Two Sermons, Sermon 2 – Title page 2
THE SINNERS Confeſſion.
Pro. 28. verſe, 13.
He that hideth his ſinnes ſhal not proſper; but he that confeſſeth and forſaketh them ſhall hauehave mercy.
The Text.
Luke 19. verſes 6. 7. 8. 9.
6 Then he came downe haſtily, and receiued him ioyfully.
7 And when all they ſaw it, they murmured ſaying, that hee was gone to lodge with a ſinfull man.
8 And Zaccheus ſtood forth, and ſaid vntounto the Lord: Behold Lord, the halfe of my goods I giuegive to the poore: & if I hauehave takē from any by forged cauilation, I reſtore him foure-fold.
9 Then Ieſus ſaid vntounto him, This day ſaluation come vntounto this houſe, for aſmuch as he is alſo become the ſonne of Abraham.
YOu heard the laſt Sabboth, how Zaccheus the Publican was called to be a Chriſtian: now you ſhal heare the fruit of his conuerſion. No ſooner had Chriſt called him from the tree, but that he came downe haſtily, & receiued him ioyfully.
This was the fruit which it had in the heart of Zaccheus, namely obedience to the voyce of Chriſt: a fruit more pretious and acceptable vntounto God, than the moſt pleaſant fruits which Eden yeelded; and a ſacrifice more ſweet & acceptable vntounto him, than al the ſacrifices which the Law required. This is the ſacrifice wherewith the Lord is pleaſed, euen when his voyce is obeyed, 1. Sam. 16 22. The voice of the Lord is a glorious voyce, & mighty in operation, diuiding the flames of fire, & ſhaking the Pſal. 29.cedar trees. So the voyce of Chriſt is a glorious voyce, his voice is mighty in operation, diuiding the ſoule and the Heb. 4. 12.ſpirit, and ſhaking Zaccheus from the wild figge-tree, whereinto he had climbed.
The ſame God to whoſe command the windes, the ſea, the diuels, and death it ſelfe obey, heere commandeth Matth. 8.Zaccheus to come down at once, and he commeth downe haſtily to receiue him into his houſe, and hee receiueth him ioyfully. As Zaccheus could not come at Chriſt till he was called, ſo no man can come to Chriſt Iohn 6. 44.except the Father draw him: And as Zaccheus could not chooſe but come, when he was called by the voice of Chriſt, ſo when any man is called effectually by the preaching of the Goſpel, he cannot chooſe but come to Chriſt: for where there is an effectuall calling, there is grace giuen alſo to obey the ſame, Rom. 8. 30. The Lord is faine ſometime to call vsus often, becauſe we know not the voyce of him that calleth vsus, as he called Samuel three times before hee 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 preſētly, Speak on Lord, for thy ſeruant heareth. So when the Lord calleth any man effectually by the preaching of his word, all the parts and powers of his body doe yeeld their obedience, the care liſteneth, the tongue confeſſeth, the heart beleeueth, the head deuiſeth, the hand performeth, the foote runneth, the eye directeth, and all concurre To doe thy will O God, P. ſalme. 40. 7.
Such and ſo effectuall is the voyce of Chriſt in the hearts of his choſen, that it maketh Saul of a bloody perſecutor to become Paul a painefull Preacher: it cauſeth Acts 9. Math. 4.Peter of a ſilly Fiſherman, 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 pleaſeth the Lord to giuegive ſucceſſe and encreaſe thereto, that it is able to tranſforme the minds of men, to beget faith in the harts of Jnfidels, 1. Cor. 3. 7.and (in a word) to ſaue ſuch as are ordained to eternall life. Acts 13. This is the power of the word of God, euen to cauſe a conſenting to the truth thereof; and this is the property of the children of God, to yeeld all obedience Rom. 1.to the word of God. As ſoone as Chriſt calleth Zaccheus, he comes downe preſently, like the light in the creation, that was made as ſoone as God ſaid, Let there be light. Heere therefore of Zaccheus that obeyed the voyce of Chriſt, let vsus learne obedience to the voice of Chriſt: ſor as Chriſt biddeth Zaccheus to come downe, becauſe he was too high: ſo he ſaith to eueryevery one of vsus, Come downe, becauſe we are too high minded. But with vsus the voice of Chriſt is not ſo effectuall as it was with Zaccheus: for he was content to come downe at the firſt bidding: but we muſt be often bidden, to beware of pride & ambition, and yet we wil ſtil be climbing. There are few ſo high that are content with their calling, but as Haman was alwaies aſpiring till he came to the gallowes, Heſt 7.ſo many amongſt vsus are alwaies climbing till they catch a fall.
Againe, as Chriſt ſaid to Zaccheus, To day I muſt abide at thy houſe: So Chriſt ſaith to vsus, To day my poor afflicted members ſhould receiue ſome ſuccour at your hands. But as the Prieſt and 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 vnreliued. 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 Satan is. Hee willeth vsus to be mercifull, as our heauenly Father is, Luke 6. 36. and we are cruell and vnmercifull, as the rich Glutton was, Luke 16. This is the cauſe why the earth deceiueth and rendreth not her fruit, Eſay 24. 5. This is the cauſe why the ſword deuoureth abroad, and the peſtilence deſtroyeth at home, Deut. 28. 15. Leuit. 26. 24. 25. and in a word, this is the cauſe of all the miſchiefes and calamities that are threatned, euen becauſe we are obſtinate and rebellious againſt the Lord, we are vndutifull and diſobedient to the voice of Chriſt, that calleth vsus ſo louingly to come vntounto him, Math. 11. 28.
Zaccheus was called but once, & he commeth quickly: but we are called oftentimes, and almoſt eueryevery day, and that by the voyce of Chriſt himſelfe, For hee that heareth you (ſaith Chriſt) Luke. 10. 16. heareth mee: and yet we cannot find the way to Chriſt. The word of God, which is the lanterne vntounto our feete, and the light vntounto our paths, Pſalm. 119. hath beene plainely and plentifully preached amongſt vsus theſe many yeers, and yet many amōgſt 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 be quicke in the Lords buſines, for God cannot abide loyterers ſtanding al the day idle, Mat. 20. and as he loueth a cheerfull giuer, 2. Cor. 9. 7. ſo he liketh a cheerfull follower.
It followeth therefore that Zaccheus receiued him cheerefully. Still Zaccheus is a receiuer: before he was a receiuer of cuſtome, now he is a receiuer of Chriſt. Zaccheus receiued Chriſt two waies: firſt into his heart, when he deſired to ſee him: and then into his houſe when he gaue him hoſpitalitie. Many receiued Chriſt to houſe, but not into their hearts, and therefore 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 be glad to harbour Chriſt in his members, as Zaccheus was glad to harbour Chriſt himſelfe. As before in comming downe from the tree, Zaccheus ſhewed his obedience: ſo heere in receiuing Chriſt into his houſe, he ſheweth the louelove that he 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 in his owne houſe; yea he reioyceth to hauehave gotten ſo good a gueſt; like Abraham, Gen. 18.that vſed to ſit at the doore of his tent, and reioyced to entertaine ſtrangers that went by the way: and therefore, though Zaccheus were a Gentile borne, yet herein he ſheweth himſelfe the child of Abraham, becauſe he doth the works of Abraham, Ioh 8. ver. 39. So did Abraham, and ſo we muſt doe, if we will ſhew our ſelues to be the children of Abraham.
When Abraham thought only to hauehave entertained Abraham. Gen. 18. 3.men, he receiueth the Angels in the ſhape and likeneſſe of men: and when Zaccheus thought to entertaine the ſonne of man, he receiueth the ſonne of God himſelfe. Let vsus therefore (as the Apoſtle willeth vsus.) Hebr. 13. 2. be mindfull to entertaine ſtrangers, for as much as thereby Lot. Gen. 19. 3.ſome hauehave receiued Angels into their houſes vnawares; and why ſhould we not hope to entertaine the like, or better gueſts, if we be 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, and of a blind man: and when he commeth, he commeth hungry, or thirſty, or naked, or harbourleſſe, or ſicke, or impriſoned: and happy are they that feede, or cloath, or harbour or viſite him, when he commeth thus afflicted, When Abraham entertained the Angels, he was not onelyonly buſie himſelfe, but his wife, and all his houſhold were carefull to make prouiſion for them; ſo when Zaccheus receiued Chriſt into his houſe, his whole familie (no doubt) were no leſſe willing and carefull to entertaine Chriſt, then their Maſter was: and therefore not onelyonly to Zaccheus, but euen to his whole houſe ſaluation is promiſed, becauſe the whole family reioyced at Chriſt his comming. Let rich men learne of Zaccheus to entertaine Chriſt in his needy members, and let rich mens ſeruants learne of Zaccheus family, to ſhew themſelues mercifull, like their mercifull maſters, that they may receiue the reward of mercy and hoſpitalitie at the laſt day. Come ye bleſſed, for I was harbourleſſe, and ye tooke me in. Generally, as Zaccheus gladly receiued Chriſt: ſo let eueryevery one that is able, be glad to diſtribute to the neceſſity Math. 25.of the poore Saints: if we hauehave much, let vsus giuegive plentifully: if we hauehave little let vsus giuegive gladly of that little: if wee be not able to giuegive a penny, yet happily wee may affoord a morſell of bread: if not that, yet there is none ſo needy, that cannot giuegive a cup of cold 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 ready to driue Chriſt out, and to receiue Sathan inſtead of him: Zaccheus receiued Chriſt into his houſe, but there are many rich men amongſt vsus, that like Diues, Luke 16. will not affoord poore Lazarus the crummes that fall from their table: but as the damoſell, Acts 12. opened not the doore for ioy when ſhe heard Peters voyce; ſo by contrary, theſe men for verie griefe ſhut their gates, when they perceiue a begger there Finally, Zaccheus was ioyfull when he entertained Chriſt, but many amongſt vsus are ſorrowfull when they ſhould relieue the poore, like churliſh Nabal, 1. Samuel 25. that reuiled Dauid, when he ſhould hauehave releeued him.
So long as Iob proſpered, hee kept a worthy and a worſhipfull houſe, he ſuffered not the ſtranger to lie in thee ſtreets, but opened his doore to the Trauailer that went by the way, Job. 31, 32. But now many Gentlemen of the country are content to ſuffer the ſtranger, the fatherleſſe, and the widow, not onelyonly to lie but euen to ſtarue and die in the ſtreets with hunger and cold, and neuer receiue them to houſe or harbour, nor affoord them any reliefe or ſuccour. But as the voyce of Abels blood did cry from the earth to God for vengeance againſt Gen. 4. 10.his brothers crueltie: ſo the voyce of the poore and their piteous cries, ſhal enter into the eares of the Lord, and their guiltles blood (which is powred forth in eueryevery place without all compaſſion) ſhall pull downe haſty and ſudden vengeance from heauen vppon the heads of thoſe vnmercifull cormorants, vnleſſe while this time of mercy laſteth, they ſhew mercy to their diſtreſſed neighbours.
Thus you hauehave heard how Zaccheus behaued himſelfe in entertaining of Chriſt: now you ſhall ſee the behauiour of the Phariſies in diſdaining at Chriſt. When all they ſaw it, they murmured ſaying, that he 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 hoſpitalitie. For the wicked will alwaies hauehave ſomething 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 vnhappy King, that enuied Dauid for his happy victories, 1. Sam. 18. 29. Thus the wicked when they cannot charge the godly with anie grieuous crime, they beginne to grudge at their well doing: and therefore not onelyonly Zaccheus is hated for receiuing of Chriſt, but Chriſt is hated alſo for beeing his gueſt: When they could not accuſe Chriſt for ſinne, they accuſe him for companying with ſinners: For they muſt ſtill be accuſing ſome or other, for one thing or other, like their father the diuell, that both by name, Reuel. 12. 10. and by nature, Job. 16. 7. is a continuall accuſer of the brethren. It had beene the dutie of the Phariſies to hauehave receiued Chriſt, and made much of him as Zaccheus did: but they are ſo far off from entertaining him themſelues, that it greeueth them to ſee Zaccheus giuegive him entertainment. And ſurely, ſuch is the peruerſe nature of the wicked, that they will neither receiue the grace of God when it is offred them, nor willingly ſuffer any other to embrace the ſame: like the wicked Iewes Acts, 13. 50. that would neither beleeue the doctrine which Paul preached, nor could abide that the Gentiles ſhould be brought to the faith of Chriſt. The high Prieſts thought themſelues too high, to hauehave poore humble Chriſt amongſt them: The Scribes and the Phariſies, in their owne conceit, were too good, too wiſe, and too holy to receiue him into their company and not content to ſequeſter and eſtrange themſelues from Chriſt, they diſdained alſo that he ſhould be conuerſant with Publicans and ſinners, as though he were not worthy to be conuerſant amongſt them.
If it were the office of Chriſt to conuert ſinners, why ſhould the Phariſies be offended at him, if he were ſometimes Mat. 9. 13.conuerſant with ſinners to work their connerſion. If Chriſt were a Phyſitian to cure the ſickneſſe of the ſoule, that is, to ſaue the people from their ſinnes, why Mat. 9. 13.ſhould the phariſies murmure at him for keeping of company with Zaccheus, that was ſicke in ſoule? for as it is expedient for the Phiſitian to viſit his patients for their better recouery, ſo it was conuenient Chriſt ſhould viſit ſinners for their ſpeedier conuerſion. But as the Phiſitian that reſorteth vntounto ſicke perſons, is not ſtraitway infected; ſo the ſoules Phiſitian 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 this example, to performe their duties, though the wicked be offended. It was the office of Chriſt to call ſinners to repentance, yea, hee came to call Phariſie ſinners as wel as Publican ſinners if the phariſes would hauehave confeſſed themſelues Luke 18.to be ſinners, as the Publicans did; but becauſe they ſtood ſo much vponupon their owne righteouſneſſe, and deſpiſed others, therefore Chriſt denounceth ſo many woes againſt them, and preferreth the penitent Publican that Matth. 23.truſted in the Lords mercy, before the proud Phariſie that truſted in his owne merits.
Though Paul was a Phariſie, and the ſonne of a phariſie, yet hee ſhameth not to confeſſe himſelfe one of the Acts 23. 6.chiefe ſinners that Chriſt came to ſaue. So if the Phariſies that murmured at Zaccheus would hauehave beene ſaued, they ſhould hauehave confeſſed themſelues chiefe ſinners as Paul did. They ſhould not hauehave accuſed Chriſt for 1. Tim. 1. 15.keeping company with ſinners, but they ſhould hauehave accuſed themſelues for not keeping company with Chriſt. The iuſt man (ſaith Salomon, Pro. 18.) is the firſt accuſer of himſelfe; but the Phariſes are ſo farre from accuſing themſelues that they began to accuſe Zaccheus & Chriſt together. Thus the phariſies of our time that make religion a cloake to couer their corrupt dealing, hauehave this property to thinke other men to be heinous ſinners, and themſelues only 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: and like the preſumptuous phariſie, Luk. 18. I thank God I am not as others are, extortioners, vſurers, adulterers, drūkards, or ſuch like. I ſanctifie the Sabbath, which other men prophane: I frequent ſermons, which they neglect: J reuerēce the name of God, which they blaſpheme: I pay tith, which others withhold: and faſt oftentimes, which they doe ſeldome, or neuer. Theſe were the ſpeeches of the Phariſies, Mat. 15. 7. Luk. 11. 44.that liued in the time of Chriſt, whom hee ſo often calleth hypocrits: and theſe are the ſpeeches of the hypopocrits of our age, that ſeeme to liue after the ſtraighteſt Luke 11. 1. Act. 26. 5. Mat. 23. 25. 27ſect of our religion. Acts. 26. They waſh the outſide of the cup and of the platter; that is, they iuſtifie themſelues, and ſeeme maruellous holy in the ſight of men, which can diſcerne by the outward appearance only: but vntounto God that ſeeth and ſearcheth the ſecrets of the harts and reines, they appeare like painted toombes, full of dead mens bones, and all filthineſſe: that is, they hauehave their inward parts full of rauening, and all kinde of wickedneſſe. Wherefore, as Chriſt ſaid to his Diſciples, Except your righteouſnes exceed the righteouſnes of the Scribes and Phariſies, you cannot enter into the Kingdome of heauen: Mat. 5. 20.So J ſay vntounto you, that except your righteouſneſſe exceed the righteouſnes 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 Papiſts at this day doe vſe to call the moſt ſincere profeſſors of the Goſpell, not Lutherans, Caluiniſts, Zwinglians, or Proteſtants, as they were wont to call them: but now they terme vsus hereticks, a name more odious then any other; whereas in the meane ſeaſon, they themſelues are of all others the greateſt heretickes. 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 mooued at their deſpightfull 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 Atheiſts at this day doe greatly wrong the true profeſſours, in calling them hypocrites, which hauehave truely repented of their former ſinnes, and endeuour by all good meanes to lead a godly life. Therefore as Zaccheus preferred his ſoules health before all their murmuring: ſo it behooueth vsus to looke to our ſoules ſaluation, notwithſtanding all the reproches and ſlanders that are deuiſed againſt vsus. And as the Phariſes might call Zaccheus ſinner, but could not hinder his conuerſion: ſo the malicious 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 that can kill the body, and then can do no more: ſo I Math. 10.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 body and ſoule in hell, and ſeeke to pleaſe him that is able to ſaue them both in heauen for euer.
Now followeth an other fruit of Zaccheus conuerſion: namely his good confeſſion: for, as hee beleeued with his heart vntounto righteouſneſſe, ſo he confeſſed with Rom. 10. 10.the mouth vntounto ſaluation. VVhen Zaccheus was mocked of the Phariſes, it ſeemeth that hee ſhould ſtoope downe for ſhame: but when he was thus reprooued and reuiled by them, the Scripture ſaith, that hee ſtood vp in ſigne of gladneſſe. As the Apoſtles went away reioycing that they were counted woorthy to ſuffer rebuke Acts 5.for the name of Chriſt: ſo Zaccheus the Publican went foorth reioicing, that he was reproched for the cauſe of Chriſt. Before, Zaccheus was a Publican, and therefore ſtood in ſinne very dangerouſly, like the houſe that is builded vponupon the ſand, ready to be ouerturned with eueryevery tempeſt: but now Zaccheus is become a true chriſtian, Luke 6. 46.and therefore ſtands in righteouſnes 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, hee was an encrocher vponupon other mens goods; now he is a diſtributer of his owne goods: before, he was a receiuer and a taker, 1. Tim. 6. Matth. 13.now he is a reſtorer and a giuer: neither doth he giuegive ſparingly, but he giueth liberally, laying vp a good foundation againſt the time to come.
Now hath Zaccheus found that pretious pearle, and for ioy thereof, he is content, not to ſell, but to giuegive all that he hath to enioy the ſame. VVhen the rich Ruler (in the former chapter) was willed to ſell all that he had, & to giuegive it to the poor, he went away very ſorrowfull, for Luke 18.he was very rich: but Zaccheus perhaps as rich as he, is content, of his owne accord, and vnbidden, to beſtow halfe his goods vponupon the poore, and that with a cheerfull minde. If Zaccheus had giuen only the third part of his goods, no doubt but Chriſt would hauehave accepted it, for he accepted the widdowes farthing, becauſe it was giuen with a willing mind: but if he had giuen all Luke 21.his goods to feede the poore, as the Phariſes gaue their almes, to bee ſeene of men: yea, or his body to be burned, as ſome Romans hauehave done, to get renown, it ſhould hauehave beene to no purpoſe, becauſe it was done to a wrong 1. Cor. 13.end.
Now, as Zaccheus was rich in the goods of his life, ſo was he rich in faith alſo: neither was it an idle or dead ſaith that Zaccheus had, but it was a fruitfull and liuely Gal. 5. 6.faith, a faith that worketh and laboureth by louelove, ſuch as is required at the hands of Chriſtians. Saint Iames ſaith, Shew me thy faith by thy workes. And here Zaccheus doth ſhew his faith by his works. Before, he was exerciſed in vngodly works, which are the fruites 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 releeuing the poore, but he is liberall of that which is his owne: ſo there are many now a daies that are very liberall, but it is of that which is none of theirs; for as Nahab and Abihu offred ſtrange fire vntounto the Lord, ſo theſe men offer ſtrange goods vntounto the Lord, There are ſome amongſt vsus, that thinke to make amends Leuit. 10.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 vſury and oppreſſion, they are content perhaps to giuegive a penny to releeue the poore. But as it was not lawfull for the Iſraelites to bring the price of the hire of an harlot into the houſe of the Lord, ſo it is not lawfull for vsus to apply the gaine of our ill gotten goods to the ſeruice of God.Deut. 23.
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 he can keepe them no longer: but he ſaith, I giuegive, to ſignifie, that his will is his deede, and that he meaneth not to take any daies of paiment for the matter. For as before he ranne apace to ſee Chriſt, and came downe haſtily to entertain Chriſt in his owne perſon; ſo doth he here giuegive quickly to releeue Chriſt in his needy members. This is Zaccheus laſt will and Teſtament that he maketh before his death and ſeeth the ſame proued & 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 wil preuent vsus, I know there would be many that would be willing to giuegive ſome part of their goods to the poore before their death, as Zaccheus did: but that they know not what neede themſelues may hauehave thereof before they die; and therfore for the moſt part they will hardly forſake or leaue their goods, till their goods forſake and leaue them. But heerein they ſhew themſelues to doubt of Gods prouidence, and as it were to diſtruſt of his paiment, who hath promiſed to repay whatſoeuer is giuen vntounto the poore, as it were lent vntounto himſelfe, and that not ſecretly, though they did their almes neuer ſo ſecretly: but the Lord will reward them openly, as our Sauiour ſpeaketh, Matt. 6. The wiſe preacher, Eccl. 11. Pro. 19. 17.willeth vsus to caſt our bread vponupon the waters; that is, to be liberall to the poore, whoſe watery eies bewray their great neceſſity: or (as others expound it,) to hazard and aduenture ſome of our goods vponupon our needy bretheren, as Merchants 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 return with greater profit. So albeit, the reliefe that is beſtowed vponupon our diſtreſſed neighbours, may ſeeme to be loſt; yet as the wiſe man ſaith, after a time we ſhall find it again: and as the pretious oile deſcended from Aarons beard to the skirts of his cloathing, ſo certainely the oyle of mercy and charity which we poure into the wounds of Pſalm. 13 3.our diſtreſſed brethren, ſhall deſcend into our owne ſoules; and as the widdowes oyle was encreaſed in the Luke 10. 1. King. 17.cruſe, becauſe ſhe releeued the Lords Prophet, ſo ſhall this pretious oyle beſtowed vponupon the poore, bee returned vponupon our heads in great meaſure. Thus is Zaccheus liberall as you ſee: for he giueth a way 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 mercy, giueth all things vntounto vsus that cannot requite him: ſo the rich men of this world (if they hauehave any ſpark of mercy in them) ſhould giuegive vntounto the poore that cannot requite them. But amongſt vsus in eueryevery place almoſt, it is farre otherwiſe: for if any thing be to be giuen, not they that are pooreſt and ſtand in greateſt need, but they that can make beſt friends are beſt preferred. Thus Diues is ſtill enriched, and Lazarus is ſtill reiected. If wee ſend to a great man, we ſend an oxe for a preſent, but if we ſend to a poore Luke 16.man, we ſend a cruſt for an almes. Therefore as Chriſt Math. 12.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 mercy vponupon the poore, but wee are voide of all compaſſion.
Thus you hauehave heard the firſt part of Zaccheus confeſſion, wherein you ſee his liberality to the poore. Now you ſhall heare the ſecond part of his confeſſion, wherein hee promiſeth reſtitution of his vniuſt gotten goods. Before, Zaccheus gaue to the poore the halfe of that which was his owne: now hee reſtoreth that which is none of his, to the right owners. And becauſe hee had detained their goods ſo long, to their great loſſe & hinderance, therefore he doth not onelyonly reſtore the principall, which he had taken from them, but hee alloweth them their coſts and dammages they had ſuſtained. As Ioram King of Iſrael cauſed to bee reſtored to the 2. King. 8.Shunamite her houſe and land, and all the fruites and profites of the ſame, which were wrongfully kept from her ſeauen yeares together: ſo Zaccheus the cuſtomer reſtoreth to thoſe that he had oppreſſed, their goods which he had gotten from them, by fradulent dealing, with all the fruits and profits that might come thereof: during the time of his vniuſt profeſſion. So liberall was Zaccheus to the poore, that hee gaue them halfe his goods: and ſo little got Zaccheus by his vſury and oppreſſion, that for eueryevery penny he reſtored foure. If the vſurers and extortioners of our time would reſtore fourefold for that they hauehave wrongfully gotten. I feare me they would hauehave but a ſmall halfe to giuegive to the poore, and but a little left to help 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 reſtitution. If a man had ſtolne a ſheepe, the law of God requireth that he ſhould reſtore foure ſheepe for one: and the ancient Romans had this law, that vſurers Exod. 22. 1. 2. Sam. 12.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, we ſhould not hauehave ſuch complaining of the poore both in priſons and ſtreetes. But if theſe great theeues (I meane our biting vſurers) that rob and ſpoile without ceaſing when they hauehave no neede, might find no more fauour then thoſe petty theeues which rob and ſteale ſometime, when they are driuen thereto by extreme neceſſity, then ſurely the Common-wealth would ſoone be disburdened of that peſtilent brood of caterpillers 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 hitherto by the gaine of vſury, let them now lament their ſinne and call to God for mercy and forgiueneſſe: let them make reſtitution of that they hauehave wrongfully taken, and grieue that they hauehave ſo long detained that which is none of theirs. For as no ſinne is pardoned without repentance to God, ſo vſury is not pardoned without repentance to God: and as the ſinne of theft is not remoued, before reſtitution be made to men (if the party be able,) ſo the ſinne of vſury (which is a ſecret theft,) is not remitted, before reſtitution be made to thoſe that are oppreſſed and ſpoiled 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. He that lately was a Camel laden with riches, and therfore vnapt to goe thorow a needles eye, hath now like the Camell caſt off his rich lading, and therefore may enter in Mat. 19.at the narrow gate. Some rich men would rather hauehave loſt their liues, then forgone their goods, and for halfe Mat. 7.that loſſe would hauehave prooued very penſiue: but this was the ioyfulleſt newes that euer came to Zaccheus houſe, ſweeter to him then all his gold and ſiluer: that whereas before, he was in the ſtate of damnation, now ſaluation is promiſed to him and his houſe: and where as before he was the ſeruant of Satan, now he is become the child of Abraham. Now Zaccheus houſe is become Gods houſe, and Zaccheus himſelfe is the ſon 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 he ſaith heere to the penitent Publican, This day ſaluation is Luke 13.come vntounto thy houſe, and this day thou art become the child of Abraham. Chriſt loueth not to be lōg in any mans debt: for as he ſaith to Zaccheus, To day I muſt abide at thy houſe: ſo he 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 happy change in ſtead of a little worldly treaſure, ſubiect to loſſe by theeues, and to ſpoile by ruſt and moths, to hauehave all ſtore of heauenly treaſure, which neither theeues can ſteale, nor canker can corrupt: in ſtead of an earthly houſe, ſubiect to fire and falling, Mat. 6.to hauehave a houſe giuen of GOD: not made with hands, but eternall in heauen, 2. Cor. 5. 1. Who would not rather chooſe with Zaccheus to giuegive halfe his goods to the poore, that he may be an heire of ſaluation, and the Son of Abraham to reſt in his, Fathers boſome, than with Diues to keep all from the poor, & be tormented in thoſe eternall flames? That rich glutton that denied the crums from his table, chalenged Abraham for his father, but he was refuſed, becauſe he had not the faith nor works of Abraham: but Zaccheus, though by nature he Luke 16.were not the child of Abrahā, yet by grace he is become the child of Abraham, becauſe he walked in the ſteps of that faithfull Father. Abraham beleeued before he was Iohn 8. 39.circumciſed, ſo Zaccheus beleeued before he was circū ciſed. As Abraham left his countrey and all that he had Rom. 4. 12.when God called him, ſo Zaccheus left his office and the moſt part of his riches, when he was called by the Son of God: & as Abrahā deſired to ſee the day of Chriſt, & ſaw it & reioyced; ſo Zaccheus deſired to ſee Chriſt, & he ſaw Gen. 32. 1. Acts 7. 3.him & reioyced. Now is Zaccheus a gentile become the child of Abraham, & not only he, but his whole houſe alſo is become the houſe of Abraham; for when Zaccheus Iohn 8. 56.is conuerted, his whole houſe is conuerted. As the Maſter is, ſuch are the ſeruants; if he be godly and religious, they proue godly and religious; if he bee an Atheiſt, they prooue Atheiſts likewiſe. Therefore keep no companie with the wicked, for it is moſt, pernicious: but aſſociate thy ſelfe with thoſe that feare the Lord, that thou alſo maieſt learne to feare the Lord: who for his mercy grant that we may with Zaccheus be deſirous to ſee Chriſt, ioyfull to receiue Chriſt, liberall to releeue the members of Chriſt, and ready to make amends when we hauehave Pſal. 18.wronged any of our brethren, that ſo with Zaccheus wee may be heires of ſaluation, and the true ſons of Abraham to raigne with Chriſt in heauen for euer, by the meanes and merites of him that died and roſe againe for vsus. To whom with the Father and the holy Ghoſt be all glorie,
Amen.
FINIS.
O Lord prepare our hearts to pray.
O Lord God our heauenly Father, we thy poore and wretched creatures, giuegive thee moſt humble and hearty thanks for our quiet and ſafe ſleepe, and for raiſing vsus vp from the ſame. We beſeech thee for Ieſus Chriſts ſake, to proſper vsus this day in our labour and trauell, that it may be to the diſcharging of our duty in our vocations, principally to thy glory; next to the profit of this Church and Common-weale, and laſt of all, to the benefit and content of our Maſters. Grant deere Father, that we may cheerfully and conſcionably do our buſines & labours, not as men pleaſers, but as ſeruing thee our God, knowing thee to be the chiefe M. of vsus, and that thou ſeeſt and beholdeſt vsus with thy fatherly eies, who haſt promiſed reward to them that faithfully and truely walke in their vocation, and 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 tediouſnes of that itkſome labour which thou for our ſins haſt powred vponupon al mankind, may ſeem to vsus more delectable & ſweet. Fulfill now O Lord, theſe our requeſts, for thy Sonne our Sauiours ſake, in whoſe name we pray, as he himſelfe hath taught vsus. Our Father which, &c.
FOVRE SERMONS PREACHED BY MASTER Henry Smith.
And publiſhed by a more perfect Copy then heeretofore.
I … to dy I dy to liue
AT LONDON, Printed for William Leake, dwelling in Pauls Churchyard at the ſigne of the Holy Ghoſt. 1610.