the Gifts of their mind.
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Nowe Zaccheus that before was loth to moue his foote from the Custom-house for loosing his profite, beginnes to runne after Christ for feare of a greater losse,
Now Zacchaeus that before was loath to move his foot from the Custom-house for losing his profit, begins to run After christ for Fear of a greater loss,
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like Elisa that left his plowing, and ranne after Elias to followe his newe vocation.
like Elisa that left his plowing, and ran After Elias to follow his new vocation.
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But Zaccheus doth not onely runne, but also clymbe vp into a Tree to see Christ: But Zacchaeus does not only run, but also climb up into a Tree to see christ:
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A strange thing, that Zaccheus a rich man, and a chiefe Customer, shoulde behaue himselfe so childishly in the sight of so great a multitude:
A strange thing, that Zacchaeus a rich man, and a chief Customer, should behave himself so childishly in the sighed of so great a multitude:
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but the desire hee had to see Christ, made him forget himselfe, and to commit such thinges as were not fitting for his state and credite.
but the desire he had to see christ, made him forget himself, and to commit such things as were not fitting for his state and credit.
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So they that wil follow Christ, must make account to doe manie thinges contrarie to the fashion of the worlde, and their owne liking.
So they that will follow christ, must make account to do many things contrary to the fashion of the world, and their own liking.
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If Christ himselfe were content to leaue the glorie which he had with his father to come down to vs, shall not wee be content to leaue the reputation which wee haue with men, to go vp to him?
If christ himself were content to leave the glory which he had with his father to come down to us, shall not we be content to leave the reputation which we have with men, to go up to him?
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But alas where is there any almost, that preferreth not the fruition of this earthly prison,
But alas where is there any almost, that preferreth not the fruition of this earthly prison,
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before the possession of that heauenlie mansion:
before the possession of that heavenly mansion:
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and had rather hazard the hope which they haue of eternall glory, then leese the present enioying of theyr fading pleasure.
and had rather hazard the hope which they have of Eternal glory, then lose the present enjoying of their fading pleasure.
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The ambitious man hunteth after honor, and will not leese an inche of his estimation.
The ambitious man hunts After honour, and will not lose an inch of his estimation.
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The couetous man seekes after profit, and counts (like Iudas ) all lost that comes not to his bags.
The covetous man seeks After profit, and counts (like Iudas) all lost that comes not to his bags.
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And the voluptuous man bestowes his time in pleasure, and thinketh that hys chiefe felicittie.
And the voluptuous man bestows his time in pleasure, and Thinketh that his chief felicittie.
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Thus euerie man makes his heauen of that wherein he most delighteth, & is content to take great paines to accōplish his fond desires.
Thus every man makes his heaven of that wherein he most delights, & is content to take great pains to accomplish his found Desires.
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But here Zaccheus is of another minde, for being a publique officer, he climbes into a tree, which stoode not with his grauitie:
But Here Zacchaeus is of Another mind, for being a public officer, he climbs into a tree, which stood not with his gravity:
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and being a rich man, he runnes to see Christ, which was not for his worldly profit;
and being a rich man, he runs to see christ, which was not for his worldly profit;
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yea hee takes great paines to see Christ, not respecting his ease or pleasure.
yea he Takes great pains to see christ, not respecting his ease or pleasure.
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Thus must we be affected if we desire to come to Christ, that neither honours nor preferments,
Thus must we be affected if we desire to come to christ, that neither honours nor preferments,
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nor profit nor pleasure, nor kyndred nor freends, be able to holde vs backe.
nor profit nor pleasure, nor kindred nor Friends, be able to hold us back.
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We must be readie not only to run, but also to climbe (if need require) as Zaccheus dyd: We must be ready not only to run, but also to climb (if need require) as Zacchaeus did:
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that is, to take some payne and trauaile to haue a sight of Christ.
that is, to take Some pain and travail to have a sighed of christ.
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The Queene of the South, vndertooke a great and tedious iourney, to heare the wisedome of Salomon, but we are lothe to take any paine to heare one that is greater then Salomon.
The Queen of the South, undertook a great and tedious journey, to hear the Wisdom of Solomon, but we Are loath to take any pain to hear one that is greater then Solomon.
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The people in Dauids tyme, brought so much treasure, and so many gyfts to the building of Gods Temple, that the Priestes were fayne to byd them cease,
The people in David time, brought so much treasure, and so many Gifts to the building of God's Temple, that the Priests were fain to bid them cease,
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but a great part of the people in our tyme, are so sparing of their paynes and cost, that they thinke that very time mispent whiche is imployed in the seruice of God:
but a great part of the people in our time, Are so sparing of their pains and cost, that they think that very time Mis-spent which is employed in the service of God:
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and that money ill bestowed, which is gyuen to the maintenaunce of his Ministers.
and that money ill bestowed, which is given to the maintenance of his Ministers.
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When Zaccheus could not see Christ for the multitude, he climbes vp into a tree, that groweth in the way where he was to passe, that from a tree he might behold him, which was to suffer on a tree for mans saluation.
When Zacchaeus could not see christ for the multitude, he climbs up into a tree, that grows in the Way where he was to pass, that from a tree he might behold him, which was to suffer on a tree for men salvation.
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So when wee cannot drawe neere to Christ by reason of our sinnes that presse vs downe, we must clymb vp by a liuely faith, whiche is the tree of life, that groweth in the waie to eternall life, that so with the eyes of our fayth, we may behold him that dyed for our sinnes vpon a tree.
So when we cannot draw near to christ by reason of our Sins that press us down, we must clymb up by a lively faith, which is the tree of life, that grows in the Way to Eternal life, that so with the eyes of our faith, we may behold him that died for our Sins upon a tree.
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It was a wilde figge tree that Zaccheus clymbed, but not like that vnfruitfull one which our Sauiour cursed:
It was a wild fig tree that Zacchaeus climbed, but not like that unfruitful one which our Saviour cursed:
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for this bare most pretious fruite, euen such as Christ himselfe vouchsafed to plucke.
for this bore most precious fruit, even such as christ himself vouchsafed to pluck.
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A happie tree that bare suche pretious fruite as Zaccheus was, but thrise happie Zaccheus, that so happily clymbed on that happie tree.
A happy tree that bore such precious fruit as Zacchaeus was, but thrice happy Zacchaeus, that so happily climbed on that happy tree.
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This tree grewe in the way that Christ was to passe, for else Zaccheus might haue climbed to no purpose:
This tree grew in the Way that christ was to pass, for Else Zacchaeus might have climbed to no purpose:
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So if wee desire to finde Christ, we must seeke him in the waie where hee hath promised to shewe himselfe vnto vs, that is, in his holy Temple, where his word is duely preached, and his Sacramentes reuerently administred,
So if we desire to find christ, we must seek him in the Way where he hath promised to show himself unto us, that is, in his holy Temple, where his word is duly preached, and his Sacraments reverently administered,
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for where two or three are so gathered together, hee hath promised to be present amongst them.
for where two or three Are so gathered together, he hath promised to be present among them.
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The third Circumstance. When Christ came to the place, he looked vp and saw Zaccheus.
The third Circumstance. When christ Come to the place, he looked up and saw Zacchaeus.
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As Zaccheus ranne before to see Christ, so Christ followed after to see Zaccheus. Sathan for his part, went about like a roaring Lyon, seeking to deuoure him, but Christ for his part, goeth about like a good Sheepeheard, minding to saue him.
As Zacchaeus ran before to see christ, so christ followed After to see Zacchaeus. Sathan for his part, went about like a roaring lion, seeking to devour him, but christ for his part, Goes about like a good Shepherd, minding to save him.
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And although Sathan a strong armed man, had taken some possession in ye heart of Zaccheus, yet Christ a stronger then he, commeth vnarmed, And although Sathan a strong armed man, had taken Some possession in you heart of Zacchaeus, yet christ a Stronger then he, comes unarmed,
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and taketh from him his harnesse wherein hee trusted, and rescueth the spoyle.
and Takes from him his harness wherein he trusted, and rescueth the spoil.
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Christ comes to the place where Zaccheus was, because otherwise, it had been vnpossible for Zaccheus to come to his presence:
christ comes to the place where Zacchaeus was, Because otherwise, it had been unpossible for Zacchaeus to come to his presence:
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for vnlesse the Lorde vouchsafe to come vnto vs, we cannot attaine to the presence of God.
for unless the Lord vouchsafe to come unto us, we cannot attain to the presence of God.
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As no man might haue anie accesse to King Assuerus, except hee stretched out his golden Scepter,
As no man might have any access to King Assuerus, except he stretched out his golden Sceptre,
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so no man may come to Christ, vnlesse hee be called by the golden scepter of his sacred word.
so no man may come to christ, unless he be called by the golden sceptre of his sacred word.
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Christ looked vp and saw Zaccheus, before Zaccheus could looke down to behold him. christ looked up and saw Zacchaeus, before Zacchaeus could look down to behold him.
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Thus doth the Lord preuent vs with his mercie, whome hee might cast off in his iustice:
Thus does the Lord prevent us with his mercy, whom he might cast off in his Justice:
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and if hee perceiue in vs a willing minde to come vnto him, he is content to come first vnto vs. And like that good Father, Luke, 15. to beholde vs while wee are yet a great way off,
and if he perceive in us a willing mind to come unto him, he is content to come First unto us And like that good Father, Lycia, 15. to behold us while we Are yet a great Way off,
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and to haue compassion on vs.
and to have compassion on us
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When Iobs three friends that came to visite him in his great calamitie, lift vp their eyes a farre of, they knewe not Iob, because he was so sore afflicted:
When Jobs three Friends that Come to visit him in his great calamity, lift up their eyes a Far of, they knew not Job, Because he was so soar afflicted:
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but Christ who is the myrror of true friendship, cannot so soone forget his friendes, howsoeuer they be disguised.
but christ who is the mirror of true friendship, cannot so soon forget his Friends, howsoever they be disguised.
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He knoweth his owne sheepe where soeuer hee seethe them.
He Knoweth his own sheep where soever he seethe them.
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Iohn 10. whether they be vnder the figge-tree as Nathaniell was, or vppon the figge-tree as Zaccheus was, he hath respect vnto them. John 10. whither they be under the Fig tree as Nathaniel was, or upon the Fig tree as Zacchaeus was, he hath respect unto them.
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And if they haue a desire to seeke, they shall be sure to find. Math, 7. And if they labour and are heauie laden, he will refresh them.
And if they have a desire to seek, they shall be sure to find. Math, 7. And if they labour and Are heavy laden, he will refresh them.
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Math. 11. Christ is nowe come to the place where Zaccheus is to be called,Math. 11. christ is now come to the place where Zacchaeus is to be called,
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and as Abraham, Gene. 22. lift vp his eyes and saw in the bushe a Ramme that was to be sacrificed,
and as Abraham, Gene. 22. lift up his eyes and saw in the bush a Ram that was to be sacrificed,
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so Christ lifting vp his eyes, sawe in the tree, Zaccheus the sinner that was to bee conuerted.
so christ lifting up his eyes, saw in the tree, Zacchaeus the sinner that was to be converted.
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And now beginnes the conuersion of Zaccheus, for now Christ beginnes to speake vnto him.
And now begins the conversion of Zacchaeus, for now christ begins to speak unto him.
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Zaccheus desired onely to see Christ, but now Christ calleth him by name, and offereth hys owne selfe vnto him.Zacchaeus desired only to see christ, but now christ calls him by name, and Offereth his own self unto him.
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This was more then Zaccheus expected, and yet no more then Christ vouchsafeth, namelie, to giue more then is desired.
This was more then Zacchaeus expected, and yet no more then christ vouchsafeth, namely, to give more then is desired.
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The sicke of the Palsey that asked health, obtained also forgiuenesse of sinnes. Salomon desired wisedome, and the Lord gaue him wisedome & aboundance of wealth beside.
The sick of the Palsy that asked health, obtained also forgiveness of Sins. Solomon desired Wisdom, and the Lord gave him Wisdom & abundance of wealth beside.
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Iacob asked but meate and clothing, and God made him a great rich man. Iacob asked but meat and clothing, and God made him a great rich man.
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And Zaccheus desired onely to haue a sight of Christ, and was so happie as to entertaine him into hys house.
And Zacchaeus desired only to have a sighed of christ, and was so happy as to entertain him into his house.
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Thus the Lord that is rich in mercy to all that call vppon him, vseth oftentimes to giue more then wee aske:
Thus the Lord that is rich in mercy to all that call upon him, uses oftentimes to give more then we ask:
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and hee that is alwaies found of them that seeke him with their whole heart, is founde also sometime of Gentiles that knew not God.
and he that is always found of them that seek him with their Whole heart, is found also sometime of Gentiles that knew not God.
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Esa. 65. 1. Let vs therefore that were sometime sinners of the Gentiles, seeke the Lord as Zaccheus did while he may be founde, and call vppon him while hee is nigh. Isaiah 65. 1. Let us Therefore that were sometime Sinners of the Gentiles, seek the Lord as Zacchaeus did while he may be found, and call upon him while he is High.
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Hee will be found of them that seeke him heartilie, and is nigh to all them that call vppon him faithfully. Psalm. 145. 18. Zaccheus come downe at once.
He will be found of them that seek him heartily, and is High to all them that call upon him faithfully. Psalm. 145. 18. Zacchaeus come down At once.
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Now Christ begins to call Zaccheus from the tree to be conuerted, as God called Adam from among the trees of the Garden to be cursed.
Now christ begins to call Zacchaeus from the tree to be converted, as God called Adam from among the trees of the Garden to be cursed.
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Gene, 3. Before, Zaccheus was too lowe, and therefore was faine to climbe, but nowe he is too high, Gene, 3. Before, Zacchaeus was too low, and Therefore was feign to climb, but now he is too high,
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and therefore hee must come downe.
and Therefore he must come down.
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And we (for the most part) are either too high, or too low, too hot or too cold, too quick,
And we (for the most part) Are either too high, or too low, too hight or too cold, too quick,
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or too slothfull in the Lords busines.
or too slothful in the lords business.
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Somtime wee flock together to heare a Sermon, like the people Luke, 5, that pressed vpon Christ to heare the word:
Sometime we flock together to hear a Sermon, like the people Lycia, 5, that pressed upon christ to hear the word:
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and anone wee runne to see some pleasant pasttime, like the Athenians, whose eares alwaies itched to heare some newes.
and anon we run to see Some pleasant pasttime, like the Athenians, whose ears always itched to hear Some news.
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Who make more shewe of conscience and religion, then they that shewe themselues most irreligious and vnconscionable? Who seemed more confident and vertuous in Christ hys cause then Peter? and not long after, who more trayterous and faint-harted.
Who make more show of conscience and Religion, then they that show themselves most irreligious and unconscionable? Who seemed more confident and virtuous in christ his cause then Peter? and not long After, who more traitorous and fainthearted.
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Many can saie with Peter, that they will not stick to die before they will denye Christ,
Many can say with Peter, that they will not stick to die before they will deny christ,
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but when it comes to the tryall they are readie to abiure Christ and his religion,
but when it comes to the trial they Are ready to abjure christ and his Religion,
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before they will hazarde either life or lyuing.
before they will hazard either life or living.
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He that will come to Christ, must come at once, without delay, for delays (specially in the matter of our saluation) are most daungerous,
He that will come to christ, must come At once, without Delay, for delays (specially in the matter of our salvation) Are most dangerous,
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& repentance may not be deferred.
& Repentance may not be deferred.
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We must make no tarrying to turne vnto the Lord, nor put off from day to day, We must make no tarrying to turn unto the Lord, nor put off from day to day,
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least the wrath of the Lord breake forth sudainelie and we be destroyed in our securitie and perish in the time of vengeance. lest the wrath of the Lord break forth sudainelie and we be destroyed in our security and perish in the time of vengeance.
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When the Lord is minded to doe vs good, he wil haue vs come quickly like Ioseph, Gene, 45. 6. that in the tyme of famine, would haue his Father Iacob to come downe quickly vnto him, to soiourne in Egypt, where there was some plentie of foode.
When the Lord is minded to do us good, he will have us come quickly like Ioseph, Gene, 45. 6. that in the time of famine, would have his Father Iacob to come down quickly unto him, to sojourn in Egypt, where there was Some plenty of food.
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As the children of thys world are verie nimble to worke wickednes, so the children of light, shoulde be as nimble to followe goodnesse.
As the children of this world Are very nimble to work wickedness, so the children of Light, should be as nimble to follow Goodness.
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Iudas was nimble to betraie Christ, Iohn. 13. 27. and the badde debters, Luke. 16. could sitte downe quickly to misreckon their creditor: Iudas was nimble to betray christ, John. 13. 27. and the bad debtors, Lycia. 16. could sit down quickly to misreckon their creditor:
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so let vs come quicklie to heare of Christ, that Christ may accept of vs quicklie, let vs be nimble to make our account before, that we doe not (lyke the foolish builder) come short of our reckoning.
so let us come quickly to hear of christ, that christ may accept of us quickly, let us be nimble to make our account before, that we do not (like the foolish builder) come short of our reckoning.
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But why must Zaccheus come downe so hastily? euen to entertaine Christ into hys house.
But why must Zacchaeus come down so hastily? even to entertain christ into his house.
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For to day (sayth Christ) I must abide with thee. For to day (say christ) I must abide with thee.
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This was ioyfull newes to little Zaccheus. Not long before, he wanted meanes to see Christ,
This was joyful news to little Zacchaeus. Not long before, he wanted means to see christ,
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but now he hath opportunitie to entertaine him into his house.
but now he hath opportunity to entertain him into his house.
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There was more humanitie in Christ then in Zaccheus, for if Christ had not bidden himselfe to dinner, hee had not been bidden for Zaccheus. So if Christ doe not offer himselfe vnto vs in his afflicted members, hee may go long enough before we will offer him any entertainment.
There was more humanity in christ then in Zacchaeus, for if christ had not bidden himself to dinner, he had not been bidden for Zacchaeus. So if christ do not offer himself unto us in his afflicted members, he may go long enough before we will offer him any entertainment.
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As often as the poore craueth anie reliefe at our handes, let vs imagine that Christ asketh something of vs: As often as the poor craveth any relief At our hands, let us imagine that christ asks something of us:
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but as Zaccheus must entertaine him presently without delay, so let vs be readie to helpe them presently,
but as Zacchaeus must entertain him presently without Delay, so let us be ready to help them presently,
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because they stand in neede of present helpe.
Because they stand in need of present help.
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And as hee must receiue Christ into his house, so wee must make account to receiue his needie members into our houses:
And as he must receive christ into his house, so we must make account to receive his needy members into our houses:
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And as the vniust Steward procureth himselfe friendes with his maisters goodes, so let vs make the poore to be our friendes, by our beneficence and bountie towards them, that so receiuing thē (when they haue neede) into our earthly houses, they may receiue vs when we stand in greatest neede, into euerlasting habitations. And as the unjust Steward procureth himself Friends with his masters goods, so let us make the poor to be our Friends, by our beneficence and bounty towards them, that so receiving them (when they have need) into our earthly houses, they may receive us when we stand in greatest need, into everlasting habitations.
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They that were inuited to the marriage, Math. 22. refused to come, but Christ is content to come to Zaccheus house before he was inuited.
They that were invited to the marriage, Math. 22. refused to come, but christ is content to come to Zacchaeus house before he was invited.
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Wherein also, hee sheweth his great humilitie, in comming before hee was requested, as they bewrayed their great arrogancie, in refusing to come beeing solemnely bidden.
Wherein also, he shows his great humility, in coming before he was requested, as they bewrayed their great arrogancy, in refusing to come being solemnly bidden.
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It was a part of great humilitie, that he that was most free from sinne, woulde vouchsafe to come into a sinners house:
It was a part of great humility, that he that was most free from sin, would vouchsafe to come into a Sinners house:
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but it was a signe of greater humilitie, that he would be wray his great necessitie,
but it was a Signen of greater humility, that he would be wray his great necessity,
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& seeke for succour at a sinners hand.
& seek for succour At a Sinners hand.
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Alas poore humble Sauiour, who though thou be Lord of heauen and earth, as thou art the sonne of God,
Alas poor humble Saviour, who though thou be Lord of heaven and earth, as thou art the son of God,
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yet as thou art the sonne of man, hast not whereon to lay thy head, Math. 8. How iustly did thy Prophet Ieremy wonder at thy humble pouerty, saying.
yet as thou art the son of man, hast not whereon to lay thy head, Math. 8. How justly did thy Prophet Ieremy wonder At thy humble poverty, saying.
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O thou hope of Israell, the Sauiour thereof in the time of trouble, why art thou as a straunger in the land, Oh thou hope of Israel, the Saviour thereof in the time of trouble, why art thou as a stranger in the land,
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or as one that passeth by to tarry for a night? The sonne of GOD vouchsafeth to come and that vnrequested, to a sinfull mans house, a speciall fauour:or as one that passes by to tarry for a night? The son of GOD vouchsafeth to come and that unrequested, to a sinful men house, a special favour:
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but hee disdaineth not to make his necessity knowne vnto him, O straunge humilitie! Heere therefore appeareth the singuler humanitie and great humilitie of Christ to sinfull men;
but he disdains not to make his necessity known unto him, Oh strange humility! Here Therefore appears the singular humanity and great humility of christ to sinful men;
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he offereth himselfe to bee their guest if he finde them willing to entertaine him for their guest.
he Offereth himself to be their guest if he find them willing to entertain him for their guest.
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And Zaccheus no doubt was willing to entertaine him:
And Zacchaeus no doubt was willing to entertain him:
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for although Christ heard not the voyce, yet he heard the affection of Zaccheus inuiting him to dynner.
for although christ herd not the voice, yet he herd the affection of Zacchaeus inviting him to dinner.
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As therefore Zaccheus was willing to receiue Christ into his house, so let vs be ready to receiue him into our harts.
As Therefore Zacchaeus was willing to receive christ into his house, so let us be ready to receive him into our hearts.
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For as Christ sayd to Zaccheus: This day I must abide at thy house, so he saith to euery one of vs, This day I must abide in your harts.
For as christ said to Zacchaeus: This day I must abide At thy house, so he Says to every one of us, This day I must abide in your hearts.
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Wherefore as the Prophet Dauid sayth, Open your gates that the King of glorie may come in, so I say vnto you, Open your hartes that the word of God may enter in.
Wherefore as the Prophet David say, Open your gates that the King of glory may come in, so I say unto you, Open your hearts that the word of God may enter in.
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This daie the word of God may abide in your harts, for thys day the word is preached vnto you,
This day the word of God may abide in your hearts, for this day the word is preached unto you,
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and who knoweth whether he shall liue to heare it the next Saboth. To day therefore if ye will heare his voyce, harden not your hearts:
and who Knoweth whither he shall live to hear it the next Sabbath. To day Therefore if you will hear his voice, harden not your hearts:
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as did ye Israelites, least if you harden your harts, his voice be heard no more amōgst you.
as did the Israelites, least if you harden your hearts, his voice be herd no more amongst you.
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This day you may gather this heauenlie Manna, as the Isralites might gather theyr Manna sixe dayes together, but to morrow (perhaps) and sixe dayes after you, may not gather it,
This day you may gather this heavenly Manna, as the Israelites might gather their Manna sixe days together, but to morrow (perhaps) and sixe days After you, may not gather it,
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as on the seauenth day Manna might not be found.
as on the Seventh day Manna might not be found.
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The Lord graunt that you may gather sufficient foode for the sustentation of your soules, that as Elias the Prophet iournied in the strength of the meate that the Angell brought him, euen vnto Horeb the Mount of God,
The Lord grant that you may gather sufficient food for the sustentation of your Souls, that as Elias the Prophet journeyed in the strength of the meat that the Angel brought him, even unto Horeb the Mount of God,
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so you in the strength of this spirituall meate which heere I bring you, may be able to passe thorowe the daungerous wayes of this troublesome worlde,
so you in the strength of this spiritual meat which Here I bring you, may be able to pass thorough the dangerous ways of this troublesome world,
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vnto Gods holy Mountaine, the Hauen of all happinesse, whither hee bring vs that hath deerely bought vs with his precious bloud, euen Christ Iesus the righteous:
unto God's holy Mountain, the Haven of all happiness, whither he bring us that hath dearly bought us with his precious blood, even christ Iesus the righteous:
p-acp npg1 j n1, dt n1 pp-f d n1, c-crq pns31 vvb pno12 d vhz av-jn vvn pno12 p-acp po31 j n1, av np1 np1 dt j:
(5) part (DIV2)
45
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to whome with the Father and the holy Ghost, three persons and one GOD, be giuen all glorie and maiestie, world without, end Amen. FINIS.
to whom with the Father and the holy Ghost, three Persons and one GOD, be given all glory and majesty, world without, end Amen. FINIS.
p-acp ro-crq p-acp dt n1 cc dt j n1, crd n2 cc crd np1, vbb vvn d n1 cc n1, n1 p-acp, n1 uh-n. fw-la.
(5) part (DIV2)
45
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