The same is Lord over all; rich unto all that call upon Him (Romans 10:12).
I. Consider first, what consolation you ought to derive from these words — the Lord “is the same Lord over all.” He calls all, welcomes all, embraces all, shows Himself alike loving to all. Accordingly you may observe that even at His birth He chooses to show Himself at once in this character of Lord of all; that He is “God, the King of all the earth,” by receiving at His feet men from near and men from afar, Jews and Gentiles, shepherds and kings, the rude and the intelligent, the unlearned and the wise, and by accepting equally the poor tribute of milk and the rich tribute of gold. What, then, have you to fear? If this Lord “is the same Lord over all,” He is consequently Lord also over you; He will think of you also, will provide for you also; will not fail to show Himself a good Master to you also, provided only you do not despise Him. But here lies the danger, that you may come perhaps even to be ashamed of His service, when you see your King lying in a manger. At such a time, more than ever, prostrate yourself devoutly at His feet with the holy Magi-Kings, and there cast down your pride; for if He has laid aside His majesty, He has done this for your sake, that you may with more ease address Him, commune with Him, prevail with Him, and give yourself into His keeping, into the hands of that good Master, Who is even ready to become a servant for your sake. Is it not cause of shame that He Who is “the same Lord over all” should make Himself the same servant under all: and yet that all should not with one accord agree to serve Him?
II. Consider secondly, that this Lord is “rich,” a quality much sought for by servants in a master. But what other master could ever be called rich with truth? He is rich who is in want of nothing. But of how much do even the richest men stand in need? They part with their wealth accordingly to engage the services of those who can satisfy their wants, paying wages to a host of farm labourers, artisans, and menials. It is God alone Who has need of nothing, because He contains all good in Himself. Moreover, it is true that there are many rich monarchs, but they are rich at the expense of others. It is their subjects who give their own substance to support them. Take these supplies away, and monarchs become as poor as other men. It is God alone that is rich in His own right: not only does He receive from no one, but He gives to all — “rich unto all.”
III. Consider thirdly, that it generally happens that men who are rich become avaricious as well. The Lord alone neither is nor can be avaricious. You may observe, therefore, that it is not here said that He is “bountiful unto all that call upon Him,” but that He is “rich;” for in Him these two things are one and the same. To be rich is with Him to be liberal; for His riches are so inexhaustible, that however much others may share in them He loses nothing. Hence it comes to pass that He is “rich” not alone “unto some,” but “unto all.” Come who may to be enriched, there is enough for all. His riches are not those of a treasury, like the wealth of men; they come from a mine, and a mine that is inexhaustible.
IV. Consider fourthly, that the Lord is most munificent, but always under one condition: He wishes to be importuned — “rich unto all that call upon Him;” for though He wishes to distribute His alms abundantly, still He desires to be asked, and with eagerness and importunity: “Pray ye always.” That which cannot in Him have its source in avarice, since He loses nothing by giving all, can have its source in love alone. He has so great a longing that you should be with Him, that He keeps you sighing for His graces, in order that you may keep asking for them. Observe what you do yourself when on a pilgrimage to Loreto. If you chance upon a child full of life and spirit, who comes up and asks you for an alms, you give it to him indeed; but first you take a pleasure in making him run after you. God acts in like manner; He wishes to derive some pleasure from you: “My delights are to be with the children of men.” But how is it that you are not covered with confusion at the thought? One would suppose that He ought rather to treat you as you perhaps do treat unsavoury little beggars on the road, throwing them hastily an alms in order to prevent their near approach.
V. Consider fifthly, whence happens it that, the Lord being, as we have said, “rich unto all that call upon Him,” so many nevertheless ask without receiving? The reason is very clear, it is because they do not “call upon Him.” They ask for health, for offspring, for prosperity, they ask for other goods apart from Him, and so they “call for something from Him;” but they do not “call upon Him.” “Thou hast not called upon Me, O Jacob.” What is it to call upon the Lord, if it be not to pray that He would vouchsafe to visit you? Whosoever prays in this wise is infallibly heard. “He called on Me and I shall hear him.” Not “on the things that are Mine,” but “on Me.” Do you not think that you offer a grievous affront to your Lord in asking for anything except Himself? Oh, with what fervour notwithstanding do you at times implore Him for those goods which are nothing worth, and then come down to freezing-point when you ask for His grace, His assistance, and His love! “There is none that calleth upon justice.” Ask Him for nothing outside Himself, unless on the express condition that it shall in no way interfere with your possession of Himself.
VI. Consider sixthly, moreover, when you ask from your heart the Lord to grant you the good things which really deserve the name, His spiritual treasures, though He always hears you, He does not always make it apparent that He hears you; and therefore it is no wonder if it seem that you have not been heard. The Lord is the most magnificent of almsgivers — “rich unto all that call on Him” but He is also one that does His alms in secret. He wishes to adopt in His own practice what He enjoined upon men when He said, “Sound not a trumpet before thee.” Thus, then, however plentiful may be His alms which are publicly known, yet those which were never heard of are still more plentiful. You need not, then, ever lose courage; for you may already have had your petition granted, although the Lord may choose to keep you in ignorance thereof, in order that you may continue still to ask. You are able to bestow an alms upon a poor person without any one else coming to know of it; but you can not so contrive it that the poor man himself is not aware. God can do this; it is even His usual practice to do so. And this is the perfection of secrecy.
VII. Consider seventhly, it follows from what has been said that when you come into the presence of God, you should appear as a mendicant applying for an alms to one Who is known to be most open-handed — “rich unto all that call upon Him.” Your misery, therefore, affords you not the slightest ground for apprehension. For there is no need that the poor should have any other recommendation to secure relief except this his confidence in the rich man. Suffice it that he is poor — nay, more, the poorer he is the greater is his claim to relief. Hence, as I have said, so far is it from being the case that your misery should cause you any alarm, that it should rather encourage you. “To whom,” said the Lord, speaking through the mouth of Isaias, “to whom shall I have respect but to him that is poor and little?”