The Sinners Confession

The Text.

Y OV heard the last Sabaoth, how Zacchaeus the Publican was called to be a Christian: Now you shall hear the fruit of his conversion. No sooner had Christ called him from the tree, but that he came down hastily, and received him joyfully.

This was the fruit which it had in the heart of Zacchaeus, namely obedience to the voice of Christ: a fruit more precious & acceptable unto God, than the most pleasant fruits which Eden yielded, and a sacrifice more sweet and acceptable unto him, than all the sacrifices which the Law required. This is the sacrifice where with the Lord is pleased, even when his voice is obeyed, 1. Sam. 15. 22. The voice of the Lord is a glorious voice, and mighty in operation, deviding the flames of fire, and shaking the Cedar trees. So the voice of Christ is a glorious voice, his word is mighty in operation, deviding the soul and the spirit, & shaking Zacchaeus from the wild fig-tree, whereinto he had climbed.

The same God to whose command, the winds, the sea, the devils and death it self obey, here commandeth Zacchaeus to come down at once, and he cometh down hastily to receive him to house, and he receiveth him joyfully. As Zacchaeus could not come at Christ till he was called, so no man can come to Christ except the Father draw him: and as Zacchaeus 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 effectual calling, there is grace given also to obey the same, Rom. 8. 30. The Lord is fain sometime to call us often, because we know not the voice of him that calleth us, as he called Samuel three times; before he answered: because at that time Samuel knew not the Lord, 1. Sam. 3. 7. But as soon as he understood that it was the Lord that spake unto him, he replied presently, Speak on Lord, for thy servant heareth: So when the Lord calleth any man effectually by the preaching of his Word, all the partes and powers of his body do yield their obedience, the ear listneth, the tongue confesseth, the heart believeth, the head deviseth, the hand performeth, the foot runneth, the eye directeth, and all concur To do thy will, O God, Psalm. 40.

Such and so effectual is the voice of Christ in the harts of his chosen, that it maketh Saul of a bloody perfecuter to become Paul a painful preacher: it causeth Peter of a silly fisher-man, to become a catcher of men: and Zacchaeus here of a vile publican, to become a zealous Christian. And such also is the nature of the word preached, wheresoever it pleaseth the Lord to give success and increase thereto, that it is able to transform the minds of men, to beget faith in the harts of infidels, and (in a word) to save such as are ordained to eternal life, Acts. 13. This is the power of the word of God, even to cause a consenting to the truth thereof: and this is the property of the children of God, to yield all obedience to the word of God. As soon as Christ calleth Zacchaeus, he comes down presently, like the Light in the creation, that was made as soon as God said, Let there be light. Here therefore of Zacchaeus that obeyed the voice of Christ, let us learn obedience to the voice of Christ: for as Christ biddeth Zacchaeus to come down, because he was too high: so he saith to everyone of us, Come down, because we are too high minded. But with us the voice of Christ is not so effectual, as it was with Zacchaeus: for he was content to come down at the first bidding, but we must be often bidden to beware of pride and ambition, and yet we will still be climbing. There are few so high that are content with their calling, but as Haman was always aspiring till he came to the gallows, so many amongst us are always climbing, till they catch a fall.

Again, as Christ said to Zacchaeus, To day I must abide at thy house: so Christ saith to us, To day my poor afflicted members should receive some succor at your hands. But as the Priest & the Levite Luc. 10. passed by the wounded man leaving him half dead: so we (for the most part) pass by our needy brethren, leaving them vnreleeued. Thus are we every way disobedient to the voice of Christ. He teacheth us to be humble as he himself is, Matt. 11. 29. and we wax proud and insolent as Satan is. He willeth us to be merciful, as our heavenly father is, Luc. 6. 36. and we are cruel and unmerciful, as the rich glutton was, Luc. 16. This is the cause why the earth deceiveth & rendereth not her fruit, Esa. 24. 5. This is the cause why the sword devoureth abroad & the pestilence destroyeth at home, Deut. 28. 15. Levite. 26. 24, 25. and in a word, this is the cause of all the mischiefs and calamities that are threatened, even because we are obstinate and rebellious against the Lord, we are vnduetifull and disobedient to the voice of Christ, that calleth us so lovingly to come unto him, Mat. 11. 28.

Zacchaeus was called but once, & he cometh quickly: but we are called oftentimes and almost every day, and that by the voice of Christ himself: for he that heareth you (saith Christ, Luc. 10. 16.) heareth me: and yet we cannot find the way to Christ. The word of GOD which is the lantern unto our feet, and the light unto our paths, Psal. 119. hath been plainly and plentifully preached amongst us these many years; and yet many amongst us have not yet learned to come to Christ. Zacchaeus comes quickly when Christ calleth him, let us therefore learn of Zacchaeus to come quickly when Christ calleth us. We must be quick in the Lord's business, for God cannot abide loiterers standing all the day idle, Mat. 20. & as he loveth a cheerful giver, 2. Cor. 9. 7. so he liketh a cheerful follower.

It followeth therefore that Zacchaeus received him cheerfully. Still Zacchaeus is a Receiver: before he was a receiver of custom, now he is a receiver of Christ. Zacchaeus received Christ two ways: first, into his heart when he desired to see him, & then into his house when gave him hospitality. Manie received Christ to house, but not into their hearts, and therefore received him grudgingly: but Zacchaeus received Christ first into his heart; and then into his house, and therefore received him joyfully. Of Zacchaeus his joyfulness, we must learn to be joyful when we do anything for the cause of Christ: we must be glad to harbor Christ in his members, as Zacchaeus was joyful to harbor Christ himself. As before in coming down from the tree, Zacchaeus shown his obedience: so here in receiving Christ into his house, he showeth the love that he bare unto him. If Zacchaeus had not loved Christ, he might have sent him to some common Inn: but Zacchaeus is content to receive Christ into his own house, yea, he rejoiceth to have gotten so good aguest, like Abraham that used to sit at the door of his Tent, and rejoiced to enterteine strangers that went by the way: and therefore though Zacchaeus were a Gentyle borne, yet herein he showeth himself the child of Abraham, because he doth the works of Abraham, John the eighth chapter the nine and thirtieth verse. So did Abraham, and so must we do, if we will show our selves to be the children of Abraham.

When Abraham thought only to have entertained men, he received Angels in the shape and likeness of men: and when Zacchaeus thought to enterteine the son of man, he receiveth the son of God himself. Let us therefore (as the Apostle willeth us Heb. 13. 2.) be mindful to enterteine strangers, forasmuch as thereby some have received Angels into their houses unawares: and why should not we hope to entertein the like or better guests, if we be given to hospitality, as those godly fathers were? For as the Angels came to them in the likeness of men, so Christ himself comes to us in the likeness of a poor man, of a lame man, and of a blind man: and when he cometh, he cometh hungry, or thirsty, or naked, or harborless, or sick, or imprisoned, and happy are they that feed, or clothe, or harbor, or visit him, when he cometh thus afflicted. When Abraham entertained the Angels, he was not only busy himself, but his wife and all his household were careful to make provision for them: so when Zacchaeus received Christ into his house, his whole family (no doubt) were no less willing & careful to enterteine Christ, than their Master was: and therefore not only to Zacchaeus, but even to his whole house Salvation is promised, because the whole family rejoiced at Christ his coming. Let rich men learn of Zacchaeus, to enterteine Christ in his needy members, and let rich men's servants learn of Zacchaeus family, to show themselves merciful like their merciful masters, that they may receive the reward of mercy and hospitality at the last day, Come ye blessed, for I was harborless, and ye took me in. Generally, as Zacchaeus gladly received Christ: so let everyone that is able, be glad to distribute to the necessity of the poor Saints: if we have much, let us give plentifully: if we have little, let us give gladly of that little: if we be not able to give a penny, yet haply we may afford a morsel of bread: but if not that, yet there is none so needy, that cannot give a cup of cold water, and even so small a gift shall not lose his just reward, Matth. 10. 41. Zacchaeus received Christ into his heart, but many amongst us are ready to drive Christ out, & to receive Satan instead of him: Zacchaeus received Christ into his house, but there are many rich men amongst us, that like Dives Luc. 16. will not afford poor Lazarus the crumbs that fall from their table: but as the damsel Act. 12. opened not the door for joy when she heard Peters voice: so by contrary, these men for very grief shut their gates, when they perceive a beggar there. Finally, Zacchaeus was joyful when he entertained Christ, but many amongst us are sorrowful when they should relieve the poor: like churlish Nabal, 1. Sam. 25. that reviled David, when he should have relieved him.

So long as Job prospered, he kept a worthy and a worshipful house, he suffered not the stranger to lie in the streets, but opened his door to the traveler that went by the way, Job. 31. 32. but now many Gentlemen of the country, are content to suffer the stranger, the fatherless and the widow, not only to lie, but even to starve and die in the streets with hunger and cold, & never receive them to house or harbor, nor afford them any relief or succor. But as the voice of Abel's blood did cry from the earth to God, for vengeance against his brothers cruelty: so the voice of the poor and their piteous cries, shall enter into the ears of the Lord, and their guiltless blood (which is poured forth in every place without all compassion) shall pull down hasty and sudden vengeance from heaven upon the heads of these unmerciful cormorants, unless while this time of mercy lasteth, they show mercy to their distressed neighbors. Thus you have heard how Zacchaeus behaved himself in enterteining of Christ: now you shall see the behavior of the Pharesies in disdaining at Christ. When all they saw it, they murmured, saying, that he was gone in to lodge with a sinful man. Before they hated Zacchaeus for his vices, because he was covetous: now they envy him for his virtues, because he was given to hospitality. For the wicked will always have something to find fault with in the children of God, like the sons of Jacob, Gen. 37. that hated their brother Joseph, because of his dreams: and like Saul that unhappy King, that envied David for his happy victoryes, 1. Sam. 18. 29. Thus the wicked when they cannot charge the godly with any grievous crime, they begin to grudge at their well-doing: and therefore not only Zacchaeus is hated for receiving Christ, but Christ is hated also for being his guest. When they could not accuse Christ for sin, 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 devil, that both by name, Revel. chapt. 12. verse 10. and by nature, Job. 1. 6. 7. is a continual accuser of the brethren. It had been the duty of the Pharesies to have received Christ, & made much of him as Zacchaeus did: but they are so far off from enterteining him themselves, that it grieveth them to see Zacchaeus give him enterteinement. And surely, such is the perverse nature of the wicked, that they will neither receive the grace of God when it is offered them, nor willingly suffer any other to embrace the same: like the wicked Jews, Acts. 13. 50. that would neither believe the doctrine which Paul preached, nor could abide that the Gentiles should be brought to the faith of Christ. The high Priests thought them selves too high, to have poor humble Christ amongst them: the Scribes and the Pharesies in their own conceit, were too good, too wise, and too holy to receive him into their company: and not content to sequester and estrange themselves from Christ, they disdained also that he should be conversant with Publicans and sinners, as though he were not worthy to be conversant amongst men.

If it were the office of Christ to convert sinners, why should the Pharesies be offended at him, if he were sometime conversant with sinners to work their conversion? If Christ were a Physician to cure the sickness of the soul, that is, to save the people from their sins, why should the Pharesies murmur at him for keeping company with Zacchaeus, that was sick in soul: for as it is expedient for the Physician to visit his patients for their better recovery, so it was convenient Christ should visit sinners for their speedier conversion. But as the Physician that resorteth to sick persons, is not straightway infected: so the souls Physician that conuerseth with sinners, is not thereby polluted. And therefore, as Christ performed his office, though the Pharesies murmured, so let the ministers of GOD learn by his example, to perform their duties, though the wicked be offended. It was the office of Christ to call sinners to repentance, yea he came to call Pharesie sinners as well as Publican sinners, if the Pharesies would have confessed themselves to be sinners, as the Publican's did: but because they stood so much upon their own righteousness, and despised others, therefore Christ denounceth so many woes against them, and preferreth the penitent Publican that trusted in the Lord's▪ mercy▪ before the proud Pharesie that trusted in his own merits. Though Paul was a Pharesie, and the son of a Pharesie, yet he shameth not to confess himself one of the chief sinners which Christ came to save. So if the Pharesies that murmured at Zacchaeus would have been saved, they should have confessed themselves chief sinners, as Paul did. They should not have accused Christ for keeping company with sinners, but they should have accused themselves for not keeping company with Christ. The just man (saith Solomon, Pro. 18.) is the first accuser of himself: but the Pharesies are so far from accusing of themselves, that they begin to accuse Zacchaeus and Christ together. Thus the Pharesies of our time, that make religion a cloak to cover their corrupt dealing, have this property to think other men to be heinous sinners, and themselves only to be righteous: insomuch, as they will not stick to speak like that proud people that was wont to say, Depart from me, for I am holier than thou: and like that presumptuous pharesie, Luc. 18. I. thank God I am not as others are, extortioners, userers, adulterers, drunkards, or such like: I sanctify the Saboth, which other men profane: I frequent sermons, which they neglect: I reverence the name of God, which they blaspheme: I pay tythe, which others with-hold: and I fast oftentimes, which they do seldom, or never. These were the speeches of the Pharesies, that lived in the time of Christ, whom he so often calleth hypocrites: and these are the speeches of the hypocrites of our age, that seem to live after the straightest sect of our religion, Act. 26. They wash the outside of the cup, and of the platter: that is, they justify themselves, and seem marvelous holy in the sight of men, which can discern by the outward appearance only: but unto God, that seeth and searcheth the secretes of the harts and reins, they appear like painted tombs full of dead men's bones, and all filthiness: that is, they have their inward parts full of ravening, and all kind of wickedness. Wherefore, as Christ said to his Disciples, Except your righteousness exceed the righteousness of the Scribes & Pharesies, you cannot enter into the kingdom of heaven: so I say unto you, that except your righteousness exceed the righteousness of these Pharisaical hypocrites, ye cannot be saved. These holy Pharisees did use to cal the Publicans, not userers nor extortioners, as they themselves were: but by the general name of sinners, as though they themselves were free from sin. Thus the papists at this day do use to cal the most sincere professors of the Gospel, not Lutherans, Calvinists, Zwinglians, or protestants, as they wer wont to call them: but now they term us heretics, a name more odious than any other, whereas in the mean season, they themselves are of all other the great heretics. So the Atheists of our time, when they cannot accuse the godly that are amongst us of usury, or bribery, or extortion, or drunkenness, or any such notorious sin, they call them hypocrites, which is the sum of all: when as in very truth, they themselves do best deserve that name: but it makes no matter what they cal us, neither are we to be moved at their despiteful speeches; for as the bitter taunts of these murmuring pharises could not hinder Zacchaeus in his conversion, so the slanders of these godless men, must not discourage the servants of God from their good profession. The Pharisees did Zacchaeus great wrong for calling him sinner, when he had repented of his sin: and the Atheists at this day do greatly wrong the true professors, in calling them hypocrites, which have truly repented of their former sins, and endeavor by all good means to lead a godly life. Therefore as Zacchaeus preferred his souls health before all their murmuring: so it behooveth us to look to our souls salvation, notwithstanding all the reproaches and slanders that are devised against us. And as the Pharisees might call Zacchaeus sinner, but could not hinder his Conversion: so the malicious worldlings may take away our goods, our good names, yea, and our lives also, but cannot deprive us of our salvation. Wherefore as our Savior said to his Apostles, Fear not them that can kill the body, and then can do no more: so I say unto you, Fear not the frowns of the wicked, for they are not able to hurt your better part: seek not to gain the favor of the world, for the whole world is not able to save a soul, but fear to offend him that is able to destroy both body and soul in hell, and seek to please him that is able to save them both in heaven forever.

Now followeth another fruit of Zacchaeus conversion; namely, his good confession: for, as he believed with the heart unto righteousness, so he confessed with the mouth unto salvation. Whē Zacchaeus was mocked of the Pharisees, it seemeth that he should stoup down for shame: but when he was thus reproved & reviled by them, the scripture saith that he stood up in sign of gladness. As the Apostles went away rejoicing that they wer counted worthy to suffer rebuke for the name of Christ: so Zacchaeus the Publican went forth rejoicing, that he was reproached for the cause of Christ. Before Zacchaeus was a Publican, and therefore stood in sin very daungerouslie, like the house that is built upon the sand, ready to be overturned with every tempest: but now Zacchaeus is become a true Christian, & therefore stands in righteousness very safely, like the house that is built upon a tocke, free from any danger of falling.

There are two parts of this confession. The first is his gift to the poor: the second is, the restitution of his unjust gotten goods. Before, Zacchaeus was an oppressor of the poor, now he is a great benefactor to the poor: before, he was an encroacher upon other men's goods, now he is a distributer of his own goods: before, he was a receiver and a taker, now he is a restorer and a giver: neither doth he give sparingly, but he giveth liberally, laying up a good foundation against the time to come. Now hath Zacchaeus found that precious pearl, & for joy thereof he is content, not to sell, but to give all that he hath to enjoy the same. When the rich Ruler (in the former chapter) was willed to sel all that he had, and to give it to the poor, he went away very sorrowful, for he was very rich: but Zacchaeus, perhaps as rich as he, is content of his own accord and unbidden, to bestow half his goods upon the poor, and that with a cheerful mind. If Zacchaeus had given only the third part of his goods, no doubt but Christ would have accepted it, for he accepteth the widows farthing, because it was given with a willing mind: but if he had given all his goods to feed the poor, as the Pharisees gave their alms to be seen of men, yea, or his body to be burned, as some Romans have done to get renown, it should have been to no purpose, because it was done to a wrong end Now, as Zacchaeus was rich in the goods of this life, so was he rich in faith also: neither was it an idle or dead faith that Zacchaeus had, but it was a fruitful & a lively faith, a faith that worketh and laboreth by love, such as is required at the hands of Christians. S. James saith, Shew me thy faith by thy works, & here Zacchaeus doth show his faith by his works. Before, he was exercised in ungodly works, which are the fruits of infidelity: but now he is exercised in the works of mercy, which are the fruits of a lively faith. Zacchaeus is very liberal in relieving the poor, but he is liberal of that which is his own: so there are many now a days that are very liberal, but it is of that which is none of theirs: for as Nadab and Abihu offered strange fire unto the Lord, so these men offer strange goods unto the Lord. There are some amongst us, that think to make amends for their unjust dealing, by giving part of that to some good uses, which they have gotten by bad means: if they have gotten a pound by usury & oppression, they are content perhaps to give a penny to relieve the poor. But, as it was not lawful 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 us to apply the gain of our ill gotten goods to the service of God.

Zacchaeus faith not, I have given, as an upbraider of God: or, I will give, as a delaier, that means to give away his goods after his death, when he can keep them no longer: but he saith, I give, to signify that his will is his deed, and that he meaneth not to take any days of payment for the matter. For, as before he ran apace to see Christ, and came down hastily to enterteine Christ in his own person: so doth he here give quickly to relieve Christ in his needy members. This is Zacchaeus last will & testament, that he maketh before his death, and seeth the same proved and performed before his eyes, If therefore we desire to do any good to any of our poor brethren, let us learn of Zacchaeus to do it quickly, while we are alive, for time will prevent us, and death will prevent us. I know there be many that would be willing to give some part of their goods to the poor before their death, as Zacchaeus did: but that they know not what need themselves may have thereof before they die, and therefore for the most part they will hardly forsake or leave their goods, till their goods forsake and leave them. But herein they show themselves to doubt of God's providence, and as it were to distrust of his payment, who hath promised to repay whatsoever is given unto the poor, as if it were lent unto himself, & that not secretly, though they did their alms never so secretly, but the Lord will reward them openly, as our Savior speaketh. Math, 6. The wise Preacher, Eccle. 11. willeth us to cast our bread upon the waters, that is, to be liberal to the poor, whose watery eyes bewray their great necessity: or, (as others expound it) to hazard & adventure some of our goods upon our needy brethren, as Merchants do aduēture their goods upon the seas; For although they may seem to be in great perril & danger of perishing in the waters, yet commonly it falleth out, that by the blessing of God they return with far greater profit. So albeit the relief that is bestowed upon our distressed neighbors may seem to be lost, yet as the wise man saith, after a time we shall find it again: and as the precious oil descended from Aaron's beard to the skirts of his clothing, so certainly the oil of mercy & charity which we pour into the wounds of our distressed brethren, shall descend into our own souls; and as the widows oil was increased in the cruse, because she relieved the Lord's prophet, so shall this precious oil bestowed upon the poor, be returned upon our heads in greater measure. Thus is Zacchaeus liberal, as you see: for he giveth away half his goods, but he gives it not to the rich, that might give to him again, but he gives it to the poor that cannot requite him: to teach us upon whom we should bestow our alms. As GOD that is rich in mercy, giveth all things unto us that cannot requite him: so the rich men of this world (if they have any spark of mercy in them) should give unto the poor that cannot requite them. But amongst us in every place almost, it is far otherwise: for if anything be to be given, not they that are poorest and stand in greatest need, but they that can make best friends are best preferred. Thus Dives is still enriched and Lazarus is still rejected. If we send to a great man, we send an ox for a present but if we send to a poor man we send a crust for an alms. Therefore, as Christ said to the Jews, that the Ninevites should rise in judgment against them, because they reap̄ted at Jonas preaching: so it may be said unto us, that Zacchaeus shall rise in judgment against us and condemn us: for he shown great mercy upon the poor, but we are void of all compassion. Thus you have heard the first part of Zacchaeus confession, wherein you see his liberality to the poor.

Now you shall hear the second part of his confession, wherein he promiseth restitution of his unjust gotten goods. Before, Zacchaeus gave to the poor 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 detained their goods so long, to their great loss and hinderance, therefore he doth not only restore the principal, which he had taken from them, but he alloweth them their costs and damages they had sustained. As Joram king of Israel caused to be restored to the Shunamite her house & land, with all the fruits and profits of the same, which were wrongfully kept from hir seven years together: so Zacchaeus the customer, restoreth to those that he had oppressed, their goods which he had gotten from them by fraudulent dealing, with all the fruits and profits that might come thereof during the time of his unjust possession. So liberal was Zacchaeus to the poor, that he gave them half his goods: and so little got Zacchaeus by his usury and oppression, that for every penny he restored four. If the userers and extortioners of our time would restore fourfold for that they have wrongfully gotten, I fear me they would have but a small half to give to the poor, and but a little left to help themselves. There was no law to compel Zacchaeus to make such restitution, except he will confess himself to be a thief, because he was an usurer, and then the law of God requireth such restitution. And surely Zacchaeus seemeth after a sort to confess his theft, because he promiseth four fold restitution. If a man had stolen a sheep, the law of God required that he should restore four sheep for one: and the ancient Romans had this law, that userers, should forfeit four times so much as they took for usury. If the same law were now to use against our thievish userers, as it was sometime among them, we should not have such complaining of the poor both in prisons & streets. But if these great thieves (I mean our biting userers) that rob and spoil without ceasing when they have no need, might find no more favor, than those petty thieves which rob and steal sometime, when they are driven thereto by extreme necessity, then surely the commonwealth would soon be disburdend of that pestilent brood of caterpillars wherewith it is pestered. I wish them betimes to look to their own estate, & with Zacchaeus to forsake their damnable trade. If they have lived hethertoo by the gain of usury, let them now lament their sin, and call to God for mercy & forgiveness: let them make restitution of that they have wrongfuly taken, and grieve that they have so long detained that which is none of theirs. For as no sin is pardoned without repentance to God, so usury is not pardond without repentance to God: and as the sin of theft is not removed, before restitution be made to men (if the party be able,) so the sin of usury (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 have seen how Zacchaeus that was once a hoarder of his goods, as our rich men are: is now a liberal disposer of his goods, as I wish they were. He that lately was a Camel laden with riches, and therefore unapt to go through a needles eye, hath now like the Camel cast off his rich lading, and therefore may enter in at the narrow gate. Some rich men would rather have lost their lives, than forgone their goods, & for half that loss would have proved very pensive, but this was the ioyfullest news that ever came to Zacchaeus house, sweeter to him than all his gold & silver: that where as before he was in the state of damnation, now salvation is promised to him and his house: and whereas before he was the servant of Satan, now he is become the child of Abraham. Now Zacchaeus house is become God's house, & Zacchaeus himself is the son of Abraham, and therefore no cause why Christ should not resort to Zacchaeus house. As Christ said to the penitent thief, This day shalt thou be with me in Paradise, so he saith here to the penitent publican, This day salvation is come unto thy house, and this day thou art become the child of Abraham. Christ loveth not to be long in any man's debt, for as he saith to Zacchaeus, To day I must abide at thy house: so he saith to the same Zacchaeus, To day and hence forth forever, thou & thy house must abide with me in heaven. Here is a happy change: instead of a little worldly treasure, subject to loss by thieves, and to spoil by rust and moths, to have all store of heavenly treasure, which neither thieves can steal, nor canker can corrupt: instead of an earthly house, subject to fire and falling, to have a house given of God, not made with hands, but eternal in heaven, 2. Cor. 5. 1.

Who would not rather choose with Zacchaeus to give half his goods to the poor, that he may be an heir of salvation, and the son of Abraham to rest in his fathers bosom; than with Dives to keep all from the poor, & to be tormented in those eternal flames. That rich glutton that denied the crumbs from his table, challenged Abraham for his father, but he was refused, because he had not the faith nor works of Abraham: but Zacchaeus, though by nature he were not the child of Abraham, yet by grace he is become the child of Abraham, because he walked in the steps of that faithful father. Abraham believed before he was circumcised, so Zacchaeus believed before he was circumcised. As Abraham left his country, and all that he had when God called him, so Zacchaeus left his office and the most part of his riches, when he was called by the son of God: and as Abraham desired to see the day of Christ, and saw it, and rejoiced; so Zacchaeus desired to see Christ, and he saw him, and rejoiced. Now is Zacchaeus a Gentile become the child of Abraham, and not only he, but his whole house also is become the house of Abraham: for when Zacchaeus is converted, his whole house is converted. As the master is, such are the servants: if he be godly & religious, they prove godly and religious: if he be an Atheist, they prove Atheists likewise. Therefore keep no company with the wicked, for it is most pernicious: but associate thyself with those that fear the Lord, that thou also mayest learn to fear the Lord: who for his mercy grant that we may with Zacchaeus be desirous to see Christ, joyful to receive Christ, liberal to relieve the members of Christ, and ready to make amends when we have wronged any of our brethren, that so with Zacchaeus we may be heirs of salvation, and the true sons of Abraham, to reign with Christ in heaven forever, by the means and merits of him, that died and rose again for us. To whom with the Father and the holy Ghost be all glory.