had heard much report, and whom many were following. But the event shows that this was not all. There was a desire to know his doctrine, a disposition to receive and keep it: a disposition which was not far from the kingdom of God. That kingdom was now brought nigh unto him, and he advanced to meet it, and became an example of the consolatory truth, that such a disposition will not be left unnoticed or unsatisfied. Many persons in a Christian land grow up to man's estate with very little more knowledge of Christ Jesus than Zaccheus had hitherto possessed. He knew that Jesus was deemed a prophet, and that many mighty works were said to have been done by him. And these know that they are called by his name, and that his faith is taught in their schools and in their churches: but they have no distinct acquaintance with it, such as to act upon, and live by. It is happy for them, if the example of others, or if a book, or a sermon, or a conversation, excites within them a desire to see more of Jesus; to acquaint themselves with the grounds on which he receives the allegiance of so many, and demands the allegiance of all. Let them follow up the inquiry; let them study his word, and the proofs that it is his word; let thém encourage an earnestness to search out the truth: it is not hard to find, when it is sincerely sought: they will soon be rewarded, as Zaccheus was, with the notice of the Son of God, with the grace which bringeth salvation.' See the promisec, John vii. 17. 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 to-day I must abide at thy house. 6. And he made haste, and came down, and received him joyfully. 7. And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. 8. And Zaccheus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor and if I have taken anything from any man by false accusation, I restore him fourfold. How much may be going on in relation to the soul, and no man know it! The Pharisees murmured, saying, that he was gone to be guest with a man that is a sinner. But the Lord knew what was passing within the heart of Zaccheus; that the elements of change were working there, and would soon be manifested by a moral transformation. The discourses which immediately produced this change are not recorded. We have, however, the particulars of other discourses of Jesus which he held not long before on very similar occasions.2 And they turned upon two points: first, upon the resurrection of the just, and the comparative worthlessness of earthly things and next, upon the mercy of God, and his willingness to receive the penitent. These joint considerations are well calculated, under divine grace, to produce the resolution which Zaccheus announces. The kingdom of God must be opened to the mind, in order that the kingdom of Satan may be abandoned. We may point out 2 See chapters xiv. xv. and xvi. the uncertainty of all earthly possessions; we may show the vanity of those pursuits which keep men away from God and heaven :—and we cannot say more upon this, than the fact warrants;-still will a man resign these, whilst they are his all? They occupy his mind; they engage his care and anxiety; they are the objects which he pursues, and has been long pursuing we must furnish him with another object of desire: one more pernament, more valuable and further, we must show that it is within his reach; that though he may have long neglected it, he is not shut out for ever: for that God has mercy for the penitent, and will receive the returning prodigal, and rejoice over the sheep which are recovered to his fold. Still it must be borne in mind, that the mere proposal of a heavenly kingdom is not sufficient. It was proposed in the plainest terms to the young ruler and he went away sorrowing, when he was exhorted to sell what he had, and give to the poor, and he should have treasure in heaven. Zaccheus, on the contrary, resolves at once. Feeling, perhaps, that covetousness had been his besetting sin, he conquers it at a blow. Behold, Lord, the half of my goods 1 give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold. Because "with God all thing are possible;" and he saw fit to open Zaccheus's heart, and give him the faith which looks not to the things which are seen, and are temporal, but to the things which are not seen and are, eternal. 9. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. 10. For the Son of man is come to seek and to save that which was lost. Such is the remark which is addressed to the murmurs of the Pharisees. Ought not this son of Abraham to partake of the benefit, which is come through the seed of Abraham to all the children of men? Suppose that he has been a sinner. Then he is a fit object for the mercy of him, the purpose of whose incarnation was "to save sinners;" who would not have appeared on earth at all, except to seek and to save that which was lost. We see here, by a clear example, what it is to be lost, and what it is to be saved. Zaccheus was lost while living a worldly life, devoted to things of earth, and following the various dishonest practices which belonged to his profession. On a sudden he resolves to change his course; to serve not mammon, but God: to "set his affections on things above:" to be "rich in good works," and look for a future recompense. Jesus had sought and saved him. And his conduct is the conduct of all those who are brought into a state of salvation. Their faith "overcomes the world.” "Sin has no more dominion over them." "The love of Christ constraineth them, to live no longer unto themselves, but unto him who loved them, and gave himself for them.” LECTURE LXXII. THE PARABLE OF THE TEN POUNDS. LUKE xix. 11-27. 11. And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. This is one of the many occasions, on which our Lord corrects the errors of his disciples, and restrains their expectations. They perceived that he was stedfastly purposed to go up to Jerusalem: and they believed that his object was, to take possession of his kingdom: not to suffer, but to reign. still hoped, probably, to reign with him. So he explained by a parable the nature of God's dispensation: how a man is not crowned, till he has endured the contest how the husbandman must first labour, before he is partaker of the fruits.1 They 12. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to re turn.2 13. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 1 See 2 Tim. ii. 5, 6. 2 That his right to the kingdom might be confirmed: a practice not unusual where a foreign nation, as Rome, had others tributary to itself. |