The Sinners Conversion
The source for this document is https://quod.lib.umich.edu/e/eebo/A12389.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
THE SINNERS CONuersion.
By Henry Smith.
Math. 18. verse, 3.
PS
At London printed for William Leake, and are to be sold at his shop in Paul's Church-yard, at the sign of the Crane. 1594.
The Text.
Luke, 19. verses, 1. 2. 3. 4 5.
I N the ende of the Chapter before going, we may see how Christ healed a man, blind in his bodily sight, namely Bartimaeus, whereby he showeth himself to be the physician of the body: Here we shall see how he cured one blind in mind, namely Zacchaeus, whereby he showeth himself to be the Physician of the soul, and therefore the Savior of the whole man.
In speaking of Zacchaeus and his conversion, we will observe four circumstances. First, the place where he was called, which was Jericho. Secondly, the person that was called, Zacchaeus the Publican. Thirdly, by whom and how he was called, by the voice of Christ. And lastly, the effect and fruit of his calling, his good confession.
The first Circumstance.
First therefore for the place where he was converted, it appeareth to be Jericho, a City not far distant from Jerusalem. It was sometime a notable City, till it was subverted and ruinated by the Lord's Champion Joshua. It was built again in the days of Ahab, by Hiel the Bethelite, and remaineth at this day with the rest of that holy-land, under the Turkish Empire. Unto this Jericho, the Lord of heaven and earth vouchsafeth to come, in the likeness of a servant. And as Joshua compassed Jericho seven times, minding to destroy it, so Christ the true Joshua, resorted oftentimes to Jericho, minding to save it. But as in the destruction of Jericho, Joshua spared none but Rahab the harlot: so Jesus in his journey to Jericho, converted none but Zacchaeus the Publican. When Joshua had conquered and rased Jericho, he sowed salt in it to make it barren, and cursed him that should attempt to build it up: yet in this barren soil Christ hath his spiritual haiuest, and in this cursed Cytty he hath a holy Temple a blessed building. Samaria that wicked Citty affordeth many that believe in Christ. John, 4, 39. And out of Galilee, from whence they thought no good thing might come. John, 1, ver. 46. Christ called diverse of his Apostelles, and even in Jericho this cursed City, Christ hath a rich man that is to be saved. In every place Christ hath his chosen. There is neither Jew nor Gentile, Barbarian nor Scythian, bound nor free, but Christ is all in all, to all that call upon him. Rom. 10, 12.
The second circumstance.
Now followeth 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. 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.
Zacchaeus was a Gentile, a marvel to see a Gentile become a Jew: that is, to believe in Christ. He was a principal Publican. A strange thing to see a chief Customer to give over his office: and he was rich also, a rare matter to see a rich man to enter into the kingdom of God: and therefore behold a miracle, as if at this day, the Turck: the Pope, and the King of Spain, were at once persuaded to forsake their Idolatry and superstition. Christ going to Jerusalem, converteth a Gentile, to signify the calling of the Gentiles: he converteth a Publican, to show that notorious sinners may hope to be saved, if they repent and amend, as Zacchaeus did. He cōuerteth a rich man, to show that all rich men are not excluded from the kingdom of heaven,
He was called Zacchaeus before his conversion, but he was never truly called Zacchaeus till Christ called him so. His name signifying, simple, pure honest, but his life was subtle, impure, and most detestable. Thus many are called by honest names, whose deeds bewray their dishonest natures, and vices oftentimes are shrouded in the habits of virtue, like Aesop’s Ass, masking in the Lions skin, till his long ears detect his folly; or like the Crowe that is decked in other plumes, till every byrd do pluck his feather.
Zacchaeus by his profession was a Publican, and therefore much detested of the Jews: for Publicans were the Romaine Officers, appointed to gather and receive public custom or tribute of the Jews, who were at that time in subjection unto the Romaines. And amongst these Officers, Zacchaeus was the chief, and (as it seemeth) Ouer-seer of the rest that where in Ierico, and therefore in chief hatred among the Jews, as one that chiefly favored the Romans tyranny, and served to abridge their Country liberty, which ought not be subject to any Nation.
Besides, he contemned the ceremonies of the Jews, and regarded not their Religion, nor lived after their Law, and therefore with the rest of the Heathen Publicans, was excommunicate out of their Synagogue Math. 18.
Thus was he hated for his profession, because he was a Publican, & for his religion, because he was a Heathen. Yet was he beloved for his wealth, for rich men have many friends. Prov. 14. 20. And though they do never so wickedly, yet have they some to take their parts. If they speak never so proudly, yet are there some to praise their saying. Eccle 13, 23, 24.
Zacchaeus was a Publican, and therefore riche: for Publican's must needs he rich, and Usurers will be wealthy. But rich Publicans make poor princes, and wealthy Usurers make many beggars. In every Province there were many Publicans, and therefore much poor people in every place: for where there be many Caterpillars, the fruit is soon consumed, and where there be many extorcioners, beggars must needs abound.
By the Law of God, there might be nobegger in Israel, but when so many Publicans were suffered to receive tribute of the Jews contrary to God's Law, no marvel though so many sat and begged, contrary to God's Law. Luke. 18. John, 9. Acts. 3 By the Law of God. There ought to be no beggars among Christians. Psal. 3. 2. 25. but when so many Usurers are tolerated in a Christian Common-wealth, contrary to the Law of Christ, Luke. 6. 35. no marvel though we have so many beggars, contrary to the mind of Christ. The poor (saith Christ) ye shall have always with you, but when you will you may do them good: and we shall be sure to have the poor amongst us always, but we must make such good provision for them, that they be not fain to beg their bread.
Thus was Zacchaeus rich to himself, for he was a Publican, but he was rich toward God also, for he had a desire to see Christ. Almighty God, who is rich in mercy, Eph. 2. hath so inspyred his heart with the desire of heavenly riches, that whereas before, his whole delight was in seeking of wordly wealth, 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: and he whose heart was wholly set upon earthly profit, is now like old Simeon, most desirous to see his Savior. The Tetrach Herod desired to see Christ, and despised him when he saw him. Luke. 23. 8. 11. but Zacchaeus the Publican, desired to see Christ, and rejoiced when he saw him, like Abraham that desired to see the day of Christ. John. 8. 56. and therefore of the servant of Satan, Zacchaeus is now become the child of Abraham, which rejoiced to see the day of Christ. Happy were his eyes that saw so blessed a sight, for many Prophets and righteous men have desired to see and to hear those things that Zacchaeus both saw and heard, and could not see nor hear the same. If Jacob thought himself happy, if that he might but see his Son Joseph before his death, then surly thrice happy Zacchaeus, whose hap it was, not only to see (as Jacob did) but to rejoice (as Marie did) in Christ his Savior.
As Zacchaeus was desirous to see Christ in earth, so I would have the riche men of our time, desirous to see Christ in heaven. 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. Acts. 7. But if our faith be so weak sighted that we cannot see Christ, yet let us have a desire to hear Christ in his word, whereby our faith may be increased, for faith cometh by hearing the word of God. 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 Savior.
King Solomon left some books in writing, wherein is seen some part of his wisdom, 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. This is that heavenly food, Math. 4. 4. whereby our souls are fed unto eternal life, let us therefore labor for that heavenly food: 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. The people in the time of Christ, John, 6. 24. took great pains to follow Christ both by land and sea, and many now a days (I confess) are very forward to follow his faithful Ministers, but as they followed Christ so fast to fill their bellies, so these frequent Sermons for fashion to serve the time.
Zacchaeus is desirous to see Christ, a godly care, but yet he could not obtain his purpose: a thing common, for everyone that hath any good motion, hath always some hinderance to cross the same, and Zacchaeus hath a double impediment to hinder his honest enterprise: The press of the people, And his little stature. Whereof the former, that is, the multitude, is always wont to be an enemy to those that would come to Christ. This hindered the blind man from receiving his sight. Luke, 18. for the people rebuked him that he should hold his peace, till Christ called him and opened his eyes. This hindered them that brought the man sick of the Palsy. Mark, 2. for they could not come at Christ for y e press, till they uncovered the roof of the house, and let down the bed wherein the sick of the Palsy lay.
This hindered the healing of the deaf and dumb, Mark, 7. till Christ took him aside out of the multitude and cured him. This hindered the raising of the Rulers daughter. Matthew, 9. till Christ had thrust out the Minstrels and the multitude, and then restored the maid to life. Finally, this hindered Zacchaeus here from coming unto Christ, till Christ vouchsafed to call him to himself. Thus always a multitude that is prone to evil, doth withdraw and hinder us from approaching unto Christ: 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. He was so low of stature, that he could not see Christ above the multitude: but Christ was above the multitude, and therefore could see Zacchaeus though he were so low of stature. For God looketh not on the countenance, nor on the height of a man's stature, but the Lord beholdeth the heart, and preferreth little David before Eliab his eldest brother, because he findeth in him a better heart to serve the Lord. And Zacchaeus in his little body, hath a heart and mind prepared to seek and see the Lord. Zacchaeus was so low that he could not see Christ, but many amongst us are so high that they will not see Christ. The common people in the time of Christ, were so desirous to follow Christ, that neither lameness, nor blindness, nor sickness, could stay them from coming to him: but the Common people in our time, are more ready to follow their sport and pastime, then to come to the Church to hear of Christ. And as for our rich men, who seeth not that they will make great hast to see a commodity, but will scarce come out of doors to hear a Sermon?
They come to Church, as Nicodemus came to Christ by night, as if they were ashamed to come to Church: but they run after profit to get riches, as Gehazi ran after Naaman the Syrian to get a bribe.
Thus hath Zacchaeus two lets, that he could not see Christ, the one in the people, the other in himself: and we have many lets to withdraw us from Christ, some are external and without us, as the inticementes of the world, and some are internal and within us, as the lusts of our own flesh. 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. Zacchaeus was a man of little stature, and that hindered him from seeing Christ in earth, and we are men of little faith, and that is the cause we cannot behold Christ in heaven.
Though Zacchaeus was a man of little stature, yet it appeareth that he was not a man of little wit: For when he could not come to the sight of Christ for the multitude, he had the wit to run before, and to clime up into a tree to obtain his purpose. And for the moste part it falleth out, that men of low stature, are men of high conceit, and the shortest bodies, have the sharpest wits, God so providing, that the defectes of their bodies, might be supplied with the gifts of their mind. Now Zacchaeus that before was loath to move his foot from the Custom-house for loosing his profit, begins to run after Christ for fear of a greater loss, like Elisa that left his plowing, and ran after Elias to follow his new vocation. But Zacchaeus doth not only run, but also clymbe up into a Tree to see Christ: A strange thing, that Zacchaeus a rich man, and a chief Customer, should behave himself so childishly in the sight of so great a multitude: 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. So they that will follow Christ, must make account to do many things contrary to the fashion of the world, and their own liking. 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?
But alas where is there any almost, that preferreth not the fruition of this earthly prison, before the possession of that heavenly mansion: and had rather hazard the hope which they have of eternal glory, then leese the present enjoying of their fading pleasure.
The ambitious man hunteth after honor, and will not leese an inche of his estimation. The covetous man seeks after profit, and counts (like Judas ) all lost that comes not to his bags. And the voluptuous man bestows his time in pleasure, and thinketh that his chief felicittie. Thus every man makes his heaven of that wherein he most delighteth, & is content to take great pains to accomplish his fond desires. But here Zacchaeus is of another mind, for being a public officer, he climbs into a tree, which stood not with his gravity: and being a rich man, he runs to see Christ, which was not for his worldly profit; yea he takes great pains to see Christ, not respecting his ease or pleasure.
Thus must we be affected if we desire to come to Christ, that neither honors nor preferments, nor profit nor pleasure, nor kyndred nor freends, be able to hold us back. We must be ready not only to run, but also to climb (if need require) as Zacchaeus did: that is, to take some pain and travail to have a sight of Christ.
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.
The people in David's time, brought so much treasure, and so many gyfts to the building of God's Temple, that the Priests were fain to bid them cease, but a great part of the people in our time, are so sparing of their pains and cost, that they think that very time misspent which is employed in the service of God: and that money ill bestowed, which is given to the maintenance of his Ministers.
When Zacchaeus could not see Christ for the multitude, he climbs up into a tree, that groweth in the way where he was to pass, that from a tree he might behold him, which was to suffer on a tree for man's salvation. 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 groweth 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.
It was a wild fig tree that Zacchaeus clymbed, but not like that unfruitful one which our Savior cursed: for this bare most precious fruit, even such as Christ himself vouchsafed to pluck. A happy tree that bare such precious fruit as Zacchaeus was, but thrice happy Zacchaeus, that so happily clymbed on that happy tree.
This tree grew in the way that Christ was to pass, for else Zacchaeus might have climbed to no purpose: 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, for where two or three are so gathered together, he hath promised to be present amongst them.
The third Circumstance.
When Christ came to the place, he looked up and saw Zacchaeus.
As Zacchaeus ran before to see Christ, so Christ followed after to see Zacchaeus. Satan for his part, went about like a roaring Lyon, seeking to devour him, but Christ for his part, goeth about like a good Sheepeheard, minding to save him. And although Satan a strong armed man, had taken some possession in y e heart of Zacchaeus, yet Christ a stronger then he, cometh unarmed, and taketh from him his harness wherein he trusted, and rescueth the spoil.
Christ comes to the place where Zacchaeus was, because otherwise, it had been impossible for Zacchaeus to come to his presence: for unless the Lord vouchsafe to come unto us, we cannot attain to the presence of God. As no man might have any access to King Ahasuerus, except he stretched out his golden Scepter, so no man may come to Christ, unless he be called by the golden scepter of his sacred word.
Christ looked up and saw Zacchaeus, before Zacchaeus could look down to behold him. Thus doth the Lord prevent us with his mercy, whom he might cast off in his justice: 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, Luke, 15. to behold us while we are yet a great way off, and to have compassion on us.
When Job's three friends that came to visit him in his great calamity, lift up their eyes a far of, they knew not Job, because he was so sore afflicted: but Christ who is the myrror of true friendship, cannot so soon forget his friends, howsoever they be disguised. He knoweth his own sheep where soever he seethe them. John 10. whether they be under the fig-tree as Nathaniel was, or upon the fig-tree as Zacchaeus was, he hath respect unto them. And if they have a desire to seek, they shall be sure to find. Math, 7. And if they labor and are heavy laden, he will refresh them. Math. 11. Christ is now come to the place where Zacchaeus is to be called, and as Abraham, Gene. 22. lift up his eyes and saw in the bushe a Ram that was to be sacrificed, so Christ lifting up his eyes, saw in the tree, Zacchaeus the sinner that was to be converted. And now begins the conversion of Zacchaeus, for now Christ begins to speak unto him.
Zacchaeus desired only to see Christ, but now Christ calleth him by name, and offereth his own self unto him. This was more then Zacchaeus expected, and yet no more then Christ vouchsafeth, namely, to give more then is desired. 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. Jacob asked but meat and clothing, and God made him a great rich man. And Zacchaeus desired only to have a sight of Christ, and was so happy as to entertain him into his house.
Thus the Lord that is rich in mercy to all that call upon him, useth oftentimes to give more then we ask: 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. Esa. 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 nigh. He will be found of them that seek him heartily, and is nigh to all them that call upon him faithfully. Psalm. 145. 18.
Zacchaeus come down at once. 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. Gene, 3. Before, Zacchaeus was too low, and therefore was fain to climb, but now he is too high, and therefore he must come down. And we (for the most part) are either too high, or too low, too hot or too cold, too quick, or too slothful in the Lord's business. Somtime we flock together to hear a Sermon, like the people Luke, 5, that pressed upon Christ to hear the word: and anon we run to see some pleasant pasttime, like the Athenians, whose ears always itched to hear some news. 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 traiterous and faint-hearted.
Many can say with Peter, that they will not stick to die before they will deny Christ, but when it comes to the trial they are ready to abjure Christ and his religion, before they will hazarde either life or living.
He that will come to Christ, must come at once, without delay, for delays (specially in the matter of our salvation) are most dangerous, & repentance may not be deferred. We must make no tarrying to turn unto the Lord, nor put off from day today, least the wrath of the Lord break forth sudainelie and we be destroyed in our security and perish in the time of vengeance. When the Lord is minded to do us good, he will have us come quickly like Joseph, Gene, 45. 6. that in the time of famine, would have his Father Jacob to come down quickly unto him, to sojourn in Egypt, where there was some plenty of food.
As the children of this world are very nimble to work wickedness, so the children of light, should be as nimble to follow goodness. Judas was nimble to betray Christ, John. 13. 27. and the bad debtors, Luke. 16. could sit down quickly to misreckon their creditor: 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.
But why must Zacchaeus come down so hastily? even to entertain Christ into his house. For today (saith Christ) I must abide with thee. This was joyful news to little Zacchaeus. Not long before, he wanted means to see Christ, but now he hath opportunity to entertain him into his house. 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. As often as the poor craveth any relief at our hands, let us imagine that Christ asketh something of us: but as Zacchaeus must entertain him presently without delay, so let us be ready to help them presently, because they stand in need of present help. And as he must receive Christ into his house, so we must make account to receive his needy members into our houses: 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 thē (when they have need) into our earthly houses, they may receive us when we stand in greatest need, into everlasting habitations.
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. Wherein also, he showeth his great humility, in coming before he was requested, as they bewrayed their great arrogancy, in refusing to come being solemnly bidden. It was a part of great humility, that he that was most free from sin, would vouchsafe to come into a sinners house: but it was a sign of greater humility, that he would be wray his great necessity, & seek for succor at a sinners hand.
Alas poor humble Savior, who though thou be Lord of heaven and earth, as thou art the son of God, yet as thou art the son of man, hast not whereon to lay thy head, Math. 8. How justly did thy Prophet Jeremiah wonder at thy humble poverty, saying. O thou hope of Israel, the Savior thereof in the time of trouble, why art thou as a stranger in the land, or as one that passeth by to tarry for a night? The son of GOD vouchsafeth to come and that vnrequested, to a sinful man's house, a special favor: but he disdaineth not to make his necessity known unto him, O strange humility!
Here therefore appeareth the singular humanity and great humility of Christ to sinful men; he offereth himself to be their guest if he find them willing to entertain him for their guest. And Zacchaeus no doubt was willing to entertain him: for although Christ heard not the voice, yet he heard the affection of Zacchaeus inviting him to dynner. As therefore Zacchaeus was willing to receive Christ into his house, so let us be ready to receive him into our harts. For as Christ said to Zacchaeus: This day I must abide at thy house, so he saith to everyone of us, This day I must abide in your harts.
Wherefore as the Prophet David saith, 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. This day the word of God may abide in your harts, for this day the word is preached unto you, and who knoweth whether he shall live to hear it the next Saboth. To day therefore if ye will hear his voice, harden not your hearts: as did y e Israelites, least if you harden your harts, his voice be heard no more amongst you. This day you may gather this heavenly Manna, as the Israelites might gather their Manna six days together, but tomorrow (perhaps) and six days after you, may not gather it, as on the seventh day Manna might not be found.
The Lord grant that you may gather sufficient food for the sustentation of your souls, that as Elias the Prophet iournied in the strength of the meat that the Angel brought him, even unto Horeb the Mount of God, 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, 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 Jesus the righteous: to whom with the Father and the holy Ghost, three persons and one GOD, be given all glory and majesty, world without, end Amen.