Twelve Sermons, Sermon 7 – Prayer 1
THE SINNERS CONFESSION
The Text. Luke, chap. 19. vers. 6. 7. 8. 9.
6 Then he came downe hastily, and receiued him ioifully.
7 And when all they sawe it, they murmured saying, that he was gone in to lodge with a sinfull man.
8 And Zaccheus stood forth, and sayd vntounto the Lorde, Beholde, Lord, the halfe of my goods I giuegive to the poore: and if I hauehave taken from any man by forged cauillation, I restore him foure fold.
9 Then Iesus sayd vntounto him, This day is saluation come vntounto this house, forasmuch as hee is also become the soune of Abraham.
YOu heard the last Sabboth, how Zacheus the Publican was called to be a Christiā: now you shal heare the fruit of his conuersion. No sooner had Christ called him from the tree, but that he came downe hastilie, and receiued him ioifullie.
This was the fruit which it had in the heart of Zaccheus, namely, obedience to the voice of Christ: a fruite more pretious and acceptable vntounto God, than the most pleasant fruits which Eden yeelded, and a sacrifice more sweet and acceptable vntounto him, than all the sacrifices which the law required. This is the sacrifice where with the Lorde is pleased, euen when his voice is obeyed, 1. Sam. 15. 22. The voyce of the Lord is a glorious voyce, and mighty in operation, diuiding the flames of fire, and shaking the Cedar trees. So the Psalm 29voyce of Christ is a glorious voyce, his voyce is mightie in Heb 4. 12operation, diuiding the soule and the spirit, and shaking Zaccheus from the wilde figge-tree, whereinto hee had climed.
The same God, to whose commaund, the windes, the sea, Math. 8.the diuels and death it selfe obey, here commaundeth Zaccheus to come downe at once, and he commeth downe hastilie to receiue him to his house, and he receiueth him ioyfully. As Zaccheus could not come at Christ till he was called, so no man can come to Christ except the Father drawe Iohn 6. 44him: and as Zaccheus could not chuse but come, when he was called by the voyce of Christ: so when any man is called effectually by the preaching of the Gospell, hee cannot chuse but come to Christ: for where there is an effectuall calling, there is grace giuen also to obey the same. Ro. 8. 30. The Lord is faine sometime to cal vsus oftē, because we know not the voyce of him that calleth vsus, as hee called Samuel three times, before he answered: because at that time Samuel knew not the Lord, 1. Sam. 3. 7. But as soone as he vnderstood that it was the Lord that spake vntounto him, he replied presently, Speake on Lord, for thy seruant heareth. So when the Lorde calleth any man effectually by the preaching of his worde, all the partes and powers of his bodie doe yeeld their obedience, the eare listneth, the tongue confesseth, the heart beleeueth, the head deuiseth, the hand performeth, the foote runneth, the eye directeth, and all concurre to do thy wil, O God, Psal. 40. 7.
Such and so effectuall is the voyce of Christ in the hearts of his chosen, that it maketh Saul of a bloudy persecutor to Actes 9 Math. 4.become Paul a painfull preacher: it causeth Peter of a sillie Fisher-man, to become a catcher of men: and Zaccheus here of a vile Publican, to become a zealous Christian. And such also is the nature of the word preached, wheresoeuer it 1. Cor 3. 7pleaseth the Lord to giuegive successe and increase thereto, that it is able to transforme the mindes of men, to be get faith in the hearts of Infidels, and (in a worde) to saue such as are ordained to eternal life, Acts 13. This is the power of the word Rom 1of God, euen to cause a consenting to the truth thereof: and this is the propertie of the children of God, to yeeld all obedience to the word of God. Assoone as Christ calleth Zaccheus, he comes downe presently, like the light in the creation, that was made as soone as God sayd, Let there be light. Here therefore of Zaccheus that obeied the voice of Christ, let vsus learne obedience to the voice of Christ: for as Christ biddeth Zaccheus to come down, because he was too high: so he saith to eueryevery one of vsus, Come downe, because wee are too high minded. But with vsus the voyce of Christ is not so effectuall, as it was with Zaccheus: for hee was content to come downe at the first bidding: but we must be often bidden to beware of pride and ambition, and yet wee will still bee climing. There are fewe so high that are content vvith their calling, but as Haman was alwaies aspiring til he came Hest 7.to the gallowes, so many amongst vsus are alwaies climing, till they catch a fall.
Againe, as Christ sayd to Zaccheus, To day I must abide at thy house: so Christ sayth to vsus, To day my poore afflicted members should receiue some succour at your handes. But as the Priest & the Leuite, Luke 10. passed by the wounded man leauing him halfe dead: so we (for the most part) passe by our needy brethren, leauing them vnr eleeued. Thus are we eueryevery way disobedient to the voice of Christ. He teacheth vsus to be humble as he himselfe is, Matth. 11. 29. and we waxe proud and insolent as Sathan is. He willeth vsus to bee mercifull, as our heauenly father is, Luke 6. 36. and wee are cruell and vnmercifull, as the rich glutton was, Luk. 16. This is the cause vvhy the earth deceiueth and rendreth not her fruit, Esai. 24. 5. This is the cause why the sword deuoureth abroad, and the pestilence destroieth at home, Deut. 28. 15. Leuit. 26. 24. 25. and in a worde, this is the cause of all the mischiefes and calamities that are threatned, euen because vve are obstinate and rebellious against the Lorde, wee are vndutifull and disobedient to the voyce of Christ, that calleth vsus so louingly to come vntounto him, Mat. 11. 28.
Zaccheus vvas called but once, and he commeth quickly, but we are called oftentimes, and almost eueryevery day, and that by the voice of Christ himselfe: for, he that heareth you (saith Christ, Luke 10. 16.) heareth me: and yet wee cannot find the way to Christ. The word of God, vvhichwhich is the lanterne vntounto our feete, and the light vntounto our paths, Psal. 119. hath bin plainly and plentifully preached amongst vsus these many yeares, and yet many amongst vsus hauehave not yet learned to come to Christ. Zaccheus comes quickly when Christ calleth him, let vsus therefore learne of Zaccheus to come quickly when Christ calleth vsus. We must bee quicke in the Lords busines, for God cannot abide loyterers standing all the day idle, Matth. 20. and as he loueth a cheerefull giuer, 2. Cor. 9. 7. so he liketh a cheerefull follower.
It followeth therefore that Zaccheus receiued him cheerfully. Still Zaccheus us is a receiuer: before hee was a receiuer of custome, now he is a receiuer of Christ. Zaccheus receiued Christ two wayes: first, into his heart when hee desired to see him: and then into his house when hee gaue him hospitalitie. Many receiued Christ to house, but not into their hearts, and therfore receiued him grudgingly: but Zaccheus receiued Christ first into his heart, and then into his house, and therefore receiued him ioyfully. Of Zaccheus his ioyfulnesse, we must learne to be ioyfull when we do any thing for the cause of Christ: we must bee glad to harbour Christ in his members, as Zaccheus was ioyfull to harbour Christ himselfe. As before in comming downe from the tree, Zaccheus shewed his obedience: so here in receiuing Christ into his house, he sheweth the louelove that hee bare vntounto him. If Zaccheus had not loued Christ, he might hauehave sent him to some common Inne: But Zaccheus is content to receiue Christ into his owne house, yea, he reioiceth to hauehave gotten so good a guest, like Abraham that vsed to sit at the doore of Gen. 18his tent, & reioiced to entertaine strangers that went by the way: and therefore though Zaccheus were a Gentile borne, yet herein hee sheweth himselfe the child of Abraham, because he doth the works of Abraham, Iohn 8 vers. 39. So did Abraham and so must we doe, if we will shew our selues to be the children of Abraham.
When Abraham thought only to hauehave entertained men, hee reeiued the Angels in the shape and likenes of men: and Abraham Gen 18. 3when Zaccheus thought to entertaine the sonne of man, he receiueth the sonne of God himselfe. Let vsus therefore (as the Apostle willeth vsus, Heb. 13. 2.) be mindfull to entertaine strangers, for as much as thereby some hauehave receiued Angels into their houses vnawares: and why should not wee Lot Gen 19. 3hope to entertaine the like or better ghestes, if we bee giuen to hospitalitie, as those godly Fathers were? For as the Angels came to them in the likenes of men: so Christ himselfe comes to vsus in the likenes of a poore man, of a lame man, & of a blind man: and when he commeth, he commeth hungrie, or thirstie, or naked, or harborlesse, or sicke, or imprisoned, and happie are they that feede, or cloath, or harbour, or visite him, when he commeth thus afflicted. When Abraham entertained the Angels, he was not only busie himself, but his wife and all his housholde were careful to make prouision for them so when Zaccheus receiued Christ into his house his whole family (no doubt) were no lesse willing & carefull to entertaine Christ, then their master was: & therefore not only to Zaccheus, but euen to his whole house saluation is promised, because the whole familie reioyced at Christ his comming. Let rich men learne of Zaccheus, to entertaine Christ in his needie members, and let rich mens seruaunts learne of Zaccheus familie, to shewe themselues mercifull like their mercifull masters, that they may receiue the rewarde of mercy and hospitalitie at the last day, Come ye blessed, for I was harborlesse, and ye tooke me in. Generally, Mat 25as Zaccheus gladly receiued Christ: so let eueryevery one that is able, bee glad to distribute to the necessitie of the poore Saints: if we hauehave much, let vsus giuegive plentifully: if wee hauehave little, let vsus giuegive gladly of that little: if wee bee not able to giuegive a peny, yet happily we may afford a morsell of bread: but if not that, yet there is none so needie, that cannot giuegive a cup of colde water, and euen so small a gift shall not lose his iust reward, Matth. 10. 41. Zaccheus receiued Christ into his heart, but many amongst vsus are readie to driue Christ out, and to receiue Sathan in stead of him: Zaccheus receiued Christ into his house, but there are many rich men amongst vsus, that like Diues, Luke 16. will not affoorde poore Lazarus the crummes that fall from their table: but as the damsell, Actes. 12. opened not the doore for ioy when shee heard Peters voice: so by contrary, these men for very griefe shut their gates when they perceiue a begger there Finally, Zaccheus was ioifull when hee entertained Christ, but many amongst vsus are sorrowfull when they should relieue the poore: like churlish Nabal, 1. Sam. 25. that reuiled Dauid, when he should hauehave relieued him.
So long as Iob prospered, hee kept a worthie and a worshipfull house, hee suffered not the straunger to lye in the streetes, but opened his doore to the Traueiler that went by the way, Iob. 31. 32. but now many gentlemen of the countrey are content to suffer the stranger, the fatherlesse and the widdow, not onelyonly to lye, but euen to starue and die in the streetes with hunger and colde, and neuer receiue them to house or harbour, nor affoord them any reliefe or succour. But as the voyce of Abels bloud did crie from the earth to God, for vengeance against his brothers cruelty: so the voice Gen 4. 10of the poore and their pittious cries, shal enter into the eares of the Lord, and their guiltles bloud (which is powred forth in euerie place without all compassion) shall pull downe hasty and suddaine vengeance from heauen vponupon the heads of these vnmercifull cormorants, vnlesse while this time of merciemercy lasteth, they shewe mercy to their distressed neighbours.
Thus you hauehave heard howe Zaccheus behaued himselfe in entertaining of Christ▪ nowe you shall see the behauiour of the Pharisies in disdaining at Christ. When all they saw it, they murmured, saying, that hee was gone in to lodge with a sinfull man. Before, they hated Zaccheus for his vices, because he was couetous: now they enuy him for his vertues, because he was giuen to hospitality. For the wicked wil alwayes hauehave some thing to finde fault with in the children of God, like the sonnes of Iacob, Gen. 37. that hated their brother Ioseph, because of his dreames: and like Saul that vnhappie king, that enuied Dauid for his happie victories, 1. Sam 18. 29. Thus the wicked when they cannot charge the godly with any grieuous crime, they begin to grudge at their wel doing: and therefore not onelyonly Zaccheus is hated for receiuing of Christ, but Christ is hated also for being his guest. When they could not accuse Christ for sinne, they accuse him for companying with sinners: for they must still bee accusing some or other, for one thing or other, like their father the diuell, that both by name, Reuel. 12. 10. and by nature, Iob. 16. 7. is a continuall accuser of the brethren. It had beene the duetie of the Pharisies to hauehave receiued Christ, and made much of him as Zaccheus did: but they are so farre off from entertaining him themselues, that it grieueth them to see Zaccheus giuegive him entertainmēt. And surely, such is the peruerse nature of the wicked, that they will neither receiue the grace of GOD when it is offered them, nor willingly suffer any other to imbrace the same: like the wicked Iewes, Acts 13. 50 that would neither beleeue the doctrine which Paul preached, nor coulde abide that the Gentiles should bee brought to the faith of Christ. The high priestes thought thēselues too high, to hauehave poore humble Christ amongst them: the Scribes and the Pharisies in their own conceit vvere too good, too vvise, and too holy to receiue him into their company: and not content to sequester and estraunge themselues from Christ, they disdained also that he should bee conuersant vvith Publicans and sinners, as though he vvere not vvorthy to bee conuersant amongst men.
If it vvere the office of Christ to conuert sinners, vvhy Mat 9. 13should the Pharisies be offended at him, if hee vvere sometimes conuersant vvith sinners to vvorke their conuersion? If Christ vvere a Phisition to cure the sicknesse of the soule, Math 9. 13that is, to saue the people from their sinnes, vvhy should the Pharisies murmure at him for keeping of companie vvith Zaccheus, that was sicke in soule? for as it is expedient for the Phisition to visite his patients for their better recouerie, so it was conuenient Christ should visite sinners for their speedier conuersion. But as the Phisition that resorteth to sick persons, is not straight way infected: so the soules Phisition that conuerseth with sinners, is not thereby polluted. And therefore, as Christ performed his office though the Pharisies murmured, so let the ministers of God learne by his example, to performe their dueties, though the wicked be offended. It was the office of Christ to call sinners to repentance, yea he came to call Pharisie sinners, aswel as Publican sinners, if the Pharisies woulde hauehave confessed themselues to bee sinners, as the Publicans did, but because they Luke 18stoode so much vponupon their owne righteousnesse, and despised others, therefore Christ denounceth so many woes against them, and preferreth the penitent Publican that trusted Math 23in the Lords mercy, before the proud Pharisie that trusted in his owne merites. Though Paul was a Pharisie, and Actes 23. 6the sonne of a Pharisie, yet he shameth not to confesse himselfe one of the chiefe sinners which Christ came to saue. So if the Pharisies that murmured at Zaccheus would hauehave bin saued, they should hauehave cōfessed themselues chiefe sinners, as Paul did. They should not hauehave accused Christ for keeping 1▪ Tim 1. 15company with sinners, but they should hauehave accused themselues for not keeping companie with Christ. The iust man (sayth Salomon, Prouer. 18.) is the first accuser of himselfe: but the Pharisies are so farre from accusing of themselues, that they begin to accuse Zaccheus and Christ together. Thus the Pharisies of our time, that make religion a cloake to couer their corrupt dealing, hauehave this propertie to thinke other men to bee hainous sinners, and themselues onelyonly to be righteous: in so much, as they will not sticke to speake like that proud people that was wont to say, Depart from me, for I am holier then thou: & like that presumptuous pharisie, Luk. 18. I thank God I am not as others are, extortioners, vsurers, adulterers, drūkards, or such like: I sanctifie the Sabboth, which other mē prophane: I frequēt sermōs, which they neglect: I reuerence the name of God, which they blaspheme: I pay tithe, which others with-hold: and fast oftentimes, which they do seldom, or neuer. These were the speeches Math 15. 7 Luke 11. 44 Luke 11. 1 Actes 26. 5 Math 23. 25 27of the Pharisies, that liued in the time of Christ, whō he so often calleth hypocrites: and these are the speeches of the hypocrites of our age, that seeme to liue after the straightest sect of our religion, Acts. 26. They wash the outside of the cup, and of the platter: that is, they iustifie themselues, and seeme maruallous holy in the fight of men, which can discern by the outward appearance onelyonly: but vntounto God that seeth and searcheth the secrets of the hearts and reines, they appeare like painted tombes full of dead mens bones, and all filthines: that is, they hauehave their inward parts full of rauening, and all kind of wickednes Wherefore, as Christ said to his Disciples, Except your righteousnesse exceede the righteousnesse of the Math 5. 20Scribes and Pharisies, you cannot enter into the kingdome of heauen: so I say vntounto you, that except your righteousnesse exceede the righteousnesse of these Pharisaicall hypocrites, ye cannot be saued. These holy Pharisies did vse to call the Publicans, not vsurers, nor extortioners, as they themselues were: but by the generall name of sinners, as though they themselues were free from sinne. Thus the Papistes at this day doe vse to call the most sincere professors of the Gospell, not Lutherans, Caluinistes, Zuinglians, or Protestants, as they were wont to call them: but now they tearme vsus heretikes, a name more odious than any other, whereas in the meane season, they themselues are of all others the greatest heretikes. So the Atheists of our time, when they cannot accuse the godly that are amongst vsus of vsurie, or briberie, or extortion, or drunkennesse, or any such notorious sinne, they call them hypocrites, which is the summe of all: when as in very trueth, they themselues doe best deserue that name: but it makes no matter what they call vsus, neither are wee to be moued at their despitefull speeches: for as the bitter taunts of these murmuring Pharisies could not hinder Zaccheus in his conuersion, so the slaunders of these godlesse men must not discourage the seruants of God from their good profession. The Pharisies did Zaccheus great wrong for calling him sinner, when hee had repented of his sinne: and the Atheistes at this day doe greatly wrong the true professors, in calling them hypocrites, which hauehave truely repented of their former sinnes, and endeuour by all good meanes to leade a godly life. Therefore as Zaccheus preferred his soules health before all their murmuring: so it behoueth vsus to looke to our soules saluation, notwithstanding all the reproches and slaunders that are deuised against vsus. And as the Pharisies might call Zaccheus sinner, but could not hinder his conuersion: so the malitious worldlings may take away our goods, our good names, yea and our liues also, but cannot depriue vsus of our saluation. Wherefore as our Sauiour said to his Apostles, Feare not them Math. 10.that can kill the bodie, and then can doe no more: so I say vntounto you, Feare not the frownes of the wicked, for they are not able to hurt your better part: seeke not to gaine the fauour of the world, for the whole world is not able to saue a soule, but feare to offend him that is able to destroy both bodie and soule in hell, and seeke to please him that is able to saue them both in heauen for euer.
Now followeth another fruite of Zaccheus conuersion: namely, his good confession: for, as hee beleeued with the heart vntounto righteousnesse, so hee confessed with the mouth Rom 10. 10vntounto saluation. When Zaccheus was mocked of the Pharisies, it seemeth that he should stoope downe for shame: but when he was thus reprooued and reuiled by them, the Scripture saith, that he stood vp in signe of gladnesse. As the Apostles Actes 5went away reioycing that they were coūted worthy to suffer rebuke for the name of Christ: so Zaccheus the Publican went forth reioycing, that hee was reproched for the cause of Christ. Before, Zaccheus was a Publican, and therefore stood in sinne very daungerously, like the house that is Luke 6. 45builded vponupon the sand, readie to bee ouerturned with eueryevery tempest: but now Zaccheus is become a true Christian, and therefore stands in righteousnesse very safely, like the house that is built vponupon a rocke, free from any danger of falling.
Behold Lord, the halfe of my goods, &c. There are two parts of this confession. The first is his gift to the poore: the second is, the restitution of his vniust gotten goods. Before, Zaccheus was an oppressor of the poore, now he is a great benefactor to the poore: before he was an encrocher vponupon other mens goods, now he is a distributer of his owne goods: before, hee was a receiuer and a taker, now he is a restorer and a giuer: neither doth he giuegive sparingly, but he giueth liberally, laying vp a good foundatiō against the time to come. Now hath Zaccheus found that pretious pearle, and for ioy 1. Tim 6 Math 13thereof, he is content, not to sell, but to giuegive all that hee hath to enioy the same. When the rich Ruler (in the former chapter) was willed to sell all that he had, & to giuegive it to the poore, Luke 18he went away very sorrowfull, for he was very rich: but Zaccheus, perhaps as rich as he is content of his owne accorde & vnbidden, to bestow halfe his goods vponupon the poore, and that with a cheerefull mind. If Zaccheus had giuen onelyonly the third part of his goods, no doubt but Christ would hauehave accepted it, for he accepteth the widdowes farthing, because it was giuen with a willing minde: but if hee had giuen all his Luke 21goods to feede the poore, as the Pharisies gaue their almes to be seene of men, yea, or his bodie to be burned, as some Romans 1. Cor 13hauehave done to get renowne, it should hauehave bene to no purpose, because it was done to a wrong end. Now, as Zaccheus was rich in the goods of this life, so was he rich in faith also; neither was it an idle or dead faith that Zaccheus had, but it was a faithfull & a liuely faith, a faith that worketh and laboureth by louelove, such as is required at the hands of Christians. Gal 5. 6Saint Iames saith, Shew me thy faith by thy workes: and here Zaccheus doth shew his faith by his workes. Before, hee was exercised in vngodly works, which are the fruits of infidelitie: but now he is exercised in the works of merciemercy, which are the fruites of a liuely faith. Zaccheus is very liberall in relieuing the poore, but he is liberall of that which is his owne: so there are many now a dayes that are very liberall, but it is of that which is none of theirs; for as Nadab & Abihu offered strange fire vntounto the Lord, so these men offer strange goods Leuit 10vntounto the Lord. There are some amongst vsus, that thinke to make amends for their vniust dealing by giuing part of that to some good vses, which they hauehave gotten by bad meanes; if they hauehave gotten a pound by vsurie & oppression, they are cōtent perhaps to giuegive a pennie to relieue the poore. But, as it was not lawfull for the Israelites to bring the price or the hire of a harlot into the house of the Lord: so it is not lawful for vsus Deut 23to apply the gaine of our ill gottē goods to the seruice of god.
The halfe of my goods I giuegive, &c.
Zaccheus saith not, I hauehave giuen, as an vpbraider of God: or, I will giuegive, as a delayer, that meanes to giuegive away his goods after his death, when hee can keepe them no longer: but hee saith, I giuegive, to signifie that his wil is his deed, and that he meaneth not to take any dayes of payment for the matter. For as before he ranne apace to see Christ, and came downe hastily to entertaine Christ in his owne person▪ so doth hee here giuegive quickly to relieue Christ in his needy members. This is Zaccheus last wil and testament, that he maketh before his death, and seeth the same prooued and performed before his eies. If therefore we desire to doe any good to any of our poore brethren, let vsus learne of Zaccheus to do it quickly, while we are aliue, for time will preuent vsus, and death will preuent vsus. I know there would bee many that would bee willing to giuegive some part of their goods to the poore before their death, as Zaccheus did: but that they knowe not what neede themselues may hauehave thereof before they die, and therefore for the most part they will hardly forsake or leaue their goods, till their goods forsake and leaue them. But herein they shewe themselues to doubt of Gods prouidence, and as it were to distrust of his payment, who hath promised to repay whatsoeuer is giuen vntounto the poore, as it were lent vntounto himselfe, and that not secretly, thogh they did their almes neuer so secretly: but the Lord will reward them opēly, as our Sauior speaketh. Ma. 6. The wise preacher; Eccl. 11. willeth vsus to cast our bread Pro 19. 17vponupon the waters, that is, to be liberall to the poore, whose watry eyes bewray their great necessity: or, as (others expound it) to hazard and aduenture some of our goods vponupon our needy brethren, as Merchantes do aduenture their goods vponupon the seas: for although they may seeme to bee in great perill and danger of perishing in the waters, yet commonly it falleth out, that by the blessing of God they returne with greater profit. So albeit the reliefe that is bestowed vponupon our distressed neighbors may seeme to be lost, yet as the wise man saith, after a time we shall find it againe: and as the precious oyle descended from Aarons beard to the skirts of his clothing, so Psalm 133certainely the oyle of merciemercy and charitie which wee powre into the woundes of our distressed brethren, shall descend into our owne soules, and as the widdowes oyle was encreased Luke 10 1. King 17in the cruse, because shee releeued the Lordes prophet, so shall this pretious oyle bestowed vponupon the poore, be returned vponupon our heads in great measure. Thus is Zaccheus liberall, as you see: for he giueth away halfe his goods, but he giues it not to the rich, that might giuegive to him againe, but he giues it to the poore that cannot requite him: to teach vsus vponupon whom we should bestow our almes. As God that is rich in merciemercy, giueth all things vntounto vsus that can not requite him: so the rich men of this world (if they hauehave any sparke of merciemercy in them) should giuegive vntounto the poore that cannot requite them. But amongst vsus in eueryevery place almost, it is far otherwise: for if any thing be to be giuen, not they that are poorest and stand in greatest neede, but they that can make best friendes are best preferred. Thus Diues is still inriched, Luke 16and Lazarus is still reiected. If we send to a great man, wee send an oxe for a present: but if wee send to a poore man, Matt 12we send a crust for an almes. Therefore, as Christ said to the Iewes, that the Niniuites should rise in iudgement against them, because they repented at Ionas preaching: so it may be said vntounto vsus, that Zaccheus shall rise in iudgement against vsus and condemne vsus; for he shewed great merciemercy vponupon the poore, but we are voyde of all compassion.
Thus you hauehave heard the first part of Zaccheus confession, wherein you see his liberalitie to the poore. Now you shall heare the second part of his confession, wherein he promiseth restitution of his vniust gotten goods. Before, Zaccheus gaue to the poore the half of that which was his own: now he restoreth that which is none of his, to the right owners. And because he had detayned their goods so long, to their great losse and hinderance, therefore he doth not only restore the principall, which he had taken from them, but he alloweth them then costs and damages they had sustained. As Ioram king of Israel caused to bee restored to the Shunamite her house and land, and all the fruites and profits 2. King 8of the same, which were wrongfully kept from her seuen yeres together: so Zaccheus the customer restoreth to those that hee had oppressed, their goods which hee had gotten from them by fraudulent dealing, with all the fruites and profits that might come thereof during the time of his vniust profession. So liberall was Zaccheus to the poore, that he gaue them halfe his goods: and so little got Zaccheus by his vsurie and oppression, that for eueryevery penie hee restored foure. If the Vsurers and extortioners of our time would restore foure-folde for that they hauehave wrongfully gotten, I feare mee they would hauehave but a small halfe to giuegive to the poore & but a little left to helpe themselues. There was no law to compell Zaccheus to make such restitution, except he will confesse himselfe to be a theefe, because he was an Vsurer, and then the law of God requireth such restitution. And surely Zaccheus seemeth after a sort to confesse his theft, because he promiseth foure-fold restitutiō. If a man had stolne a sheepe, the law of God requireth that hee should restore Exod 22. 1 2. Sam 12foure sheepe for one: and the ancient Romanes had this law, that Vsurers should forfeit foure times so much as they tooke for vsurie. If the same law were now to vse against our theeuish Vsurers, as it was sometime among them, wee should not hauehave such complayning of the poore both in prisons and streetes. But if these great theeues (I meane our biting Vsurers) that rob and spoyle without ceasing when they hauehave no neede, might finde no more fauour, than those pettie theeues which rob and steale sometime, when they are driuen thereto by extreame necessitie, then surely the Common wealth would soone be disburdened of that pestilent brood of Catterpillers wherewith it is pestered. I wish them betimes to looke to their owne estate, and with Zaccheus to forsake their damnable trade. If they hauehave liued hetherto by the gaine of vsurie, let them now lament their sin, and call to God for merciemercy and forgiuenes, let them make restitution of that they hauehave wrongfully taken, and grieue that they hauehave so long detained yt which is none of theirs. For as no sinne is pardoned without repentance to God, so vsurie is not pardoned without repentance to God: and as the sinne of theft is not remoued, before restitution be made to men (if the partie be able,) so the sinne of vsurie (which is a secret theft) is not remitted, before restitution bee made to those that are oppressed and spoyled by this secret theft. Thus you hauehave seene how Zaccheus that was once a hoorder of his goods, as our rich men are, is now a liberall disposer of his goods, as I wish they were. Hee that lately was a Camell laden with riches, and therfore vnapt to go thorow a needles eye, hath now like the Camell cast off his rich lading, and therefore may enter in at the narrow gate. Some Math 19rich men would rather hauehave lost their liues, than forgone Math 7their goods, and for halfe that losse would hauehave proued verie pensiue▪ but this was the ioyfullest newes that euer came to Zaccheus house, sweeter to him than all his gold and siluer: that where as before, he was in the state of damnation, now saluation is promised to him and his house: and whereas before, he was the seruant of Sathan, now hee is become the childe of Abraham. Now Zaccheus house is become Gods house, and Zaccheus himselfe is the sonne of Abraham, and therefore no cause why Christ should not resort to Zaccheus house. As Christ said to the penitent theefe, This day shalt thou be with me in paradise: so hee sayth here Luke 23to the penitent Publican, This day saluation is come vntounto thy house, and this day thou art become the childe of Abraham. Christ loueth not to bee long in any mans debt: for as hee saith to Zaccheus, To day I must abide at thy house: so hee saith to the same Zaccheus, To day, and hence forth for euer, thou and thy house must abide with me in heauen. Here is a happie change: in stead of a little worldly treasure, subiect to losse by theeues, and to spoyle by rust and moths, to hauehave all store of heauenly treasure, which neither theeues can steale, nor cancker can corrupt: in stead of an earthly Math 6house, subiect to fire and falling, to hauehave a house giuen of God, not made with hands, but eternall in heauen, 2. Cor. 5. vers. 1. Who would not rather chuse with Zaccheus to giuegive halfe his goods to the poore, that he may be an heire of saluation, and the sonne of Abraham to rest in his fathers bosome, than with Diues to keepe all from the poore, and to be tormented in those eternall flames? That rich glutton that denied the crummes from his table, challenged Abraham Luke 16for his father, but he was refused, because hee had not the faith nor workes of Abraham: but Zaccheus, though by nature Iohn 8, 39he were not the child of Abraham, yet by grace hee is become the child of Abraham, because hee walked in the steps of that faithfull Father. Abraham beleeued before hee Rom 4. 12was circumcised, so Zaccheus beleeued before hee was circumcised. As Abraham left his countrey and all that he had Gen 32. 1 Actes 7. 3when God called him, so Zaccheus left his office and the most part of his riches, when he was called by the sonne of God: and as Abraham desired to see the day of Christ, and Iohn 8. 56saw it and reioyced; so Zaccheus desired to see Christ, and he saw him and reioyced. Now is Zaccheus a Gentile become the child of Abraham, and not only he, but his whole house also is become the house of Abraham: for when Zaccheus is conuert his whole house is conuerted. As the master is, such are the seruants: if he bee godly and religious, they prooue godly and religious: if he bee an Atheist, they Psalm 18prooue Atheistes likewise. Therefore keepe no companie with the wicked, for it is most pernitious: but associate thy selfe with those that feare the Lorde, that thou also mayest learne to feare the Lord: who for his merciemercy graunt that we may with Zaccheus be desirous to see Christ, ioyfull to receiue Christ, liberall to releeue the members of Christ, and readie to make amends when we hauehave wronged any of our brethren, that so with Zaccheus wee may be heires of saluation, and the true sonnes of Abraham, to reigne with Christ in heauen for euer, by the meanes and merites of him, that dyed and rose againe for vsus. To whom with the Father and the holy Ghost be all glory. Amen.
FINIS.
A praier for the Morning.
O Lord prepare our hearts to pray.
O Lord GOD our heauenly Father, wee thy poore and wretched creatures, giuegive thee most humble and heartie thankes for our quiet and safe sleepe, and for raising vsus vp from the same. Wee beseech thee for Iesus Christs sake, to prosper vsus this day in our labour and trauell, that it may bee to the discharging of our duetie in our vocations, principally to thy glory, next to the profite of this Church and common-weale, and last of all to the benefite and content of our masters. Grant deare father, that we may cheerefully and conscionably do our businesse and labours, not as men-pleasers, but as seruing thee our God, knowing thee to bee the chiefe master of vsus, and that thou seest and beholdest vsus with thy fatherly eyes, who hast promised reward to them that faithfully and truely walke in their vocation, & threatned euerlasting death and damnation to them that deceitfully and wickedly do their works and labours. We beseech thee O heauenly father, to giuegive vsus the strength of thy spirit, that godly and gladly we may ouercome our labours, and that the tediousnesse of their irksome labour which thou for our sinnes hast powred vponupon all mankind, may seeme to vsus more delectable and sweet. Fulfill nowe O Lord these our requests, for thy sonne our Sauiours sake, in whose name we pray as hee himselfe hath taught vsus. Our father, &c.