Sermons

Luke 18:14 — "I tell you, this man went down to his house justified rather than the other: For every one that exalteth himself, shall be abased; and he that humbleth himself, shall be exalted."

Though there be some who dare to deny the Lord Jesus, and disbelieve the revelation he has been pleased to give us, and thereby bring upon themselves swift destruction; yet I would charitably hope there are but few if any such among you, to whom I am now to preach the kingdom of God. Was I to ask you, how you expect to be justified in the sight of an offended God? I suppose you would answer, only for the sake of our Lord Jesus Christ. But, was I to come more home to your consciences, I fear that most would make the Lord Jesus but in part their Savior, and go about, as it were, to establish a righteousness of their own. And this is not thinking contrary to the rules of Christian charity: for we are all self-righteous by nature; it is as natural for us to turn to a covenant of works, as for the sparks to fly upwards. We have had so many legal and so few free-grace preachers, for these many years, that most professors now seem to be settled upon their lees [residue, remains, grounds, settlings], and rather deserve the title of Pharisees than Christians.

Thus it was with the generality of the people during the time of our Lord's public ministration: and therefore, in almost all his discourses, he preached the gospel to poor sinners, and denounced terrible woes against proud self-justiciaries. The parable, to which the words of the text belong, looks both these ways: For the evangelist informs us (ver. 9) that our Lord "spake it unto certain who trusted in themselves that they were righteous, and despised others." And a notable parable it is; a parable worthy of your most serious attention. "He that hath ears to hear, let him hear," what Jesus Christ speaks to all visible professors in it.

Ver. 10. "Two men went up to the temple to pray (and never two men of more opposite characters) the one a Pharisee and the other a Publican." The Pharisees were the strictest sect among the Jews. "I was of the strictest sect, of the Pharisees," says Paul. They prayed often; not only so, but they made long prayers; and, that they might appear extraordinary devout, they would pray at the corners of the street, where two ways met, that people going or coming, both ways, might see them. "They made broad (as our Lord informs us) the borders of their phylacteries," they had pieces of parchment sown to their long robes, on which some parts of the Scripture were written, that people might from thence infer, that they were lovers of the law of God. They were so very punctual and exact in outward purifications, that they washed at their going out and coming in. They held the washing of pots, brazen vessels and tables, and many other such-like things they did. They were very zealous for the traditions of the fathers, and for the observation of the rites and ceremonies of the church, notwithstanding they frequently made void the law of God by their traditions. And they were so exceedingly exact in the outward observation of the Sabbath, that they condemned our Lord for making a little clay with his spittle; and called him a sinner, and said, he was not of God, because he had given sight to a man born blind, on the Sabbath-day. For these reasons they were had in high veneration among the people, who were sadly misled by these blind guides: they had the uppermost places in the synagogues, and greetings in the market-places (which they loved dearly) and were called of men, Rabbi; in short, they had such a reputation for piety, that it became a proverb among the Jews, that, if there were but two men saved, the one of them must be a Pharisee.

As for the Publicans, it was not so with them. It seems they were sometimes Jews, or at least proselytes of the gate; for we find one here coming up to the temple; but for the generality, I am apt to think they were Gentiles; for they were gatherers of the Roman taxes, and used to amass much wealth (as appears by the confession of Zaccheus, one of the chief of them) by wronging men with false accusations. They were so universally infamous, that our Lord himself tells his disciples, "the excommunicated man should be to them as a heathen man, or a Publican." And the Pharisees thought it a sufficient impeachment of our Lord's character, that he was a friend to Publicans and sinners, and went to sit down with them at meat.

But, however they disagreed in other things, they agreed in this, that public worship is a duty incumbent upon all: for they both came up to the temple. The very heathens were observers of temple-worship. We have very early notice of men's sacrificing to, and calling upon the name of the Lord, in the Old Testament; and I find it no where contradicted in the New. Our Lord, and his apostles, went up to the temple; and we are commanded by the apostle, "not to forsake the assembling ourselves together," as the manner of too many is in our days; and such too, as would have us think well of them, though they seldom or never tread the courts of the Lord's house. But, though our devotions begin in our closets, they must not end there. And, if people never show their devotions abroad, I must suspect they have little or none at home. "Two men went up to the temple." And what went they thither for? Not (as multitudes amongst us do) to make the house of God a house of merchandise, or turn it into a den of thieves; much less to ridicule the preacher, or disturb the congregation; no, they came to the temple, says our Lord, "to pray." Thither should the tribes of God's spiritual Israel go up, to talk with, and pour out their hearts before the mighty God of Jacob.

"Two men went up to the temple to pray." I fear one of them forgot his errand. I have often been at a loss what to call the Pharisee's address; it certainly does not deserve the name of a prayer: he may rather be said to come to the temple to boast, than to pray; for I do not find one word of confession of his original guilt; not one single petition for pardon of his past actual sins, or for grace to help and assist him for the time to come: he only brings to God, as it were, a reckoning of his performances; and does that, which no flesh can justly do, I mean, glory in his presence.

Ver. 11. "The Pharisee stood, and prayed thus with himself; God, I thank thee that I am not as other men are, extortioners,, unjust, adulterers, or even as this Publican."

Our Lord first takes notice of his posture; "the Pharisee stood," he is not to be condemned for that; for standing, as well as kneeling, is a proper posture for prayer. "When you stand praying," says our Lord; though sometimes our Lord kneeled, nay, lay flat on his face upon the ground; his apostles also kneeled, as we read in the Acts, which has made me wonder at some, who are so bigoted to standing in family, as well as public prayer, that they will not kneel, notwithstanding all kneel that are around them. I fear there is something of the Pharisee in this conduct. Kneeling and standing are indifferent, if the knee of the soul be bent, and the heart upright towards God. We should study not to be particular in indifferent things, lest we offend weak minds. What the Pharisee is remarked for, is his "standing by himself:" for the words may be rendered, he stood by himself, upon some eminent place, at the upper part of the temple, near the Holy of holies, that the congregation might see what a devout man he was: or it may be understood as we read it, he prayed by himself, or of himself, out of his own heart; he did not pray by form; it was an extempore prayer: for there are many Pharisees that pray and preach too, extempore. I do not see why these may not be acquired, as well as other arts and sciences. A man, with a good elocution [articulation, oratory, speech], ready turn of thought, and good memory, may repeat his own or other men's sermons, and, by the help of Wilkins or Henry,, may pray seemingly excellently well, and yet not have the least grain of true grace in his heart; I speak this, not to cry down extempore prayer, or to discourage those dear souls who really pray by the spirit; I only would hereby give a word of reproof to those who are so bigoted to extempore prayer, that they condemn, as least judge, all that use forms, as though not so holy and heavenly, as others who pray without them. Alas! this is wrong. Not every one that prays extempore is a spiritual, nor every one that prays with a form, a formal man. Let us not judge one another; let not him that uses a form, judge him that prays extempore, on that account; and let not him that prays extempore, despise him who uses a form.

"The Pharisee stood, and prayed thus by himself." Which may signify also praying inwardly in his heart; for there is a way (and that an excellent one too) of praying when we cannot speak; thus Anna prayed, when she spoke not aloud, only her lips moved. Thus God says to Moses, "Why criest thou?" when, it is plain, he did not speak a word. This is what the apostle means by the "spirit making intercession (for believers) with groanings which cannot be uttered." For there are times when the soul is too big to speak; when God fills it as it were, and overshadows it with his presence, so that it can only fall down, worship, adore, and lie in the dust before the Lord. Again, there is a time when the soul is benumbed, barren and dry, and the believer has not a word to say to his heavenly Father; and then the heart only can speak. And I mention this for the encouragement of weak Christians, who think they never are accepted but when they have a flow of words, and fancy they do not please God at the bottom, for no other reason but because they do not please themselves. Such would do well to consider, that God knows the language of the heart, and the mind of the spirit; and that we make use of words, not to inform God, but to affect ourselves. Whenever therefore any of you find yourselves in such a frame, be not discouraged: offer yourselves up in silence before God, as clay in the hands of the potter, for him t write and stamp his own divine image upon your souls. But I believe the Pharisee knew nothing of this way of prayer: he was self-righteous, a stranger to the divine life; and therefore either of the former explanations may be best put upon these words.

"He stood, and prayed thus with himself; God, I thank thee that I am not as other men are, extortioners, unjust, adulterer, or even as this Publican." Here is some appearance of devotion, but it is only in appearance. To thank God that we are not extortioners, unjust, adulterers, and as wicked in our practices as other men are, is certainly meet, right, and our bounden duty: for whatever degrees of goodness there may be in us, more than in others, it is owing to God's restraining, preventing, and assisting grace. We are all equally conceived and born in sin; all are fallen short of the glory of God, and liable to all the curses and maledictions of the law; so that "he who glorieth, must glory only in the Lord." For none of us have any thing which we did not receive; and whatever we have received, we did not in the least merit it, nor could we lay the least claim to it on any account whatever: we are wholly indebted to free grace for all. Had the Pharisee thought thus, when he said, "God, I thank thee that I am not as other men are," it would have been an excellent introduction to his prayer: but he was a free-willer, as well as self- righteous (for he that is one must be the other) and thought by his own power and strength, he had kept himself from these vices. And yet I do not see what reason he had to trust in himself that he was righteous, merely because he had to trust in himself that he was righteous, merely because he was not an extortioner, unjust, adulterer; for all this while he might be, as he certainly was (as is also every self-righteous person) as proud as the devil. But he not only boasts, but lies before God (as all self- justiciaries will be found liars here or hereafter.) He thanks God that he was not unjust: but is it not an act of the highest injustice to rob God of his prerogative? is it not an act of injustice to judge our neighbor? and yet of both these crimes this self-righteous vaunter is guilty. "Even as this Publican!" He seems to speak with the utmost disdain; this Publican! Perhaps he pointed at the poor man, that others might treat him with the like contempt. Thou proud, confident boaster, what hadst thou to do with that poor Publican? supposing other Publicans were unjust, and extortioners, did it therefore follow that he must be so? or, if he had been such a sinner, how knowest thou but he has repented of those sins? His coming up to the temple to pray, is one good sign of a reformation at least. Thou art therefore inexcusable, O Pharisee, who thus judgest the Publican: for thou that judgest him to be unjust, art, in the very act of judging, unjust thyself: thy sacrifice is only the sacrifice of a fool.

We have seen what the Pharisee's negative goodness comes to; I think, nothing at all. Let us see how far his positive goodness extends; for, if we are truly religious, we shall not only eschew evil, but also do good: "I fast twice in the week, I give tithes of all that I possess."

The Pharisee is not here condemned for his fasting, for fasting is a Christian duty; "when you fast," says our Lord, thereby taking it for granted that his disciples would fast. And "when the bridegroom shall be taken away, then shall they fast in those days." "In fasting often," says the apostle. And all that would not be cast-aways, will take care, as their privilege, without legal constraint, to "keep their bodies under, and bring them into subjection." The Pharisee is only condemned for making a righteousness of his fasting, and thinking that God would accept him, or that he was any better than his neighbors, merely on account of his fasting, and thinking that God would accept him, or that he was any better than his neighbors, merely on account of his fasting: this is what he was blamed for. The Pharisee was not to be discommended for fasting twice in a week; I wish some Christians would imitate him more in this: but to depend on fasting in the least, for his justification in the sight of God, was really abominable. "I give tithes of all that I possess." He might as well have said, I pay tithes. But self-righteous people (whatever they may say to the contrary) think they give something to God. "I give tithes of all that I possess:" I make conscience of giving tithes, not only of all that the law requires, but of my mint, annise, and cummin, of all things whatsoever I possess; this was well; but to boast of such things, or of fasting, is pharisaical and devilish. Now then let us sum up all the righteousness of this boasting Pharisee, and see what little reason he had to trust in himself, that he was righteous, or to despise others. He is not unjust (but we have only his bare word for that, I think I have proved the contrary;) he is no adulterer, no extortioner; he fasts twice in the week, and gives tithes of all that he possesses; and all this he might do, and a great deal more, and yet be a child of the devil: for here is no mention made of his loving the Lord his God with all his heart, which was the "first and great commandment of the law;" here is not a single syllable of inward religion; and he was not a true Jew, who was only one outwardly. It is only an outside piety at the best; inwardly he is full of pride, self- justification, free-will and great uncharitableness.

Were not the Pharisees, do you think, highly offended at this character? for they might easily know it was spoken against them. And though, perhaps, some of you may be offended at me, yet, out of love, I must tell you, I fear this parable is spoken against many of you: for are there not many of you, who go up to the temple to pray, with no better spirit than this Pharisee did? And because you fast, it may be in the Lent, or every Friday, and because you do no body any harm, receive the sacrament, pay tithes, and give an alms now and then; you think that you are safe, and trust in yourselves that you are righteous, and inwardly despise those, who do not come up to you in these outward duties? this, I am persuaded, is the case of many of you, though, alas! it is a desperate one, as I shall endeavor to show at the close of this discourse.

Let us now take a view of the Publican, ver. 13. "And the Publican standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner."

"The Publican standing afar off." Perhaps in the outward court of the temple, conscious to himself that he was not worthy to approach the Holy of holies; so conscious and so weighed down with a sense of his own unworthiness, that he would not so much as lift up his eyes unto heaven, which he knew was God's throne. Poor heart! what did he feel at this time! none but returning publicans, like himself, can tell. Methinks I see him standing afar off, pensive, oppressed, and even overwhelmed with sorrow; sometimes he attempts to look up; but then, thinks he, the heavens are unclean in God's sight, and the very angels are charged with folly; how then shall such a wretch as I dare to lift up my guilty head! And to show that his heart was full of holy self-resentment, and that he sorrowed after a godly sort, he smote upon his breast; the word in the original implies, that he struck hard upon his breast: he will lay the blame upon none but his own wicked heart. He will not, like unhumbled Adam, tacitly lay the fault of his vileness upon God, and say, The passions which thou gavest me, they deceived me, and I sinned: he is too penitent thus to reproach his Maker; he smites upon his breast, his treacherous, ungrateful, desperately wicked breast; a breast now ready to burst: and at length, out of the abundance of his heart, I doubt not, with many tears, he as last cries out, "God be merciful to me a sinner." Not, God be merciful to yonder proud Pharisee: he found enough in himself to vent his resentment against, without looking abroad upon others. Not, God be merciful to me a saint; for he knew "all his righteousnesses were but filthy rags." Not, God be merciful to such or such a one; but, God be merciful to me, even to me a sinner, a sinner by birth, a sinner in thought, word, and deed; a sinner as to my person, a sinner as to all my performances; a sinner in whom is no health, in whom dwelleth no good thing, a sinner, poor, miserable, blind and naked, from the crown of the head to the sole of the feet, full of wounds, and bruises, and putrefying sores; a self-accused, self-condemned sinner. What think you? would this Publican have been offended if any minister had told him that he deserved to be damned? would he have been angry, if any one had told him, that by nature he was half a devil and half a beast? No: he would have confessed a thousand hells to have been his due, and that he was an earthly, devilish sinner. He felt now what a dreadful thing it was to depart from the living God: he felt that he was inexcusable every way; that he could in nowise, upon account of any thing in himself, be justified in the sight of God; and therefore lays himself at the feet of sovereign mercy. "God be merciful to me a sinner." Here is no confidence in the flesh, no plea fetched from fasting, paying tithes, or the performance of any other duty; here is no boasting that he was not an extortioner, unjust, or an adulterer. Perhaps he had been guilty of all these crimes, at least he knew he would have been guilty of all these, had he been left to follow the devices and desires of his own heart; and therefore, with a broken and contrite spirit, he cries out, "God be merciful to me a sinner."

This man came up to the temple to pray, and he prayed indeed. And a broken and contrite heart God will not despise. "I tell you," says our Lord, I who lay in the bosom of the Father from all eternity; I who am God, and therefore know all things; I who can neither deceive, nor be deceived, whose judgment is according to right; I tell you, whatever you may think of it, or think of me for telling you so, "this man," this Publican, this despised, sinful, but broken-hearted man, "went down to his house justified (acquitted, and looked upon as righteous in the sight of God) rather than the other."

Let Pharisees take heed that they do not pervert this text: for when it is said, "This man went down to his house justified rather than the other," our Lord does not mean that both were justified, and that the Publican had rather more justification than the Pharisee: but it implies, either that the Publican was actually justified, but the Pharisee was not; or, that the Publican was in a better way to receive justification, than the Pharisee; according to our Lord's saying, "The Publicans and Harlots enter the kingdom of heaven before you." That the Pharisee was not justified is certain, for "God resisteth the proud;" and that the Publican was at this time actually justified (and perhaps went home with a sense of it in his heart) we have great reason to infer from the latter part of the text, "For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted."

The parable therefore now speaks to all who hear me this day: for that our Lord intended it for our learning, is evident, from his making such a general application: "For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted."

The parable of the Publican and Pharisee, is but as it were a glass, wherein we may see the different disposition of all mankind; for all mankind may be divided into two general classes. Either they trust wholly in themselves, or in part, that they are righteous, and then they are Pharisees; or they have no confidence in the flesh, are self-condemned sinners, and then they come under the character of the Publican just now described. And we may add also, that the different reception these men meet with, points out to us in lively colors, the different treatment the self- justiciary and self-condemned criminal will meet with at the terrible day of judgment: "Every one that exalts himself shall be abased, but he that humbleth himself shall be exalted."

"Every one," without exception, young or old, high or low, rich or poor (for God is no respecter of persons) "every one," whosoever he be, that exalteth himself, and not free-grace; every one that trusteth in himself that he is righteous, that rests in his duties, or thinks to join them with the righteousness of Jesus Christ, for justification in the sight of God, though he be no adulterer, not extortioner, though he be not outwardly unjust, nay, though he fast twice in the week, and gives tithes of all that he possess; yet shall he be abased in the sight of all good men who know him here, and before men and angels, and God himself, when Jesus Christ comes to appear in judgment hereafter. How low, none but the almighty God can tell. He shall be abased to live with devils, and make his abode in the lowest hell for evermore.

Hear this, all ye self-justiciaries, tremble, and behold your doom! a dreadful doom, more dreadful than words can express, or thought conceive! If you refuse to humble yourselves, after hearing this parable, I call heaven and earth to witness against you this day, that God shall visit you with all his storms, and pour all the vials of his wrath upon your rebellious heads; you exalted yourselves here, and God shall abase you hereafter; you are as proud as the devil, and with devils shall you dwell to all eternity. "Be not deceived, God is not mocked;" he sees your hearts, he knows all things. And, notwithstanding you may come up to the temple to pray, your prayers are turned into sin, and you go down to your houses unjustified, if you are self-justiciaries; and do you know what it is to be unjustified? why, if you are unjustified, the wrath of God abideth upon you; you are in your blood; all the curses of the law belong to you: cursed are you when you go out, cursed are you when you come in; cursed are your thoughts, cursed are your words, cursed are your deeds; every thing you do, say, or think, from morning to night is only one continued series of sin. However highly you may be esteemed in the sight of men, however you may be honored with the uppermost seats in the synagogues, in the church militant, you will have no place in the church triumphant. "Humble yourselves therefore under the mighty hand of God:" pull down every self-righteous thought, and every proud imagination, that now exalteth itself against the perfect, personal, imputed righteousness of the dear Lord Jesus: "For he (and he alone) that humbleth himself shall be exalted."

He that humbleth himself, whatever be he: if, instead of fasting twice in the week, he has been drunk twice in the week; if, instead of giving tithes of all that he possesses, he has cheated the minister of his tithes, and the king of his taxes; notwithstanding he be unjust, an extortioner, an adulterer, nay, notwithstanding the sins of all mankind center and unite in him; yet, if through grace, like the Publican, he is enabled to humble himself, he shall be exalted; not in a temporal manner; for Christians must rather expect to be abased, and to have their names cast out as evil, and to lay down their lives for Christ Jesus in this world: but he shall be exalted in a spiritual sense; he shall be freely justified from all his sins by the blood of Jesus; he shall have peace with God, a peace which passeth all understanding; not only peace, but joy in believing; he shall be translated from the kingdom of Satan, to the kingdom of God's dear Son: he shall dwell in Christ, and Christ in him: he shall be one with Christ, and Christ one with him: he shall drink of divine pleasures, as out of a river: he shall be sanctified throughout in spirit, soul and body; in one word, he shall be filled with all the fullness of God. Thus shall the man that humbleth himself be exalted here; but O, how high shall he be exalted hereafter! as high as the highest heavens, even to the right-hand of God: there he shall sit, happy both in soul and body, and judge angels; high, out of the reach of all sin and trouble, eternally secure from all danger of falling. O sinners, did you but know how highly God intends to exalt those who humble themselves, and believe in Jesus, surely you would humble yourselves, at least beg of God to humble you; for it is he that must strike the rock of your hearts, and cause floods of contrite tears to flow therefrom. O that God would give this sermon such a commission, as he once gave to the rod of Moses! I would strike you through and through with the rod of his word, until each of you was brought to cry out with the poor Publican, "God be merciful to me a sinner." What pleasant language would this be in the ears of the Lord of Sabbaoth!

Are there no poor sinners among you? what, are you all Pharisees? Surely, you cannot bear the thoughts of returning home unjustified; can you? what if a fit of the apoplexy should seize you, and your souls be hurried away before the awful Judge of quick and dead? what will you do without Christ's righteousness? if you go out of the world unjustified, you must remain so for ever. O that you would humble yourselves! then would the Lord exalt you; it may be, that, whilst I am speaking, the Lord might justify you freely by his grace. I observed, that perhaps the Publican had a sense of his justification before he went from the temple, and knew that his pardon was sealed in heaven: and who knows but you may be thus exalted before you go home, if you humble yourselves? O what peace, love and joy, would you then feel in your hearts! you would have a heaven upon earth. O that I could hear any of you say (as I once heard a poor sinner, under my preaching, cry out) He is come, He is come! How would you then, like him, extol a precious, a free-hearted Christ! how would you magnify him for being such a friend to Publicans and sinners? greater love can no man show, than to lay down his life for a friend; but Christ laid down his life for his enemies, even for you, if you are enabled to humble yourselves, as the Publican did. Sinners, I know not how to leave off talking with you; I would fill my mouth with arguments, I would plead with you. "Come, let us reason together;" though your sins be as scarlet, yet, if you humble yourselves, they shall be as white as snow. One act of true faith in Christ, justifies you for ever and ever; he has not promised you what he cannot perform; he is able to exalt you: for God hath exalted, and given him a name above every name; that at the name of Jesus every knee shall bow; nay, God hath exalted him to be not only a Prince, but a Savior. May he be a Savior to you! and then I shall have reason to rejoice; in the day of judgment, that I have not preached in vain, not labored in vain.

Luke 19:9-10 — "And Jesus said unto him, This day is salvation come to this house; forasmuch as he also is the Son of Abraham. For the Son of man is come to seek and to save that which was lost."

Salvation, every where through the whole scripture, is said to be the free gift of God, through Jesus Christ our Lord. Not only free, because God is a sovereign agent, and therefore may withhold it from, or confer it on, whom he pleaseth; but free, because there is nothing to be found in man, that can any way induce God to be merciful unto him. The righteousness of Jesus Christ is the sole cause of our finding favor in God's sight: this righteousness apprehended by faith (which is also the gift of God) makes it our own; and this faith, if true, will work by love.

These are parts of those glad tidings which are published in the gospel; and of the certainty of them, next to the express word of God, the experience of all such as have been saved, is the best, and, as I take it, the most undoubted proof. That God might teach us every way, he has been pleased to leave upon record many instances of the power of his grace exerted in the salvation of several persons, that we, hearing how he dealt with them, might from thence infer the manner we must expect to be dealt with ourselves, and learn in what way we must look for salvation, if we truly desire to be made partakers of the inheritance with the saints in light.

The conversion of the person referred to in the text, I think, will be of no small service to us in this matter, if rightly improved. I would hope, most of you know who the person is, to whom the Lord Jesus speaks; it is the publican Zaccheus, to whose house the blessed Jesus said, salvation came, and whom he pronounces a Son of Abraham.

It is my design (God helping) to make some remarks upon his conversion recorded at large in the preceding verses, and then to enforce the latter part of the text, as an encouragement to poor undone sinners to come to Jesus Christ. "For the Son of man is come, to seek and to save that which was lost."

The evangelist Luke introduces the account of this man's conversion thus, verse 1. "And Jesus entered and passed through Jericho." The holy Jesus made it his business to go about doing good. As the sun in the firmament is continually spreading his benign, quickening, and cheering influences over the natural; so the Son of righteousness arose with healing under his wings, and was daily and hourly diffusing his gracious influences over the moral world. The preceding chapter acquaints us of a notable miracle wrought by the holy Jesus, on poor blind Bartimeus; and in this, a greater presents itself to our consideration. The evangelist would have us take particular notice of it; for he introduces it with the word "behold:" "and behold, there was a man named Zaccheus, who was the chief among the Publicans, and he was rich."

Well might the evangelist usher in the relation of this man's conversion with the word "behold!" For, according to human judgment, how many insurmountable obstacles lay in the way of it! Surely no one will say there was any fitness in Zaccheus for salvation; for we are told that he was a Publican, and therefore in all probability a notorious sinner. The Publicans were gatherers of the Roman taxes; they were infamous for their abominable extortion; their very name therefore became so odious, that we find the Pharisees often reproached our Lord, as very wicked, because he was a friend unto and sat down to meat with them. Zaccheus then, being a Publican, was no doubt a sinner; and, being chief among the Publicans, consequently was chief among sinners. Nay, "he was rich." One inspired apostle has told us, that "not many mighty, not many noble are called." Another saith, "God has chosen the poor of this world, rich in faith." And he who was the Maker and Redeemer of the apostles, assures us, "that it is easier for a camel, (or cable-rope) to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Let not therefore the rich glory in the multitude of their riches.

But rich as he was, we are told, verse 3 that "he sought to see Jesus." A wonder indeed! The common people heard our Lord gladly, and the poor received the gospel. The multitude, the ocloS, the mob, the people that know not the law, as the proud high-priests called them, used to follow him on foot into the country, and sometimes stayed with him three days together to hear him preach. But did the rich believe or attend on him? No. Our Lord preached up the doctrine of the cross; he preached too searching for them, and therefore they counted him their enemy, persecuted and spoke all manner of evil against him falsely. Let not the ministers of Christ marvel, if they meet with the like treatment from the rich men of this wicked and adulterous generation. I should think it no scandal (supposing it true) to hear it affirmed, that none but the poor attended my ministry. Their souls are as precious to our Lord Jesus Christ, as the souls of the greatest men. They were the poor that attended him in the days of his flesh: these are they whom he hath chosen to rich in faith, and to be the greatest in the kingdom of heaven. Were the rich in this world's goods generally to speak well of me, woe be unto me; I should think it a dreadful sign that I was only a wolf in sheep's clothing, that I spoke peace, peace, when there was no peace, and prophesied smoother things than the gospel would allow of. Hear ye this, O ye rich. Let who will dare to do it, God forbid that I should despise the poor; in doing so, I should reproach my Maker. The poor are dear to my soul; I rejoice to see them fly to the doctrine of Christ, like the doves to their windows. I only pray, that the poor who attend, may be evangelized, and turned into the spirit of the gospel: if so, "Blessed are ye; for yours is the kingdom of heaven."

But we must return to Zaccheus. "He sought to see Jesus." That is good news. I heartily wish I could say, it was out of a good principle: but, without speaking contrary to that charity which hopes and believeth all things for the best, we may say, that the same principle drew him after Christ, which now draws multitudes (to speak plainly, it may be multitudes of you) to hear a particular preacher, even curiosity: for we are told, that he came not to hear his doctrine, but to view his person, or, to use the words of the evangelist, "to see who he was." Our Lord's fame was now spread abroad through all Jerusalem, and all the country round about: some said he was a good man; others, "Nay, but he deceiveth the people." And therefore curiosity drew out this rich Publican Zaccheus, to see who this person was, of whom he had heard such various accounts. But it seems he could not conveniently get a sight of him for the press, and because he was little of stature. Alas! how many are kept from seeing Christ in glory, by reason of the press! I mean, how many are ashamed of being singularly good, and therefore follow a multitude to do evil, because they have a press or throng of polite acquaintance! And, for fear of being set an nought by those with whom they used to sit at meat, they deny the Lord of glory, and are ashamed to confess him before men. This base, this servile fear of man, is the bane of true Christianity; it brings a dreadful snare upon the soul, and is the ruin of ten thousands: for I am fully persuaded, numbers are rationally convicted of gospel-truths; but, not being able to brook contempt, they will not prosecute their convictions, nor reduce them to practice. Happy those, who in this respect, like Zaccheus, are resolved to overcome all impediments that lie in their way to a sight of Christ; for, finding he could not see Christ because of the press and the littleness of his natural stature, he did not smite upon his breast, and depart, saying, "It is in vain to seek after a sight of him any longer, I can never attain unto it." No, finding he could not see Christ, if he continued in the midst of, "he ran before the multitude, and climbed up into a sycamore-tree, to see him; for he was to pass that way."

There is no seeing Christ in Glory, unless we run before the multitude, and are willing to be in the number of those despised few, who take the kingdom of God by violence. The broad way, in which so many go, can never be that strait and narrow way which leads to life. Our Lord's flock was, and always will be, comparatively a little one; and unless we dare to run before the multitude in a holy singularity, and can rejoice in being accounted fools for Christ's sake, we shall never see Jesus with comfort, when he appears in glory. From mentioning the sycamore-tree, and considering the difficulty with which Zaccheus must climb it, we may farther learn, that those who would see Christ, must undergo other difficulties and hardships, besides contempt. Zaccheus, without doubt, went through both. Did not many, think you, laugh at him as he ran along, and in the language of Michal, Saul's daughter, cry out, "How glorious did the rich Zaccheus look today, when, forgetting the greatness of his station, he ran before a pitiful, giddy mob, and climbed up a sycamore-tree, to see an enthusiastic preacher!" But Zaccheus cares not for all that; his curiosity was strong: if he could but see who Jesus was, he did not value what scoffers said of him. Thus, and much more will it be with all those who have an effectual desire to see Jesus in heaven: they will go on from strength to strength, break through every difficulty lying in their way, and care not what men or devils say of or do unto them. May the Lord make us all thus minded, for his dear Son's sake!

At length, after taking much pains, and going (as we may well suppose) through much contempt, Zaccheus has climbed the tree; and there he sits, as he thinks, hid in the leaves of it, and watching when he should see Jesus pass by: "For he was to pass by that way."

But sing, O heavens, and rejoice, O earth! Praise, magnify, and adore sovereign, electing, free, preventing love; Jesus the everlasting God, the Prince of peace, who saw Nathanael under the fig-tree, and Zaccheus from eternity, now sees him in the sycamore-tree, and calls him in time.

Verse 5. "And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste and come down; for this day I must abide at thy house." Amazing love! Well might Luke usher in the account with "behold!" It is worthy of our highest admiration. When Zaccheus thought of no such thing, nay, thought that Christ Jesus did not know him; behold, Christ does what we never hear he did before or after, I mean, invite himself to the house of Zaccheus, saying, "Zaccheus, make haste and come down; for this day I must abide at thy house." Not pray let me abide, but I must abide this day at thy house. He also calls him by name, as though he was well acquainted with him: and indeed well he might; for his name was written in the book of life, he was one of those whom the Father had given him from all eternity: therefore he must abide at his house that day. "For whom he did predestinate, them he also called."

Here then, as through a glass, we may see the doctrine of free grace evidently exemplified before us. Here was not fitness in Zaccheus. He was a Publican, chief among the Publicans; not only so, but rich, and came to see Christ only out of curiosity: but sovereign grace triumphs over all. And if we do God justice, and are effectually wrought upon, we must acknowledge there was no more fitness in us than in Zaccheus; and, had not Christ prevented us by his call, we had remained dead in trespasses and sins, and alienated from the divine life, even as others. "Jesus looked up, and saw him, and said unto him, Zaccheus, make haste and come down; for this day I must abide at thy house."

With what different emotions of heart may we suppose Zaccheus received this invitation? Think you not that he was surprised to hear Jesus Christ call him by name, and not only so, but invite himself to his house? Surely, thinks Zaccheus, I dream: it cannot be; how should he know me? I never saw him before: besides, I shall undergo much contempt, if I receive him under my rood. Thus, I say, we may suppose Zaccheus thought within himself. But what saith the scripture? "I will make a willing people in the day of my power." With this outward call, there went an efficacious power from God, which sweetly over-ruled his natural will: and therefore, verse 6, "He made haste, and came down, and received him joyfully;" not only into his house, but also into his heart.

Thus it is the great God brings home his children. He calls them by name, by his word or providence; he speaks to them also by his spirit. Hereby they are enabled to open their hearts, and are made willing to receive the King of glory. For Zaccheus's sake, let us not entirely condemn people that come under the word, out of no better principle than curiosity. Who knows but God may call them? It is good to be where the Lord is passing by. May all who are now present out of this principle, hear the voice of the Son of God speaking to their souls, and so hear that they ma live! Not that men ought therefore to take encouragement to come out of curiosity. For perhaps a thousand more, at other times, came too see Christ out of curiosity, as well as Zaccheus, who were not effectually called by his grace. I only mention this for the encouragement of my own soul, and the consolation of God's children, who are too apt to be angry with those who do not attend on the word out of love to God: but let them alone. Brethren, pray for them. How do you know but Jesus Christ may speak to their hearts! A few words from Christ, applied by his spirit, will save their souls. "Zaccheus, says Christ, make haste and come down. And he made haste, and came down, and received him joyfully."

I have observed, in holy scripture, how particularly it is remarked, that persons rejoiced upon believing in Christ. Thus the converted Eunuch went on his way rejoicing; thus the jailer rejoiced with his whole house; thus Zaccheus received Christ joyfully. And well may those rejoice who receive Jesus Christ; for with him they receive righteousness, sanctification, and eternal redemption. Many have brought up an ill report upon our good land, and would fain persuade people that religion will make them melancholy mad. So far from it, that joy is one ingredient of the kingdom of God in the heart of a believer; "The kingdom of God is righteousness, peace, and joy in the Holy Ghost." To rejoice in the Lord, is a gospel-duty. "Rejoice in the Lord always, and again I say, rejoice." And who can be so joyful, as those who know that their pardon is sealed before they go hence and are no more seen? The godly may, but I cannot see how any ungodly men can, rejoice: they cannot be truly cheerful. What if wicked men may sometimes have laughter amongst them? It is only the laughter of fools; in the midst of it there is heaviness; At the best, it is but like the cracking of thorns under a pot; it makes a blaze, but soon goes out. But, as for the godly, it is not so with them; their joy is solid and lasting. As it is a joy that a stranger intermeddleth not with, so it is a joy that no man taketh from them: it is a joy in God, a "joy unspeakable and full of glory."

It should seem that Zaccheus was under soul-distress but a little while; perhaps (says Guthrie, in his book entitled, The Trial Concerning A Saving Interest In Christ) not above a quarter of an hour. I add, perhaps not so long: for, as one observes, sometimes the Lord Jesus delights to deliver speedily. God is a sovereign agent, and works upon his children in their effectual calling, according to the counsel of his eternal will. It is with the spiritual, as natural birth: all women have not the like pangs; all Christians have not the like degree of conviction. But all agree in this, that all have Jesus Christ formed in their hearts: and those who have not so many trials at first, may be visited with the greater conflicts hereafter; though they never come into bondage again, after they have once received the spirit of adoption. "We have not, (says Paul) received the spirit of bondage again unto fear." We know not what Zaccheus underwent before he died: however, this one thing I know, he now believed in Christ, and was justified, or acquitted, and looked upon as righteous in God's sight, though a Publican, chief among the Publicans, not many moments before. And thus it is with all, that, like Zaccheus, receive Jesus Christ by faith into their hearts: the very moment they find rest in him, they are freely justified from all things from which they could not be justified by the law of Moses; "for by grace are we saved, through faith, and that not of ourselves, it is the gift of God."

Say not within yourselves, this is a licentious Antinomian doctrine; for this faith, if true, will work by love, and be productive of the fruits of holiness. See an instance in this convert Zaccheus; no sooner had he received Jesus Christ by faith into his heart, but he evidences it by his works; for, ver. 8, we are told, "Zaccheus stood forth, and said unto the Lord, Behold, Lord, the half of my goods I give unto the poor; and if I have taken any thing from any man by false accusation, I restore him four- fold."

Having believed on Jesus in his heart, he now makes confession of him with his mouth to salvation. "Zaccheus stood forth;" he was not ashamed, but stood forth before his brother Publicans; for true faith casts out all servile, sinful fear of man; "and said, Behold, Lord." It is remarkable, how readily people in scripture have owned the divinity of Christ immediately upon their conversion. Thus the woman at Jacob's well; "Is not this the Christ?" Thus the man born blind; "Lord, I believe; and worshipped him." Thus Zaccheus, "Behold, Lord." An incontestable proof this to me, that those who deny our Lord's divinity, never effectually felt his power: if they had, they would not speak so lightly of him: they would scorn to deny his eternal power and Godhead. "Zaccheus stood forth, and said, Behold, Lord, the half of m goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him four-fold." Noble fruits of a true living faith in the Lord Jesus! Every word calls for our notice. Not some small, not the tenth part, but the half. Of what? My goods; things that were valuable. My goods, his own, not another's. I give: not, I will give when I die, when I can keep them no longer; but, I give now, even now. Zaccheus would be his own executor. For whilst we have time we should do good. But to whom would he give half of his goods? Not to the rich, not to those who were already clothed in purple and fine linen, of whom he might be recompensed again; but to the poor, the maimed, the halt, the blind, from which he could expect no recompense till the resurrection of the dead. "I give to the poor." But knowing that he must be just before he could be charitable, and conscious to himself that in his public administrations he had wronged many persons, he adds, "And if I have taken any thing from any man by false accusation, I restore him fourfold." Hear ye this, all ye that make no conscience of cheating the king of his taxes, or of buying or selling run goods. If ever God gives you true faith, you will never rest, till, like Zaccheus, you have made restitution to the utmost of your power. I suppose, before his conversion, he thought it no harm to cheat thus, no more than you may do now, and pleased himself frequently, to be sure, that he got rich by doing so: but now he is grieved for it at his heart; he confesses his injustice before men, and promises to make ample restitution. Go ye cheating Publicans, learn of Zaccheus; go away and do likewise. If you do not make restitution here, the Lord Jesus shall make you confess your sins before men and angels, and condemn you for it, when he comes in the glory of his Father to judgment hereafter.

After all this, with good reason might our Lord say unto him, "This day is salvation come to this house; forasmuch as he also is the son of Abraham;" not so much by a natural as by a spiritual birth. He was made partaker of like precious faith with Abraham: like Abraham he believed on the Lord, and it was accounted to him for righteousness: his faith, like Abraham's, worked by love; and I doubt not, but he has been long since sitting in Abraham's harbor.

And now, are you not ashamed of yourselves, who speak against the doctrines of grace, especially that doctrine of being justified by faith alone, as though it leaded to licentiousness? What can be more unjust than such a charge? Is not the instance of Zaccheus, a sufficient proof to the contrary? Have I strained it to serve my own turn? God forbid. To the best of my knowledge I have spoken the truth in sincerity, and the truth as it is in Jesus. I do affirm that we are saved by grace, and that we are justified by faith alone: but I do also affirm, that faith must be evidenced by good works, where there is an opportunity of performing them.

What therefore has been said of Zaccheus, may serve as a rule, whereby all may judge whether they have faith or not. You say you have faith; but how do you prove it? Did you ever hear the Lord Jesus call you by name? Were you ever made to obey the call? Did you ever, like Zaccheus, receive Jesus Christ joyfully into your hearts? Are you influenced by the faith you say you have, to stand up and confess the Lord Jesus before men? Were you ever made willing to own, and humble yourselves for, your past offenses? Does your faith work by love, so that you conscientiously lay up, according as God has prospered you, for the support of the poor? Do you give alms of all things that you possess? And have you made due restitution to those you have wronged? If so, happy are ye; salvation is come to your souls, you are sons, you are daughters of, you shall shortly be everlastingly blessed with, faithful Abraham. But, if you are not thus minded, do not deceive your own souls. Though you may talk of justification by faith, like angels, it will do you no good; it will only increase your damnation. You hold the truth, but it is in unrighteousness: your faith being without works, is dead: you have the devil, not Abraham, for your father. Unless you get a faith of the heart, a faith working by love, with devils and damned spirits shall you dwell for evermore.

But it is time now to enforce the latter part of the text; "For the Son of man is come to seek and to save that which was lost." These words are spoken by our savior in answer to some self-righteous Pharisees, who, instead of rejoicing with the angels in heaven, at the conversion of such a sinner, murmured, "That he was gone to be a guest with a man that was a sinner." To vindicate his conduct, he tells them, that this was an act agreeable to the design of his coming: "For the Son of Man is come to seek and to save that which was lost." He might have said, the Son of God. But O the wonderful condescension of our Redeemer! He delights to stile himself the Son of man. He came not only to save, but to seek and to save that which was lost. He came to Jericho to seek and save Zaccheus; for otherwise Zaccheus would never have been saved by him. But from whence came he? Even from heaven, his dwelling-place, to this lower earth, this vale of tears, to seek and save that which was lost; or all that feel themselves lost, and are willing, like Zaccheus, to receive him into their hearts to save them; with how great a salvation? Even from the guilt, and also from the power of their sins; to make them heirs of God, and joint heirs with himself, and partakers of that glory which he enjoyed with the Father before the world began. Thus will the Son of man save that which is lost. He was made the son of man, on purpose that he might save them. He had no other end but this in leaving his father's throne, in obeying the moral law, and hanging upon the cross: all that was done and suffered, merely to satisfy, and procure a righteousness for poor, lost, undone sinners, and that too without respect of persons. "That which was lost;" all of every nation and language, that feel, bewail, and are truly desirous of being delivered from their lost state, did the Son of man come down to seek and to save: for he is mighty, not only so, but willing, to save to the uttermost all that come to God through him. He will in no wise cast out: for he is the same today, as he was yesterday. He comes now to sinners, as well as formerly; and, I hope, hath sent me out this day to seek, and, under him, to bring home some of you, the lost sheep of the house of Israel.

What say you? Shall I go home rejoicing, saying, That many like sheep have went astray, but they have now believed on Jesus Christ, and so returned home to the great Shepherd and Bishop of their souls? If the Lord would be pleased thus to prosper my handy-work, I care not how many legalists and self-righteous Pharisees murmur against me, for offering salvation to the worst of sinners: for I know the Son of man came to seek and to save them; and the Lord Jesus will now be a guest to the worst Publican, the vilest sinner that is amongst you, if he does but believe on him. Make haste then, O sinners, make haste, and come by faith to Christ. Then, this day, even this hour, nay, this moment, if you believe, Jesus Christ shall come and make his eternal abode in your hearts. Which of you is made willing to receive the King of glory? Which of you obeys his call, as Zaccheus did? Alas! why do you stand still? How know you, whether Jesus Christ may ever call you again? Come then, poor, guilty sinners; come away, poor, lost, undone publicans: make haste, I say, and come away to Jesus Christ. The Lord condescends to invite himself to come under the filthy roofs of the houses of your souls. Do not be afraid of entertaining him; he will fill you with all peace and joy in believing. Do not be ashamed to run before the multitude, and to have all manner of evil spoke against you falsely for his sake: one sight of Christ will make amends for all. Zaccheus was laughed at; and all that will live godly in Christ Jesus, shall suffer persecution. But what of that? Zaccheus is now crowned in glory; as you also shall shortly be, if you believe on, and are reproached for Christ's sake. Do not, therefore, put me off with frivolous excuses: there's no excuse can be given for your not coming to Christ. You are lost, undone, without him; and if he is not glorified in your salvation, he will be glorified in your destruction; if he does not come and make his abode in your hearts, you must take up an eternal abode with the devil and his angels. O that the Lord would be pleased to pass by some of you at this time! O that he may call you by his Spirit, and make you a willing people in this day of his power! For I know my calling will not do, unless he, by his efficacious grace, compel you to come in. O that you once felt what it is to receive Jesus Christ into your hearts! You would soon, like Zaccheus, give him everything. You do not love Christ, because you do not know him; you do not come to him, because you do not feel your want of him: you are whole, and not broken hearted; you are not sick, at least not sensible of your sickness; and, therefore, no wonder you do not apply to Jesus Christ, that great, that almighty physician. You do not feel yourselves lost, and therefore do not seek to be found in Christ. O that God would wound you with the sword of his Spirit, and cause his arrows of conviction to stick deep in your hearts! O that he would dart a ray of divine light into your souls! For if you do not feel yourselves lost without Christ, you are of all men most miserable: your souls are dead; you are not only an image of hell, but in some degree hell itself: you carry hell about with you, and you know it not. O that I could see some of you sensible of this, and hear you cry out, "Lord, break this hard heart; Lord, deliver me from the body of this death; draw me, Lord, make me willing to come after thee; I am lost; Lord, save me, or I perish!" Was this your case, how soon would the Lord stretch forth his almighty hand, and say, Be of good cheer, it is I; be not afraid? What a wonderful calm would then possess your troubled souls! Your fellowship would then be with the Father and the Son: your life would be hid with Christ in God.

Some of you, I hope, have experienced this, and can say, I was lost, but I am found; I was dead, but am alive again: the Son of man came and sought me in the day of his power, and saved my sinful soul. And do you repent that you came to Christ? Has he not been a good master? Is not his presence sweet to your souls? Has he not been faithful to his promise? And have you not found, that even in doing and suffering for him, there is an exceeding present great reward? I am persuaded you will answer, Yes. O then, ye saints, recommend and talk of the love of Christ to others, and tell them, O tell them what great things the Lord has done for you! This may encourage others to come unto him. And who knows but the Lord may make you fishers of men? The story of Zaccheus was left on record for this purpose. No truly convicted soul, after such an instance of divine grace has been laid before him, need despair of mercy. What if you are Publicans? Was not Zaccheus a Publican? What if you are chief among the Publicans? Was not Zaccheus likewise? What if you are rich? Was not Zaccheus rich also? And yet almighty grace made him more than conqueror over all these hindrances. All things are possible to Jesus Christ; nothing is too hard for him: he is the Lord almighty. Our mountains of sins must all fall before this great Zerubbabel. On him God the Father has laid the iniquities of all that shall believe on him; and in his own body he bare them on the tree. There, there, by faith, O mourners in Zion, may you see your Savior hanging with arms stretched out, and hear him, as it were, thus speaking to your souls; "Behold how I have loved you! Behold my hands and my feed! Look, look into my wounded side, and see a heart flaming with love: love stronger than death. Come into my arms, O sinners, come wash your spotted souls in my heart's blood. See here is a fountain opened for all sin and all uncleanness! See, O guilty souls, how the wrath of God is now abiding upon you: come, haste away, and hide yourselves in the clefts of my wounds; for I am wounded for your transgressions; I am dying that you may live for evermore. Behold, as Moses lifted up the serpent in the wilderness, so am I here lifted up upon a tree. See how I am become a curse for you: the chastisement of your peace is upon me. I am thus scourged, thus wounded, thus crucified, that you by my stripes may be healed. O look unto me, all ye trembling sinners, even to the ends of the earth! Look unto me by faith, and you shall be saved: for I came thus to be obedient even unto death, that I might save that which was lost."

And what say you to this, O sinners? Suppose you saw the King of glory dying, and thus speaking to you; would you believe on him? No, you would not, unless you believe on him now: for though he is dead, he yet speaketh all this in the scripture; nay, in effect, says all this in the words of the text, "The Son of man is come to seek and to save that which is lost." Do not therefore any longer crucify the Lord of glory. Bring those rebels, your sins, which will not have him to reign over them, bring them out to him: though you cannot slay them yourselves, yet he will slay them for you. The power of his death and resurrection is as great now as formerly. Make haste therefore, make haste, O ye publicans and sinners, and give the dear Lord Jesus your hearts, your whole hearts. If you refuse to hearken to this call of the Lord, remember your damnation will be just: I am free from the blood of you all: you must acquit my Master and me at the terrible day of judgment. O that you may know the things that belong to your everlasting peace, before they are eternally hid from your eyes! Let all that love the Lord Jesus Christ in sincerity say, Amen.