I.

(I.) I shall lay before you the danger in which Rich men are, and what it is they are especially to be cautioned against. That they be not high-minded, and that they trust not in uncertain Riches.

Great is the danger of plenty and fullness; Pride, and fullness of bread, and abundance of idleness, met together in Sodom. Ezek. xvj. 49. This often extinguisheth that lively sense that we ought to have of our dependance upon God, ren­ders our Prayers languid and weak, and gives fuel and nourishment to our lusts and our vices; it choaks God's word, keeps our faults from our eyes, and makes us unmindfull of the needs of others.

But I shall confine my self in this matter to the words of my Text. St. Paul would have Rich men charged that they be not high-minded. Haughtiness and Pride, a great opinion of our selves, and contempt of our poor Brother, do commonly attend upon Riches. We too often reckon them the pledges of God's favour, and marks of his kindness, or the fruits of our own wifedom or industry; and instead of being modest and thankfull, we grow proud and insolent. Hence it is that Moses does so often charge [Page 5]the Israelites, that when they should have eaten and be full, that they forget not God, nor lift up their heart. Deut. vj. 12. viij. 10,14. And there is great reason that we should be very carefull that we be not swelled with Pride and Vanity upon this account.

If we consider things with due application of mind, we shall think it a very reasonable charge given here to the rich, that they be not high-minded: for whatever ground there be for thankfulness, here's none for Pride or Arrogance.

Be it so that you are rich; 'tis the blessing of God alone that hath made you so; your accounts will be the greater, and much will be required of all them that have received much. Your wealth does not advance you toward the Kingdom of Heaven. Our Lord hath said it, A rich man shall hardly enter into the Kingdom of Heaven. Matt. xix. 23. And St. James, that he is made low; Jam. i. 10. and St. Paul, that God hath chosen the weak things of the world. 1 Cor. i. 27. Again, our Blessed Saviour, Woe unto you that are rich, for you have received your consolation. Luke vj. 24,20. And on the other hand, Blessed be ye poor, for yours is the Kingdom of God. Riches are so far from hel­ping forward our Salvation, that they often [Page 6]obstruct it, and always render it more diffi­cult and hazardous. We must give a strict account how we got our Wealth, and how we spend it Here's enough to humble us, no ground for Pride or Arrogance. Well might the Apostle require Timothy to charge them that are rich that they be not high-minded.

But he would have them charged too that they trust not in uncertain Riches. [...], i. e. That they do not confide in the uncertainty of Riches. There is great rea­son for this charge, if we consider how com­monly Rich men miscarry in this matter, or how great a folly and evil it is so to doe.

First, Rich men do too often trust in their Riches. We reade of them that trust in their wealth, and boast themselves in the multitude of their riches. Psal. xlix. 6. lij. 7. Too many there are to whom the Psalmist's words may be applied. Lo, this is the man that made not God his strength, but tru­sted in the abundance of his riches. We desire them passionately, and promise our selves great ease and satisfaction from them. We too commonly make them our refuge and stay, and when riches encrease we set our hearts upon them. Psal. xlij. 10. Hence we expect ease and relief; we please our selves when we think of them, [Page 7]and promise our selves mountains of felicity from them: There is hardly any man of Wealth but is in danger, and therefore had need be charged.

Secondly, This is great folly and a great evil. 'Tis great folly to trust in uncertainty, to fix our stay and our hope upon that which may fail us; to bear and rest upon any thing that may fail us, and give way, is so great a piece of folly that we are not guilty of it in other cases. Nothing is more uncertain than Riches. This earthly treasure moth and rust doth corrupt, and thieves break through and steal. Matt. vj. 20. It makes it self wings and flies away. It lies at the mercy of wind and weather, of fire and water, of robbers and false people, of a multitude of accidents and contingencies.

Besides, to trust in uncertain Riches is a great evil: 'Tis to make Riches our God. 'Tis Idolatry in the truest sense. 'Tis no mat­ter though we build no Altars, though we offer no Bloud nor Incense, if we trust in them, and give them our hearts, we make them our God, and shut our selves out of the King­dom of Heaven. How hardly (says our Sa­viour) shall they that have Riches enter into the Kingdom of God! Mark x. 23,24,25. They are an hindrance [Page 8]to them that have them; but for them that Trust in them, as our Saviour adds afterward, It is easier for a Camel to go through the eye of a needle, than for such men to enter into the King­dom of God. 1 Cor. vj. 9. This Idolatry will exclude us from the inheritance of God's Kingdom. This puts us out of God's favour and the state of grace; this friend of the World is the enemy of God: And such a friendship of this world is that Idolatry which is wont to be expressed by Adultery, or Spiritual Fornication: And this seems to be the importance of what St. James says. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Jam. iv. 4. Our Saviour assures us that we cannot serve two Masters, God and Mammon. Mat [...]. vj. 24.

II.

(II.) I consider the Duty of Rich men, or, what they ought to be earnestly put up­on: viz. To trust in the living God, to doe good, to be rich in good works, ready to distri­bute, willing to communicate.

First, To trust in the living God. Not that this is the peculiar duty of the Rich, for 'tis the Duty of all: But the Rich are considered here as prone to trust in uncertain Riches, and in opposition to that are to be war­ned [Page 9]and charged to trust in the living God.

And that very agreeably in this place. For whereas Riches are perishing things, flitting and uncertain, unsatisfactory and dispropor­tionate, unable to make us happy and at ease; and are so far from it that they often perplex us and pierce us with many sorrows: 'tis very fit they should be directed where to place their trust and their hope, and so wise­ly to place it that they may not be disap­pointed, and nothing could have in this case been advised more agreeably than this, that they should Trust in the living God.

In the living God and not in fading and pe­rishing Riches. In God who lives, and lives for ever; who is the first and the last, and always the same: who lives from himself and can never dye or fail to be, and be what He is, with whom is no variableness or shadow of turning. 'Tis worth our while to make him our trust who cannot fail us, to place our hope in Him who onely hath immortali­ty. What can our Riches avail! what com­fort can they afford in the day of tryall! what proportion do they bear to our needs, or to our capacities! what stupendious folly is it to trust in such uncertainty! To direct [Page 10]our thirsty and parched Souls to these empty and broken vessels, and to neglect the foun­tain of living waters! On the side of Riches there's nothing but vexation or vanity, but varnish and uncertainty, a splendid nothing, that hath baffled and abused the Sons of men from one generation to another. On the other hand if we trust in God, in the li­ving God, we shall never be deluded with false hopes, never frustrated in any just ex­pectation. We shall be provided for by an infinite Wisedom, protected by an Almighty power, and be sure to lack nothing.

Here's a motive to this in my Text, Who giveth us richly all things to enjoy. We ought to trust in the giver, not in the gift; to hope in Him that gives us all things: and not on­ly our being, our life and breath, not onely the necessaries of our being, but the comforts and satisfactions of it also: not onely what is needfull, but what is for delight and for or­nament; for entertainment and caress; He hath advanced the Rich above their Fellow-creatures, and dealt out his favours with a bountifull and liberal hand. And therefore are the Rich particularly obliged to trust in so great and kind a Benefactour: This mo­tive [Page 11]also is of great force to set home the re­maining Duties of the Rich, which follow in the next words, and which Timothy is re­quired to charge them with: viz.

Secondly, That they doe good; i. e. that they bestow benefits: that they be rich in good works; that is, that they abound in these things: Ready to distribute; i. e. liberal, and prompt, and always prone to doe them: Willing to communicate; [...] i. e. that they be of a publick spirit, not of a narrow and private one; but doing that which is for the good of the Community of which they are but members.

I shall wave the critical and nice enquiry into the original words as they lie in the Greek Text: But yet I shall not forbear to consider the words particularly in order to my laying before you the several branches of that duty which is incumbent upon Rich men.

First, That they doe good: This is very comprehensive, and extendeth very far. To all sorts of Good works; to works of Piety to God-ward; of Justice and Mercy to our Brother; Sobriety and Temperance, with regard to our selves: But more particularly and spe­cially it takes in all benefactions towards our neighbour; and as his needs are many and [Page 12]various, so are the parts of this Duty like­wise. Under this Head are contained, the cloathing the naked, the feeding the hungry, ministring to the sick, comforting the afflic­ted, vindicating the injured, encouraging the diligent, and advising and instructing the weak and ignorant. Such acts of kindness are not to be limited, either to persons or times. We must doe good to all, to our ene­mies, to strangers, and to men who differ from us: To the present Generation and to Posterity.

Secondly, That they be rich in good works: They must do them plentifully, give porti­ons to six, and also to seven; not confine themselves to one sort of charity, or to some small measures, but as God hath given them great plenty, so must they give largely too. 'Tis not enough for them who abound in wealth to give away a little broken meat at a Gate, or a few Gowns at the return of an annual solemnity, or to throw away now and then a few loose grains among the poor. This is not to be rich in good works. 'Twould well become these men to think of some en­dowments, or considerable additions to Churches or Hospitals, or of erecting Work­houses, [Page 13]and redeeming a number of men from Prisons and great miseries.

Thirdly, that they be ready to distribute; i. e. that they be prompt and prone, and al­ways disposed to doe good works. There are those who will not refuse to comply when they are put upon a good work: they will not stand out and be singular when others contribute, but yet they are not forward to promote, nor much pleased to be moved this way. But St. Paul would have Rich men of a temper and inclination this way.

Fourthly, Willing to communicate. [...]. That is, of a publick spirit, designing the good of the Community, and preferring it not onely to private interest and advantage, but to private and particular charity also. There are some things of that nature that they are for the good of a Kingdom, of Ci­ties and Societies of men; for the good of the present, and of succeeding Generations. And the farther any good work reacheth the better it is, and the greater imitation of God's goodness, who is good unto all, and whose mercy is above all his works.

The substance then of the charge laid here upon Rich men amounts to this: viz. That [Page 14]they exercise themselves in all sort of Bene­factions, and that they doe it largely, accor­ding to the proportion of their Wealth and Store; that they be always prone and incli­ned this way, and that they be more especi­ally addicted to those good works which promote the good of the Community. I proceed to consider,

III.

(III) The true Interest of Rich men, or the motives that may be used to persuade them to this discharge of their Duty; where I shall consider the importance of what Saint Paul lays before us in the words of my Text, Laying up a good foundation for the time to come, and that they may lay hold of eternal life. And that you may take in the following par­ticulars.

1. This is the true end and use of Riches. The end for which they were bestowed, and the best improvement that can be made of them. They were never designed to be hoar­ded up and laid by, but to be employed for the honour of God, and the benefit of each other. 'Tis the use of them that gives them their price and value, and stamps them with the fairest character: Not to be usefull dif­fers [Page 15]very little from not to be at all. He that hides his Talent is as if he had never received it. He that keeps his wealth (as a Gaoler keeps his Prisoner) voids the end for which 'twas given. Such a man detains good from those to whom it is due, and is false to his great Lord that entrusts him, and his wealth becomes Mammon of unrighteousness. For so Riches are not onely when they are ill got­ten, but when they are detained from the uses for which they were bestowed. We are but Stewards and Trustees, and not to dis­pense is to fail of our trust, which is Inju­stice in the sight of God and Men.

2. 'Tis the best way to make them a bles­sing, and a durable one: A blessing to our selves, and to our Posterity also. A Blessing I say, for Riches alone, and separately consi­dered, are not a Blessing. The Wise man de­precates them as an Evil, or a Snare. And Solomon says, There is a sore evil which I have seen under the Sun, namely, Riches kept for the owners thereof to their hurt: But those Riches perish by evil travail: And he begetteth a Son, and there is nothing in his hand. Eccl. v. 13,14. How many have been ruined by Wealth, and have pe­rished by Plenty! Poverty, as great an evil [Page 16]as we think it, hath less of danger, and hath done less harm than Riches. If Poverty be reckoned (as 'tis in the Law of Moses) among the Curses, yet Philo the Jew observes it is placed among them, [...] i. e. as the lightest evil: Philo. [...]. And therefore Riches are not to be placed among the greatest Blessings. They are as they are used, and they must be used with great care and caution; they are like a rich Soil that will indeed produce ex­cellent Fruits, but then it must be cultivated and well planted, weeded and kept clean, or else it may produce what is noxious and mis­chievous: The Soil will not of it self afford the best Productions. Riches will corrupt and run to putrefaction as well as other things: They must be seasoned and stirred, or else they'll corrupt and stink, and that not without the greatest danger to the possessors of them. Riches are like great waters, if they stagnate they are hurtfull; they are wholsom if they run. 'Tis the [...], the stagnation of wealth Basil de Divit. Conc. V. that is dangerous, or use­less and unprofitable at least. By Alms and Good Works we season our Wealth, and pre­serve it from perishing; we pare away its hurtfull superfluity, and noxious qualities. [Page 17]We must doe by our Wealth as the beautifull Woman that was taken Captive from an Hea­then Country, was obliged to doe by the Law of Moses: Deut. xxi. v. 10, &c. Before she could be joined to an Israelite, she was obliged to shave her Head, and pare her Nails, and lay by the garments of her Captivity, and bewail her Father and Mother. There is in Wealth a praeputium that must be cut off; and we must doe as the Jews were obliged to doe by their Trees which they planted in Canaan, set aside some of their Fruits as uncircumcised, and not take all the increase to our selves: Lev. xix. 23. In a word, Riches are no blessing to him who does not exercise himself in good works: They are so far from it, that they are a Snare and a Curse. Nor are such a man's posterity like to be much the better for such an uncircumcised Estate, unless they take the advice which Da­niel gave to the King of Babylon. Break off thy sins by Righteousness, and thine iniquities by shewing mercy to the poor: if it may be a lengthning to thy tranquillity. Dan. iv. 27. The surest way of leaving a blessing upon an Estate to our posterity, will be to bestow great portions of it in Works of Mercy and Piety. I have been young, and now am old, (says the Devout Psal­mist,) [Page 18] yet have I not seen the righteous forsaken, nor his seed begging bread. Who he means by the righteous, we may learn from his fol­lowing words: He is ever mercifull and len­deth, and his seed is blessed. Psal. xxxvij. 25,26. That Wealth and Patrimony is like to last longest, that comes thus commended to the Blessing of God. ‘ Patrimonium Deo creditum nec Resp. eri­pit, nec fiscus invadit, nec calumnia ali­qua forensis e­vertit. Cypri­an.’

3. 'Tis a great act of pure Religion, and that is what we all profess and pretend to: 'Tis not onely an Ornament, but 'tis a part; not onely a part, but a main, and essential, and indispensable part of it too; and without which all that we profess or doe is nothing better than mere pretence and shew. Matt. xxij. 37. Pure Re­ligion and undefiled before God and the Father is this, To visit the Fatherless and Widows in their affliction, and to keep ones self unspotted from the World. Jam. i. 27. Let men pretend to Faith as much as they will, let them boast and vaunt of it as they please; As the body without the spirit is dead, so faith without works is dead also. Chap. ij. 26. Let others pretend to what degree they please (even the most Seraphick) of the love of God: Yet whoso hath this World's good, and seeth his Brother have need, and shutteth up his bowels of compassion from him, how dwel­leth the love of God in him? 1 John iij. 17. Let the proud [Page 19]Pharisee boast of his frequent fasting, of his bowing down his head like a Bull-rush, and spreading under him Sackcloth and Ashes. Is not this the fast that I have chosen, (says God?) To deal thy bread to the hungry, and that thou bring the poor, that are cast out, to thy house? when thou seest the naked, that thou co­ver him, and that thou hide not thy self from thine own flesh? Isai. lviij. v. 7. And for Sacrifices of old, though they were of God's institution, and made a great part of his Worship; yet He declares that he preferred Mercy before them: I desired Mercy, and not Sacrifice. Hosea vj. 6. For all the other instruments or means of Religion, how serviceable soever they may be, are yet not worthy to be compared to Brotherly Love and Charity, to Acts of Mercy and Relief.

There are two ways especially by which we do express a Religious frame of Mind; viz. By imitating of God; and, Secondly, by a thankfull acknowledging his Mercies: Both these are well done by Acts of Mercy.

First, By Acts of Mercy and Beneficence we imitate God, and by that express a Reli­gious temper of Mind. To imitate Him whom we pretend to worship, is very reaso­nable and safe: And if we live by this Rule, [Page 20]we shall make considerable attainments in Religion. Hence it is used as a great Mo­tive under the Law of Moses, That they should be Holy, because God was Holy. And our Sa­viour does more than once use this Topick, when he persuades his Followers to forgive their Enemies, and to doe good; He would have them mercifull, as their Father in Hea­ven is mercifull: And 'tis believed the Hea­thens upon this account were wicked, be­cause their Deities were represented as such; they were wicked Magisterio Deorum.

But the wiser of the Heathens owned God to be good, and the greatest Benefactor to Mankind; and that the way to imitate the Gods, was to doe Benefits; ‘ Hic est vetu­stissimus refe­rendi benè me­rentibus grati­am mos, ut ta­les numinibus adscribantur, Plin. Nat. Hist. l. 11. c. 7.’ And they were so far of that persuasion, that they reckoned their great Benefactors among their Deities. We have here a powerfull Motive to doe good, &c. from the Example of God, and of our Blessed Saviour, who went about do­ing good. God is good unto all, and his Mercies are above all his Works: If we think we have reason to worship Him, we have the same to imitate Him, and to be Followers of God as dear Children.

[Page 21]Secondly, By Acts of Mercy, we make an acknowledgment or recognition of his Mer­cies to us; by which we doe likewise express a Religious frame and temper of Mind. This is the way to own him to be the Author of all our Mercies: And when out of gratitude, and a sense of his favours, and for his sake, we doe good to our Brother, we doe effec­tually demonstrate, that our Religion is more than bare profession and pretence. And here is another very powerfull Motive to prevail with them that are Rich in this World to doe good, &c. 'Tis due from them as a Tribute of Praise to God, who alone hath made the difference: Among the Jews this was done by certain Eucharistical Sacrifices, where the Offerer expressed the sense he had of the Divine Mercies by his Oblation; of which a very small part onely was offered upon the Altar, the rest was divided between the Priest and the Offerer. And as the Of­ferer had the bulk or main part of the Offe­ring to himself, so he was obliged by the Law of Moses to take care that it might not be laid by any long time for his own pri­vate use; it was to be eaten quickly, and consequently not eaten by himself alone: [Page 22]But his Neighbour was to be partaker with him. Charity and Hospitality was thus pro­vided for: 'Twas not the Offering that God accepted alone, but the gratefull Mind and the thankfull Recognition of the Offerer: And He was to express that by his kindness to his Brother.

Hath God given you Wealth, and abun­dance? Make your Acknowledgments to Him who alone hath made the difference: Let it appear that you have a due Sense of his Bounty. How many ways may you ex­press the great Sense you have on your Mind of the peculiar Mercy of God to you? There are some that want bread and cloa­thing; some are diseased, others in prison; some hopefull Youths will want instruction, and a way of livelihood, without your cha­rity and care: You may, if you please, com­fort many a mournfull Widow, support many fatherless Children, help many discon­solate Strangers, keep many from Idleness and more from Starving: God hath done much for you, is it not fit you should cast about what to doe for Him? For Him who hath given you all things richly to en­joy; For Him who is your greatest Friend [Page 23]and Benefactor; For Him who hath the greatest right to you and yours: Shall we spend upon our Lusts, or in the Service of the Devil, what God hath so bountifully be­stowed upon us? This would be the greatest impiety and ingratitude at once.

I remember Cyprian upon this occasion brings in the Devil (accompanied with his numerous train) vaunting over our Saviour: De Opere & Eleemosyn. Ego pro istis quos mecum vides, nec alapas ac­cepi, nec flagella sustinui, nec crucem pertuli, &c. For these followers of mine (says he) I have re­ceived no blows, endured no stripes, nor born a Cross, nor shed my bloud, a price of their re­demption; I promise no heavenly Kingdom, no immortality in Paradise; And yet (says he) they present me with great, and precious, and cost­ly gifts, &c. Tuos tales munerarios, Christe, de­monstra, &c. Shew me, O Christ, such followers of thee among the rich and the wealthy, who are encouraged by the promise of Eternal life. We shall be without excuse, if we doe not that out of gratitude to God and our Saviour, which others doe in the service of the Devil, and prosecution of their lusts.

4. To doe good, &c. is the way to secure to our selves Eternal life; 'Tis at least a [Page 24]necessary condition on our part, and the way to it; without it we must never expect that Blessed state. And thus much is intimated to us in the words of my Text, which come next to be considered: Laying up in store for themselves a good foundation against the time to come, that they may lay hold on Eternal life. 'Tis considered as a foundation, which though it doe not raise, yet it must precede the fol­lowing superstructure; Our hope of Eternal life falls to the ground without this course: And if we would build to any height or pur­pose, we must lay a good foundation first: But the Greek word we render foundation, is thought to signifie somewhat else here, and that as agreeably to my present purpose: And this a writing that is obligatory, or a writing that gives the Creditor caution, and a right to recover his debt: And this 'tis supposed to signifie in correspondence to a certain He­brew word that answers to it. And thus this Greek word is supposed to signifie in the fol­lowing Epistle, The foundation standeth sure; 2 Tim. ij. 19. That is, God's Covenant or Promise: For it follows, Having this Seal, &c. A Seal be­longs properly enough to a writing or in­strument of Contract, but not to a founda­tion [Page 25]vvhich lies under-ground: And in this sense they that doe good may be said to have good security that they shall not lose their revvard; and 'tis the best and surest vvhat­soever: Quas dederas tantùm semper habebis opes; He that gives to the poor, lendeth to the Lord; Prov. xix. 17. and He hath engaged to re-pay him: The Revvard is due novv by Covenant and Promise: Henceforth (says St. Paul) there is laid up for me a Crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. 2 Tim. ij. 8. We disclaim the Merit, but must believe the Necessity of Good Works, in or­der to obtaining Eternal life: And this vve must doe if vve believe the Holy Scriptures; They put us upon them as the vvay to Glory and Immortality. Thus our Saviour, Sell that ye have, and give Alms: Provide your selves bags which Wax not old; a treasure in the Heavens that faileth not. Luke xij. 33. Again, Make to your selves friends of the Mammon of unrigh­teousness; that when ye fail, they may receive you ( i. e. ye may be received) into everla­sting habitations. xvj. 9. Give diligence (says St. Pe­ter) to make your calling and election sure. 2 Pet. i. 10,1 [...]. This is indeed according to our ordinary Copies; but 'tis othervvise in some other [Page 26]Copy of the Greek: [...], &c. i. e. Give diligence, that by Good Works ye make your Calling and Election sure. It follovvs, For so an entrance shall be ministred unto you abundantly into the everla­sting Kingdom of our Lord and Saviour Jesus Christ. All this agrees exactly vvith the vvords of my Text, Laying in store, &c. and affords a mighty Motive to doe good: He that does good, advances tovvard Heaven; does that vvhich tends to the lessening his account, and making sure his future Happi­ness: He that shevvs Mercy for God's sake, shall not fail to receive it vvhen he needs it most; and vve shall need it at that Great Day. These things vve firmly believe, or vve doe not: If vve doe not, vvhy doe vve profess the belief of them? If vve doe, vve need no other Motive to doe good: For vve take the vvisest course vvhen vve exchange Perishing for Eternal Riches; vvhen by Works of Mercy here vve store up a reversion of Mercy at that great and terrible Day, vvhen God shall treat every Man according to his Works. And vvhen all good Men vvill re­ceive a revvard incomparably beyond vvhat our Eye hath seen, our Ear hath heard, or [Page 27]hath entred into the Heart of Man to con­ceive.

IV.

(IV.) I proceed now to make some Use and Application of what hath been said.

1. We may learn from what hath been said, the great danger of a plentifull and pro­sperous Condition: St. Paul thought so, when he put Timothy upon the Charge here in my Text; Charge them that are rich in this world, that they be not high-minded, &c. I wish we were duly sensible of this truth: If we were, we should now and then tremble for fear we should receive all our good things in this life. Here's enough to humble the most prosperous, if it be duly laid to heart: Here's nothing in this World generally more un­happy than that Man is who meets with no Affliction, or with very little. We pity the poor and destitute, and we ought to doe it: But, alas! there are young persons to be seen in Coaches, and with Trains after them, that are acquainted with nothing but the glozing Side of the World, that spend their Time in Plays and Pleasures, that in the Judgment of a Wife man, are greater Objects of Pity and [Page 28]Compassion. 'Tis a peradventure but these young persons lose their hopes of a future happiness: They will be in great danger of forgetting God and themselves. We trea­sure up Wealth for our Children; we design to make them great Fortunes, as we call it: But, alas! vain Men that we are, we know not what we doe; We rake together what perhaps will be but the nourishment of their Pride, the fuel of their Lusts, and a snare to their immortal Souls. God give us a due sense of this danger of prosperity. This would mightily dispose us to doe good: And for that reason sure St. Paul makes it the first part of the Charge, That they who are rich in this World, should not be high-minded, &c.

2. We may also learn, from what hath been said, the true use of Riches. They are not things desirable upon their own account: So far from it, that the Wise man deprecates them as well as Poverty: And indeed Pover­ty seems the less Evil of the Two to him that considers things with due Application. But I will not enter into that Enquiry now. 'Tis certain that the Good of Riches lies in this, That they give us an opportunity of doing good in the World.

[Page 29]3. Give me leave then to press upon you the Duty that lies before you in the words of my Text; To doe good, to be rich in good works, ready to distribute, willing to communi­cate. If you would have it in other words, you may take it in our Saviour's, Be merci­full, as your Father which is in heaven is merci­full. Imitate God and your Blessed Saviour; shew whose Creatures, and whose Disciples you are: And if the Mercies of God, and the Example of Jesus be not powerfull e­nough; yet your own Interest, methinks, should not fail to move you. Be kind to your selves, and to your Posterity. Lessen your accounts, and lay up a store of Mercy against you need it. Do not leave an un­seasoned and unblessed Estate to your Chil­dren. Correct it, and make it wholsome, that it prove not their Bane. Let it have none of the Cries of the Poor mingled with it. Adorn your Holy Religion, and let all Men see the mighty Sense you have of the Mercies of God, and of the Love of Jesus. Doe good while you can. Your opportuni­ties will not always remain. The time may come that you may not be able to doe it. Serve your Generation with your Power and [Page 30]Wealth; encourage Piety and Diligence; promote with all your Might the good of Souls, and the benefit of the Publick: This will gain you a Name better than that of Sons and Daughters; 'Twill bring you Peace upon your dying Beds, and (if you conti­nue and abound) you will at last enter into Joy unspeakable, and full of Glory. Which that we may all doe, God of his infinite Mer­cy grant, for Jesus Christ's sake.