Eighteen Choice and Useful Sermons, Sermon 3
The Third SERMON.
LUKE 19.8.
Behold Lord, the halfe of my goods I give to the poore, &c.
IT was the propheſie of Iſaiah, That the eyes of the blind ſhould be opened at the coming of the Meſſias; Iſa. 35.5.which words of the Prophet are to be underſtood, both of thoſe that were corporally and ſpiritually blind; Namely, that they who were outwardly blind, ſhould be reſtored to their ſenſe of ſeeing; and that they who were inwardly or ſpiritually blind, ſhould be lightned in their mind and underſtanding. And this prophecy of Iſaiah was here fulfilled by our Saviour, by two notable miracles which he wrought immediatly one after the other; the one in the end of the former Chapter, where he miraculouſly cured a blind-man: the other in the beginning of this Chapter, where he wrought a more miraculous cure, in the ſuddain converſion of a ſinfull Publican; thereby to teach us, that he indeed is that skillfull Phyſitian, that cures both our corporall and ſpirituall diſeaſes. He whom he cured before was a poor beggar, he whom he converted here was a rich Publican, thereby to teach us, that of what condition ſoever they be that do come unto him; whether they be rich or poore, he will not reject them.
Now concerning this miracle that is wrought here by our Saviour; it is the more accurately ſet down by this Evangelaſt; becauſe it is not mentioned by any other. And therefore for our better underſtanding thereof,
1. He ſets down the place where this miracle was wrought.
2. The partie upon whom it was wrought.
3. The manner how it was wrought.
And laſtly, The fruits and effects of it.
The place where this miracle was wrought, was, as we ſee in the firſt verſe, the City of Jericho; a City which was deſtroyed by Joſhua, Joſh. 6.21. and afterwards re-edified by Hiel, 1 Kings 16. When Joſhua came to Jericho, he came with an Army, he waſted the City and deſtroyed the Inhabitants which were grievous ſinners; but when Chriſt came to Jericho, though no doubt, there were as grievous ſinners in the City as there were before; yet he came not as Joſhua did, to deſtroy them, but he came in mercy to convert and ſave them.
The party upon whom this miracle was wrought, is ſet down by the Evangeliſt in the ſecond verſe, when we find him deſcribed divers wayes.
1. By his name, he was called Zacheus.
2. By his place or office, he was the chief receiver of the Tribute or the chief among the Publicans.
3. By his Eſtate and condition, that he was a rich man.
The manner how his converſion was wrought, is ſet down by the Evangeliſt in the 4 verſes following. Where firſt we ſee that Zacheus had a deſire to ſee Chriſt, in the third verſe.
Secondly, he uſeth the meanes to ſee him, in the fourth ver. For when he perceived that he could not ſee Chriſt, by reaſon of the preaſſe of the people that flocked about him, Zacheus ranne before them, and climed up into a tree where Chriſt ſhould paſſe by, that ſo he might ſee him.
Thirdly, Chriſts calling of him in the 5. verſe; For Chriſt underſtanding what an earneſt deſire Zacheus had to him, he calls him down, and offers himſelf not only to be ſeen, but to be entertained by him. Zacheus, (ſaith he) Come down, for to day I muſt abide at thy houſe.
Laſtly. His joyfull receiving and entertaining of Chriſt, in the ſixt verſe; for Chriſt had no ſooner called him down; but he came down haſtily, ſaith the Evangeliſt, and received him joyfully.
The fruits and effects of his miraculous converſion, are ſet down here in this eighth verſe: and they are two, his mercy in giving, and his juſtice in making reſtitution; his mercy in giving, in the words of my Text, Behold Lord, the halfe of my goods I give to the poor. His juſtice in making reſtitution, in the next words following, And if I have taken (ſaith he) from any man by falſe accuſation, I reſtore him four-fold. In the former we may obſerve theſe four things.
Firſt, The giver, or who it is that gives this gift, Zacheus, a rich Publican, I give.
Secondly, The gift it ſelfe, or what he gives, I give (ſaith he) the halfe of my goods: he gives of his own, and not of other mens goods, and he gives bountifully of his own: for though he be rich, yet he giveth the half of his goods.
Thirdly, The perſons to whom he gives them, I give (ſaith he) the halfe of my goods to the poor, not to his kindred or friends that love him, nor to the rich that are able to requite him, but he gives his goods to the poor that want them.
And fourthly, The time when he gives them to the poor: he gives them preſently without any delay, he gives them not upon his death-bed, or when he lies a dying, but he gives them now in the time of his health, while …ight have ſtill enjoyed them, Behold Lord (ſaith he) the … of my Goods I give to the poor. And theſe are the ſeverall parts of theſe words, whereof, God willing, I will ſpeak in order, and firſt of the giver, I give.
Who he was that gave this gift, we ſee, as I ſaid,The Giver. in the ſecond verſe. Where firſt the Evangeliſt ſets down his name, becauſe he is to ſpeak of his converſion, and becauſe it makes for his commendation which he is to ſpeak of him. For it is the wiſdome of the Evangeliſt, when he mentions any matter that tends to their diſgrace of whom it is ſpoken, Parcere perſonis dicere de vitiis, to ſpeak of their vices, but to conceal their names. Thus ſpeaking of the pride of the Phariſees, Luke 18.9. yet their names are concealed that they might not be diſgraced. He ſpake (ſaith the Evangeliſt) this parable againſt certain that truſted in themſelves, and deſpiſed others; He ſpake (ſaith he) againſt certain, but he doth not name them. Thus ſpeaking of the rich glutton, Luke 16.19. that was tormented in hed for being unmerciful, he ſpares his name becauſe he would not defame him. There was (ſaith he) a certain rich man: but who he was, he doth not name, but preſently after ſpeaking of the begger, that was carried by the Angels into Abrahams boſome, becauſe this made for his cōmendation he ſets down his name; And there was (ſaith he) a certain begger named Lazarus. And thus the Evangeliſt ſpeaks of Mary Magdalene, Luke 7.37. A certain woman, ſaith he, in the City which was a ſinner. Becauſe he touches the looſeneſſe of her life, and calls her a ſinner, therefore he purpoſely conceales her name, as unwilling to defame her, by making her known; but preſently after in the next Chapter, ſpeaking of her following of Chriſt, and miniſtring unto him, becauſe this made for her commendation, he ſets down her name, and calls her Mary Magdalene. Which may teach us this leſſon, That we muſt neither maliciouſly make a mans name known, when we mention any matter that may diſgrace him, nor yet enviouſly ſuppreſſe and conceale a mans name in a matter that tends to his juſt commendation. As becauſe it was commendable which Zacheus here did, the Evangeliſt names him. And as he deſcribes him by his name, ſo by his place or office, that he was the chiefe re…r of the tribute, or the chiefe amongſt the Publicans. Now they among the Romans were called Publicans, whoſe office it was, to collect the tribute of the people, for the Romane Emperours. And when the Jews became tributary to the Romanes, many bought this office, and paying yearly unto Caeſar a certain ſumme of money for the tribute which they gathered among the Jews: whatſoever they collected was for themſelves, and therefore they exacted more then was due unto them, and ſo became infamous among the people for their intollerable extortion. And therefore when the Publicans, Luke 3. came among the reſt to be baptized of John, and demanded of him what they ſhould do, he made them this anſwer,Luke 3.13. Require (ſaith he) no more then that which is appointed you: as thinking that this was the beſt counſel which he could give them, to leave their unjuſt and unlawfull exactions, becauſe this was the vice which was moſt ordinary among them: in regard whereof, the Publicans were alwayes had among the Jews in the greateſt diſgrace of all others. And therefore the Phariſees Mat. 9. accuſed our Saviour unto his Diſciples for eating with Publicans,Mat. 9.11. Why eates (ſay they) your Maſter with Publicans and ſinners? as thinking the Publicans to be ſo vile perſons, that it was a diſgrace for any honeſt man to be in company with them. And our Saviour himſelfe Mat. 18. ſpeaking of ſuch a man as having treſpaſſed againſt his brother and done him wrong, and yet will not be wonne by fair means or foule, neither by private or publick admonition, Let ſuch a man (ſaith he) be unto thee as a Publican or Heathen. Mat. 18.17.Noting thereby, that ſuch a man is incorrigible, and his caſe deſperate, and therefore that there is no more hope to be conceived of him, then there is of a Publican. And Matth. 21. reproving the chief Prieſts and the Elders for their great unbelief and diſobedience, he tels them, That even the Publicans and the harlots ſhould go before them into the Kingdom of God: Mat. 21.31.ſhewing them thereby, that there was ſmall hope for them to be admitted into Heaven, when the moſt notorious ſinners, even Publicans and harlots ſhould take place before them. Thus the name of a Publican, is a name of diſgrace, for they ſeldome (ye ſee) appear in the Book of God, but they come ſhackled together with deſperate perſons, ſomtime with ſinners, ſomtime with harlots, and ſomtime again with heathen or infidels. But Zacheus here was not onelyonly a Publican but the chiefe among them, ſo that if the Publicans were ſuch notorious ſinners, then what was he that was the chiefe of the Publicans? And therefore the people had ſo bad an opinion of him, that though they ſaw how earneſtly he deſired to ſee Chriſt, for which they might have thought the better of him, yet they murmured when our Saviour went into his houſe, becauſe he would lodge with ſo ſinfull a man. And yet Zacheus though he be the chiefe of the Publicans, and a man reputed to be ſo wicked, yet it is he that is here converted by Chriſt, and brings forth ſuch fruit of his converſion.
And from hence we may learn two ſpeciall Leſſons.
Firſt, To admire Gods infinite power, who is able to make us new creatures, though we be never ſo wicked, and to reſtore us again to his own Image. It is ſaid of Apelles an excellent painter, that having made an exquiſite picture it was afterwards by chance ſo ſtrangely defaced, that no man was able to repair the ſame but only Apelles himſelfe that made it: And thus man having loſt the Image of God wherein God created him, God only is able to renue the ſame, and by caſting us again as it were, into a new mould, to make us the Sons of the living God. If a man ſhould make any curious work, though the matter whereof he made it were either gold or ſilver, yet we would like his workmanſhip, and commend him for it: but if he ſhould take the droſſe thereof, and to ſhew his cunning ſhould make as exquiſite a piece of work as the former, then we would have him in admiration: But God, even of the ſcum, as it were, of the people, even of thoſe that of all other are the vileſt of ſinners, he makes ſingular inſtruments of his own glory, and inables them to bring forth excellent fruits by converting them to grace, as he did here Zacheus, which may teach us to admire his infinite power.
Secondly, Seeing Zacheus is here converted, it may teach us neither to judge raſhly of others, nor to deſpaire of our ſelves, though we have been never ſo hainous ſinners, For who can deſpair of Gods mercy which extends it ſelf even to thoſe that are Publicans? The whole Scripture is written for our inſtruction, and there is not ſo much as one example in the whole Book of God, but a man may make excellent uſe of it, if he will apply it unto himſelfe. For to what end are there ſet down in the Scripture, ſo many examples of Gods wonderfull mercies to grievous ſinners, but that we might learn not to deſpair of mercy, by applying theſe examples unto our ſelves. When we read of Zacheus here, that though he were a Publican and a grievous ſinner, yet as ſoon as he had a deſire to ſee Chriſt and ſought for grace, Chriſt called him unto him, and offered him grace; are we not to make this uſe hereof, that how lewdly ſoever we have lived herecofore, yet if we have a deſire to entertain Chriſt in our hearts, he will offer himſelfe unto us as he did to Zacheus? When we read of the Publican in the former Chapter, who being truely humbled with the ſight of his ſins, went into the Temple, and prayed unto God, O God be mercifull to me a ſinner, and that he went away juſtified, are we not to make this uſe thereof, that if we will humble our ſelves, and acknowledge our ſin, God will likewiſe forgive us as he forgave that Publican? In a word vvhen vve read of the young unthrift in the Goſpell, who though he had left his Father and his Countrey, though he had ſpent his patrimony, and that very lewdly, yet after that he repented and returned to his Father, his Father went out to meet him, and when he ſaw him, he was ſo joyfull for his Sons return, that he never expoſtulated vvhy he had left him, he never demanded hovv he had ſpent his portion, but forgetting all his former levvd behaviour, he entertained him as gladly as if he had never offended him; are vve not to make this uſe thereof, that though we have run riot with the Prodigal and lived never ſo levvdly, yet if vve repent and return unto God, he vvill receive us into favour as he did this Prodigall? For theſe things are written for our inſtruction, that we might apply the ſame to our ſelves, and finde comfort in them. It vvas a cuſtome among ſome of the Heathen, that vvhen any man vvas cured of any dangerous diſeaſe, he vvent into the Temple of Aeſculapius, and there he regiſtred his name and diſeaſe, and the means whereby he was reſtored to his health, and the reaſon of this cuſtome among them was this, that if any man fell afterwards into the like diſeaſe, he might there finde the means which he was to uſe for his recovery. And thus have Gods Secretaries the pen-men of the Scriptures ſet down in the Book of God many ſeverall examples of ſuch as have been hainous and notorious ſinners, to the intent, that we obſerving both how they fell, and were aftervvards reſtored, finding mercy through their unfeigned repentance, might learn by their examples not to deſpair of mercy.
And therefore to conclude the firſt point, when ſoever thou art ready to deſpair of Gods mercy through the hainouſneſſe of thy ſins, ſet this example before thine eyes, and remember that this Publican though he vvere a grievous ſinner, yet as ſoon as ever he ſought for grace, he found grace, and was enabled to perform the works of grace. And thus much for the perſon that gave this gift, Zacheus a Publican.
The ſecond thing which we are to conſider, is the gift it ſelf, or what he gives, I give ſaith he, the half of my goods. He gives of his own and not of other mens goods, and he gives bountifully of his own; for though he be rich, yet he gives the half of his goods.
Some are forward enough in giving, but they give that which they have no right to give, they give not of their own. Thus when the Devil tempted our Saviour, Mat. 4. he promiſed to give him all the Kingdoms of the Earth: All theſe ſaith he,Mat. 4.5. will I give thee if thou wilt fall down and worſhip me: here is a large gift; but the Earth is the Lords, ſaith the Prophet David, and all that is therein, and therefore the Devil had no right to give it, becauſe it was not his own. Some give that which they have unlawfully gotten.
Thus when Ahab 1 Kings 2…. grew male-content, and would eat no meat, becauſe he could not get Naboth to part with his Vineyard: Jezabell promiſed him that ſhe would give it him, Be of good cheere, ſaith Jezabel unto Ahab, I will give thee the Vineyard of Naboth the Jeſrcelite, 1 Kings 21.7.and then ſhe cauſed Naboth to be ſtoned to death, and gave Ahab the Vineyard which ſhe had unlawfully gotten. Some give of their own, and that which they have given lawfully, but yet they give ſparingly, as if they were unwilling to give.
Thus when the Jewes did ſell their poſſeſſion, and brought the money unto the Apoſtles to be diſtributed among thoſe that needed, Acts 4.35. Ananias and Saphira likewiſe ſold their poſſeſſions, as the reſt did; but yet they gave more ſparingly then any of the reſt; for they kept back a part of the price to themſelves. But we cannot properly be ſaid to give, unleſſe we give of our own; we cannot give of our own, unleſſe we give that which we have lawfully gotten; and though we give of our own, and that which we have gotten lawfully; yet it is not acceptable in the ſight of God, unleſſe we give liberally For howſoever it be a more bleſſed thing to give then to take, as our Saviour ſaid; yet to give that which is none of our own; as the Devill did, is but a meere deluſion: to take from one to give to another, as Jezabell did, is no better then extortion; and to give ſparingly of our own, as Ananias did, argues rather covetouſneſſe and miſery in retaining, then liberality in giving. But Zacheus as ye ſee here, gives of his own; I give, ſaith he, my Goods, he gives of his own which he hath lawfully gotten; for look what he had unlawfully gotten from others, he reſtores to the owners in the next words, and that with advantage, and he gives liberally of that which he hath gotten lawfully; for though he be rich, yet he gives the half of his Goods.
How hard a thing it is for a rich man to part with his Goods, we ſee by an example in the former Chapter, where there comes a rich man unto our Saviour, in the 18. verſe, having as it ſeemes a full reſolution to do any thing whatſoever, for the obtaining of Heaven. Good Maſter, ſaith he, what ought I to do, that I may inherit eternall life? as if he had ſaid, Good Maſter, if there be any thing that I ought to do, do but teach me what it is, and I will do it: Oh I will do it whatſoever it is. But when Chriſt wills him to ſell all that he had, and to give it to the poor, and he ſhould have Treaſure in Heaven, he went away heavy and diſcontented, as thinking he ſhould have made but a hard bargain; and therefore rather then he would part with his goods, he would part with Chriſt and the Kingdom of Heaven. So that here is a great difference between him and Zacheus. He, though he was ſpoken to by our Saviour to give his goods to the poor, and that with promiſe of reward in the Kingdom of Heaven; yet he would not do it: Zacheus here ſtayes not till he be ſpoken unto, but gives them a way voluntarily, and of his own accord: the one ſhewing what rich men are by nature, the other what they are by grace.
Euripides, when he brings in any women in his Tragedies, he makes them alwayes bad. Sophocles in his Tragedies, makes them alwayes good, whereof when Sophocles was asked the reaſon, he made this anſwer: Euripedes, ſaith he, repreſents women as they be, I repreſent them as they ought to be.
And thus the Evangeliſt in theſe two Chapters, repreſents before our eyes as it were in two ſeverall Pictures, two different examples of rich men, ſhewing us by the one what rich men are by nature, covetous and miſerable, and by the other what they ought to be, and what they are by grace, franck and bountifull. If riches increaſe, ſaith the Prophet David, Pſal. 62.1….ſet not your hearts upon them; but this is hard counſell for a naturall man, in whom covetouſneſſe and riches, are for the moſt part inſeparable companions, covetouſneſſe being a meanes to encreaſe a mans riches, and riches his covetouſneſſe.
There is a Riddle in a Athenaeus of two ſiſters,Athen. Dei…nos. lib. 10. which mutually and by courſe brought forth one another; which though it be there ſpoken of the day and the night, which bring forth one another by courſe; yet it may as truly be ſaid of riches and covetouſneſſe. For firſt, covetouſnes is in labour, and brings forth riches; then riches wax great and bring forth covetouſneſſe.
Hence it is, that the more a man hath, the more he deſires; and though he have never ſo much, yet he is not ſatisfied; but as the Iſraelites when they had ſtore of Manna, yet they murmured aſmuch as when they had none: So though a covetous man have riches in abundance; yet he is no better contented then when he was without them.
And therefore it is, that covetous men are ſaid to be miſerable, miſerable both in regard of that which they have not, and that which they have, that which they have not makes them diſcontend becauſe they are without it, and as for that which they have, they are no better for it; for though they have whatſoever they want, yet they want indeed whatſoever they have, becauſe they cannot find in their hearts to uſe it. And ſuch for the moſt part are rich men; ſo that this makes much for the commendation of Zacheus, that though he be rich, yet he is not covetous; but as God hath given him goods, ſo he imploies them to good uſes, and as God hath given him bountifully, ſo he gives bountifully to others. I give ſaith he, the half of my goods.
Firſt then, in that he calles them his goods, it confutes the Anabaptiſts, who hold that all things ought to be common, and that no man hath a right and propriety in any thing; but if this were true, how could Zacheus here give of his own? And the Scripture doth every where confute their opinion. We are forbidden by Gods Law to ſteale, but what needed a Commandement to inhibit ſtealing if all things were common? for if nothing were more proper to one then another, then no man could properly be ſaid to ſteale,Deut. 27.17. They are accurſed by God that remove the ancient bounds and markes; but if all things were common, to what end ſhould there be bounds in mens Lands and poſſeſſions? The wiſe man ſaith, withdraw thy foote from thy Neighbours Houſe, Prov. 15.17.leaſt he be weary of thee and hate thee: but how ſhould any man have a houſe of his own, which might more properly be called his houſe, if all things were common? The Apoſtle ſaith, 1 Tim. 6. Charge them which are rich in this World that they be rich in good works, ready to diſtribute, and willing to communicate; but how ſhould one man be richer then another? or why ſhould we be commanded to give to the poor, if no man had more right then another in any thing? We ſee that the Scripture alloweth of Contracts and bargains in buying and ſelling, as Abraham bought a field to bury his dead, Gen. 23. And Lydia is recorded to have been a ſeller of purple, Acts 16. But how ſhould it be lawfull either to buy or to ſell, if all things were common and nothing proper to any man? And we ſee that Zacheus here gives of his goods, by all which it is plain, that it muſt needes be an idle conceit of the Anabaptiſts, in holding that no man hath a propriety in any thing.
Secondly, from the example of Zacheus, in that he gives away part of his goods, we may learn this leſſon; that when God doth increaſe our wealth and riches, we are not to keep them private to our ſelves, but to make others partakers of them: like a conduit, which being fed from a Fountain with water, retaines not the water within it felf, but as freely beſtowes it on thoſe that want it. Let every one, ſaith the Apoſtle, 1 Pet. 4. As he hath received a gift, ſo let him miniſter the ſame one to another, as good Stewards of the manifold graces of God. So that we are but as Stewards to lay out Gods bleſſings, and to diſpoſe them among others. For as God hath given light to the Sun, not only that it ſhould be lightſome in it ſelf, but that it ſhould give light unto other Creatures: & as God cauſeth the rain to fall from Heaven, & to make the earth fruitful, not that it ſhould retain the fruit within it ſelf; but that it ſhould bring forth herbes for the uſe of man: So when God powres down his bleſſings upon us, it is for the good and benefit of others. We ſee in the body, when the ſtomack receives any meat or nouriſhment, it imparts the ſame to the reſt of the Members, and ſo muſt we, becauſe we are fellow-Members of the ſame body.
God gives ſeverall gifts to ſeverall Members. as to the eye to ſee, to the eare to heare, to the hand to work, to the feet to walk, and to the tongue to ſpeak; yet they have not theſe gifts to themſelves onelyonly, but the tongue ſpeakes, the eare heares, the handworks, and the reſt do imploy their ſeverall faculties for the good and benefit of the whole body. So it muſt be with us, for thoſe gifts which God beſtowes upon us, we muſt not keep them private to our own uſe, but make others alſo partakers of them, as well as our ſelves. And ſo doth Zacheus, who imparts the goods which God hath given him to the benefit of others. But let us ſee now to whom he imparts them, I give, ſaith he, the half of my goods to the poor: not to his kindred or friends that love him, nor to the rich that are able to requite him, but he gives his goods to the poor that want them.Plutarch. in Cato. Majore. Cato dividing the prey among his Souldiers which he had got in the Warres, he gave (ſaith Plutarch) unto all alike, as thinking it better that many ſhould return from the Warres with ſilver, then ſome few with gold, and that all ſhould have ſomething, rather then ſome few ſhould have all, and all the reſt nothing. But God deales otherwiſe in the diſtribution of his gifts, though he gives ſomething to every man, yet he gives not alike unto all men, but to ſome he gives more, and to ſome leſſe, thereby to exerciſe them in ſeverall virtues; that the poor might be moved to pray unto God for the ſupply of their wants; the rich to thankfulneſs to God for his bleſſings; and that the poor might labour and take paines for their livings; and that the rich might help to relieve them of their ſuperfluity and abundance. And therefore Zacheus, knowing that God hath given him riches, not ſo much for himſelf as the good of others, he imparts them here to the poor that want them. Our giving of Almes is compared by St. Paul, (2 Cor. 9.6.) To the ſowing of ſeed. Now ye know when the Husbandman ſowes his ſeed, he ſoweth it on the ground which lieth bare and naked, and not not on the ground which hath already Fruit upon it: and thus when we give, we muſt not give unto them that have enough of their own, but to thoſe that have nothing.Luke 3.11. He (ſaith John the Baptiſt) that hath two coats, let him part with the one of them, to him that hath none. The Widow was counſelled by the Prophet Eliſeus 2 King. 4. To poure her oyle into empty veſſels, 2 King. 4.3.not into veſſels that Were full, and Would run over, but into empty veſſels that would hold the more. And our Saviour wils us Luke 14. When we make a feaſt, not to invite the rich thereunto, Luke 14.12.13.but thoſe that are poor. It is ſaid of the Eagle, that when ſhe ſeeks her prey, ſhe is commonly attended by the leſſer foules, upon whom when ſhe hath filled and ſatisfied her ſelf, ſhe beſtowes the remainders. And thus the poor are commonly waiting at rich mens doors, that when the rich are ſatisfied, the poor might be fed with their leavings. It is worth the obſerving how the rich man, Luke 16. is left by the Evangeliſt vvithout all excuſe, and hath nothing left to alledge for himſelf, why he was ſo hard-hearted to poor Lazarus. If he ſay, that he was not of ability to relieve the poor, and that he had but ſufficient for himſelf and his family, the Evangeliſt anſwers, That he was a rich man, that he was clothed in purple and fine linnen, and that he fared ſumptuouſly every day. If he reply, that though he were wealthy, yet there were ſo many of the poor, that it vvas not for him to relieve them all, the Evangeliſt anſvvers, that there vvas but one. If he reply again, that though there vvas but one, yet he vvas ſuch a one as needed not to have begged, but vvas able enough to have laboured for his living, the Evangeliſt anſwers, That he could not labour, for he was full of ſores.
If he reply again, that though he were full of ſores, yet he was not in any great want and neceſſity, the Evangeliſt anſwers that he was ſo hungry, that he would have been glad of the very crums which fell from his Table. In a word, if he reply again, that though he was hungry, yet he would not ſtay till he might be ſerved, and that he might have been ſerved if he would have ſtayed; the Evangeliſt anſwers, that he ſtayed long enough, for he lay at his Gates. And as he is left without all excuſe, ſo are all they, that turn avvay their ears from the cries of the poor. For firſt, leſt any man ſhould imagine, That giving to the poor is no matter of neceſſity, but left to every mans ovvn diſcretion, God hath given ſtrick charge and command for the performance of this duty. Deut 15.11. Becauſe there ſhall ever be ſome poor in the Land, therefore I command thee, ſaying, thou ſhalt open thy hand unto thy brother, to the poor and needy in the Land: Charge them (ſaith Saint Paul. 1 Tim. 6.18.that are rich in this world that they do good, and be rich in good works, and that they be ready to diſtribute and willing to communicate. Leaſt any man ſhould think again, that this is a duty which is impoſed only upon thoſe that are of ability, and that it concerns not thoſe that have but ſufficient to maintain themſelves,Epheſ. 4.28 the ſame Apoſtle tels us, That though we have not of our own to give, yet we muſt labour and work with our hands, that we may have to give unto him that needs. Leaſt any man ſhould think again, that ſo he himſelf may come into want by giving to others, God hath given us his promiſe, that while we ſupply the wants of others, he will give us this bleſſing,Prov. 28.27. that we ſhall not want our ſelves. He that gives unto the poor, he ſhall not want, he ſhall be like unto a garden that is watered, Eſay 58.11.or like unto a ſpring of waters, whoſe waters faile not. Thus the widow of Sareptha (1 King. 17.) while ſhe imparted her meale and her orle to the Prophet, God gave ſuch a bleſſing to that little which ſhe had, that whatſoever ſhe ſpent. yet it decreaſed not: and thus while we ſupply the wants of others, we ſhall have this bleſſing, that we ſhall not want our ſelves.Prov. 19.17. He that gives unto the poore, he lends unto the Lord, and the Lord will recompence him that which he hath given. Is not the poor then worthy that we ſhould give him almes? yet God is worthy that requires it at our hands. Hath not the poor deſerved that we ſhould give him any thing? yet God hath deſerved whatſoever we can give him. Is not the poor of ability to pay us again? yet God is able, and he hath promiſed to pay us for him. O ſaith Saint Baſil upon the 14th. Pſalm. Wouldſt thou not have the Lord of heaven and earth be indebted unto thee? If any wealthy man (ſaith he) in the City ſhould promiſe to pay thee for an other, thou wouldſt take his word, and art thou afraid to take Gods word, when he hath bound himſelf by promiſe to pay thee for the poor? Indeed Evaegrius the Philoſopher as we read of him, being exhorted by Syneſius the Biſhop of Alexandria, to give ſome part of his goods to the poor, and that God would repay him an hundreed ſold for it, he could hardly be brought to believe this doctrine; and therefore before he would give any thing to the poore, he took a Bond of the Biſhop, for Gods payment of it. But is not God to be credited without a pawne? and ſhall we doubt of Gods payment for that which we lend him? Deus in paupere abſconditur, ſaith Chryſoſtom, panper quidem porrigit manum, ſed Deus Juſcipit donum. God lyeth hidden in the poore man. It is the poor man indeed, that ſtretcheth ſorth his hand to take thy almes; but it is God that takes them. And therefore we may well be aſſured, that what we give to the poore, God will' pay it us againe.
One writes of St. Thomas the Apoſtle, that he being commended to Gnodophrus the King of India, Rom. 15.20. Gal. 2.18.for a skilfull builder (as the Apoſtles are compared in the Scripture to builders) he was appointed by the King, to build him a ſumptuous and ſtately pallace. St. Thomas having received a great ſumme of mony of the King for the ſame purpoſe, diſtributed the mony among the poor. The King being therefore incenſed againſt him, cauſed him preſently to be apprehended, and clapt, him in priſon. It happened in the meane time, that the Kings brother fell ſick and died; and afterwards being carried forth to be buried, he revived upon the ſuddain and was brought back againe. And coming to the King, he told him what he had ſeen and heard in Heaven; that he had ſeen a very goodly Pallace which was newly erected, and that he had heard it was built by St. Thomas for the King of India, but that the King had made himſelf unworthy of it, whereupon St. Thomas was ſet at liberty; and the King by hearing the Apoſtles doctrine, was ſoone after converted to Chriſtianity.
The Hiſtory it ſelf may well be but a ſiction; but this is moſt certaine, that whatſoever we give to the poore upon earth, is rewarded in Heaven. Come ye bleſſed of my Father, (will Christ ſay at the day of Judgement, Math. 25…) inherite the Kingdom prepared for you; For when I Was hungry ye gave me to eate, when I was thirſty ye gave me to drink, &c? And when the godly (who are unwilling to juſtifie themſelves) ſhal ſay unto him. Lord when ſaw we thee hungry and gave thee meate? When ſaw we thee a ſtranger and provided thee harbour, &c. Verily will Chriſt ſay, in as much as ye have done it to one of the leaſt of theſe my Brethren, ye have done it to me. Thus he counts, that what we give to the poor we give it to him, and he wil reward us as if he himſelf had received it.
But it may be demanded, what kind of poor are to be relieved? For anſwer whereof, we muſt diſtinguiſh of ſuch as are poor. For ſome become poor and fall into want through their own fault, and that eſpecially two wayes.
Firſt, by unthriftineſs, as by gaming, drinking, keeping ill Company, and unneceſſary miſpending that portion of goods which God hath given them. Theſe, howſoever the World accounts them good-fellowes; yet God reputes them no better then the theeves, and no doubt without their repentance and amendment, they will be arraigned and condemned for theeves, at the day of judgement. For theſe by their unthriftineſs do waſte their Eſtate, miſpend their time, looſe their good name, impoveriſh themſelves, and undoe their Children: and ſo by this meanes, do themſelves more harme, then any theeſe could do, that ſhould meete them in the high way, and take their purſe away from them.
Theſe, becauſe they fall into want through their own fault, are the leſſe to be pittied. And as theſe become poor through their own unthriftineſs; ſo others by idleneſs & want of labouring in their particular Callings. For want is alwayes attending upon idleneſs; and where idleneſs goes before, want followes after. And therefore Solemon ſpeakes of an idle man in this manner.Prov. 24.30.31. I paſſed, ſaith he, by the field of the ſlothfull man, and loe it was all over growen with thornes, and nettles had covered the face thereof, and the ſtone wall thereof was broken down: and then he ſheweth what his end was, that poverty came upon him like an armed man. For he that will be idle muſt needes be poor. And this is the cauſe, that there are ſuch ſwarmes of beggers in every place, who being well able to labour for their livings, chooſe rather to live upon other mers labours, and had rather live by begging then take any paines to get their living. Theſe are wicked Generation, having this curſe of God upon them to be vagabonds upon the earth, and to wander up and down from place to place, becauſe they will not yield to the Ordinance of God: In the ſweat of thy browes thou ſhalt eat thy bread. The faithleſs Steward,Gen. 3.19. Luke 16.3 Luke 16. though he could not digge, yet he was aſhmed to begge; but theſe are more faithleſs in their Callings, who are not aſhamed to begge, when they are able to digge or to take any other paines to get their livings. Such the Apoſtle will not have to be relieved, He that will not labour let him not eat, 2 Theſ. 3.10.ſaith the Apoſtle. For by giving unto theſe, we both maintain them in their idleneſſe, and we diſable our ſelves from giving to thoſe, that are not able to labour for their livings. And as theſe become poor through their own fault: So ſome become poor and fall into want through the hand of God; As ſuch as looſe their goods by fire, by theeves, or any other meanes which they could not avoid: or ſuch as fall into decay through any infirmity; as by lameneſs, blindneſs, ſickneſs or age, and ſo are not able to labour for their livings: or ſuch as have a great charge of Children, ſo that howſoever they be able to labour, yet their la our will not maintain both themſelves and them. Theſe and the like are the poor whom the Scripture will have us to relieve, and to ſuch no doubt Zacheus here gave. And thus much likewiſe for the perſons to whom he gave his goods.
The laſt point to be conſidered, is the time when he gave them his goods I give, ſaith he, he gives them preſently without any delay, he gives them not upon his Death-bed, or when he lyeth a dying; but he gives them now in the time of his health, while he might have ſtill injoyed them.
As there are many that deferre their repentance to the end of their life, ſo there are many that deferre their liberality and almes-deedes to the poor, till the day of their death. But as the ones over-late repentance is ſeldome acceptable, becauſe they do but then leave their ſins, when they can ſin no more: ſo the others late giving to the poor, is ſeldome available, becauſe they do but then give away their goods, when they can keep them no longer. And therefore it is the juſt judgement of God upon many, who having attained great wealth and riches, and doing no good therewith in their lives, are ſo overtaken by death upon the ſuddain, that they have no time to diſpoſe of their goods at their ends, which may teach us to do it in our life-time our ſelves, and not to leave it to be done by others after us. All Gods Commandements are given ye know in the ſecond perſon to every one, that every one might take them as ſpoken to himſelf, and ſo might performe them in his own perſon: We read of Trajan the Emperour, that upon a time as he was going to warre, a poor Widow met him, and taking hold of his horſe, deſired him before he went to do her juſtice. The Emperour willed her to reſt content for a time, and he would not faile to do her juſtice when he returned home. Oh ſaith the Widow, but how if it happen that you never return? why then ſaith the Emperour I will leave it to my Succeſſor, and he ſhall do thee juſtice in my roome: your Succeſſor (ſaith ſhe) and why not you your ſelf? you are bound to do good in your own perſon, and what is that to you if another diſcharge that which is your duty? num te liberabit aliena juſtitia? will another mans juſtice excuſe you? The Emperour was ſo moved with this ſpeech of hers, that before he went any further, he in his own perſon did her juſtice. And ſo may we ſay unto thoſe, who put off thoſe duties, which themſelves ought to do, to be done by others; what is that to you if another diſcharge that which is your duty? or if you leave it to your Heire to relieve the poor? you are bound to relieve them as well as he; and if he ſhould leave it to his Heire as you have done, what ſhall become of the poor in the mean time? Zacheus did not thus, but making his hands his executors, and his eyes his overſeers; he gave his goods to the poor himſelf, and did not leave it to be done by others. And therefore if Zacheus, as ſoone as he was converted, was ſo fruitfull in good works, it may be a ſhame for us, if we that have profeſſed Chriſtianity ſo long, do come behinde him in the works of mercy.
FINIS.