THe Wiseman telleth us, that a word fitly spoken, is like Apples of Gold in Pictures of Silver, Prov. 25. 11. And our Lord in the Prophet telleth us, that he had the Tongue of the Learned, to speak a word in season, Isai. 50. 4. Paul at Athens disproved the superstition of that Learned City, out of the in­scription [Page 2] of their own Altar, and the testimony of their own Poet, Acts 17. 23, 28. And before Cuncta male­facta sibi im­punè ratus, Ta­cit. Annal. 1. 12. Per omnem sae­vitiam & libi­dinem jus Re­gium servili ingenio exer­cuit. Hist. lib. 5. Sueton in Claudio, cap. 28. Felix, a corrupt and intemperate Judge, he Preached of Righteousness and Temperance, Acts 24. 25. In solemn and publick meetings, the most needful Doctrines to be pressed, are those which are most suitable to the Auditory. When Timothy is to Preach before rich men, the Apostle here furnisheth him with the materials of his Sermon, to warn them against the sins incident to that condition, and of the duties incumbent upon it; and because hard duties are both to be urged with cogent Arguments, and sweetned with special Comforts, here are Motives of both kindes used, that by the necessity and the utility, they may be perswaded unto the duty; so that my Text is a very fit present for an Assembly of Rich Citizens, a present of Gold and Silver, Apples of Gold in Tables of Silver, a present of Treasures, Stable and abiding Treasures, a good foundation, an eternal life, and all to be had not [...], in this pre­sent now, but [...], in that living God, who is yesterday and to day the same, and for ever, and who never faileth or forsaketh those that trust in him.

The Apostle having before shewed the great mischeif of covetousness, that godly contentment is true gain; that resolutions to be rich, do cast men upon desperate and frequent temptations; that worldly love is a seminary of unbelief, apo­stacy, and all mischeif; and having warned. Ti­mothy in his own conversation, to avoid such [Page 3] dangerous Lusts, doth further direct him in his Ministerial Function, to lay the same charge upon worldly Rich men, in the words which I have read unto you.

Wherein we have, First, Timothies Duty, [...], To charge. Secondly, The sub­ject of that charge, Rich Men. Thirdly, The limitation of that subject, [...], Rich men in this World. Fourthly, The particulars and materials of the charge, set down Negatively and Affirmatively, and both twofold.

The Negative, Not to be High-minded, not to Trust or Hope in Riches; with a Reason which reacheth unto both, because of the uncertainty of them.

The Affirmative, 1. To trust in God, with a double Reason of that; His life, he is the living God: His bounty, he gives, gives richly, gives all things, and with the things gives an heart to enjoy them.

2. To imitate God in this Divine Work of Bounty and Liberality, expressed

First, By the matter of it [...], To do good.

Secondly, By the manner of doing it, viz. 1. To do it copiously, to be rich in good works, [...]. 2. To do it chearfully, readily, easily, with an aptitude and propension thereunto, [...]. 3. To do it dif­fusively, extensively unto Community, or to do it modestly, humanely, lovingly, gently, without morosity or exprobration; to be [...] [Page 4] as Lucians expression is, That others may be par­takers of our good things with us.

And this Duty is pressed by a very elegant rea­son, in a way of [...], and as a prolepsis or pre­vention of what might be objected. If I be so diffusive and communicative to others, I shall leave nothing for my self, or those of mine own houshold; this the Apostle preventeth, telling us,

First, That thus to lay out, is to lay up, and that as in a treasure, [...]. It is like scat­tering of Seed, in order to an increase and harvest. Prov. 11. 24.

Secondly, That thus to lay out upon others, is to lay up for themselves, [...].

Thirdly, That hereby the uncertainty and in­stability of Riches, is corrected and fixed, [...] turned into [...].

Fourthly, Whereas worldly riches are onely [...], for the present time, they will not de­scend after a man when he dies; being put into Psal. 49. 17. good works, they are [...] re­turnable into another Country, a Mans works Revel. 14. 13. Eccles. 11. 1. will follow him, he shall finde them again after many days. And whereas they being of a muddy and. slimy original, are slippery and cannot be held; either we shall go from them, or they from us, they have Wings, and will flie away; that which Prov. 23. 5. is thus laid up, by them may be held, [...] that they may lay hold.

Fifthly, Whereas a Mans riches cannot lengthen his life one night beyond the period Luke 12. 20. which God hath fixed. Being thus laid out, and [Page 5] laid up, to comfort the lives of others, they are graciously by God rewarded with eternal life. An house thus founded, shall continue for ever.

1. Timothies duty, Charge those that are rich. He doth not say, flatter them, nor please them, nor humor them, nor fawn upon them, or crouch to them; nay, he doth not say what sometimes he useth to do himself, Beseech them, intreat them, perswade them; but he giveth Timothy the same power to­wards them, as he used towards him. Vers. 13. [...]. As 1 Tim. 4. 11. [...], These things command and teach. It is true, The Mini­sters of Christ, are the servants of his Church. The Levites and Priests were so, They served the Lord, and his people Israel, 2 Chron. 35. 3. The Apostles themselves were so, Our selves your ser­vants for Jesus sake, 2 Cor. 4. 5. Yea, the Lord of all, whom the Angels worship, took upon him the form of a servant, Phil. 2. 7. Came not to be mini­stred Servili pretio venditus, Matth. 26 15. Exod 21. 32. Zach. 11. 12, 13. Cod. lib. 7. Tit. 7. Vide Ca­saub. exercit. in Baron. Anno. 34. numb. 15. Servili suppli­cio affectus, Lips. de Cruce, lib. 1. c. 12. unto, but to minister, Matth. 20. 28. And he who was the Apostle, the High Priest, [...], the great, the cheif Shepherd, is pleased to be called by one of the lowest appellations [...], a Deacon, a Minister of the Circumcision, Rom. 13. 8.

Servants then we are, and accordingly must in humility, in meekness, in condescension, stoop to men of the lowest degree; the very Angels of Heaven do so, they are [...], Mini­string spirits, Heb. 1. 14.

But you must consider we are Servants to your [Page 6] Sculs, not to your Wills, much less to your Lusts: So Servants to you, as that we must give accompt of our service to a greater Lord, who gives us Authority and Power, as well as Ministery and Ser­vice, Tit. 2. 15. And therefore in the delivery of his Message, we may not so be the Servants of Men, as to captivate the truth of God, and make his Spirit bend and comply with their Lusts, I Cor. 7. 23. Gal. 1. 10.

There is a Majesty and Power in the Word of Christ, when set on with his Spirit, who spake [...], as one having Authority, Matth. 7. 29. and regarded not the persons of men; which no power, wealth, or greatness, can be a fortification against. It is as a Two-edged sword, Heb. 4. 12. Psal. 45. 5. Isai 49. 2. Psal. 29. 4, 5. 2 Cor. 10. 4, 5. 1 King. 21. 27. Acts 24. 25. Mark 6. 20. Isai. 53. 1. sharp in the hearts of Christs enemies, able to break Rocks, to tear Cedars, to pull down strong holds, to smite the heart, to stop the mouth, to humble an Ahab, to shake a Felix, to aw an Herod: It is the arm of the Lord, which can sling a stone into the Conscience of the stoutest sinner, and make it sink like Goliah to the ground: It can so shake a man with conviction of guilt and prepossession of wrath, that he shall go in Sackcloth and Ashes, weeping and mourning, roaring and rending of himself, till his Soul draw nigh to the grave, and his life to the destroyers.

And there is an Authority in the Office, which 2. Cor. 5. 20. Acts 2. 29. & 4. 13. Eph. 6. 19. Tit. 2. 15. dispenceth this power of God; being the Ambassa­dors of Christ, there is a [...], a liberty and bold­ness belonging to our charge; so that albeit we must manage the same decently and prudently [Page 7] with due respect to mens stations and degrees, shewing all meekness to all men; yet we must do it, first, Impartially without respect of persons; se­condly, Zealously against the daring presumptions of the greatest sinners. Say to the King and to the Queen, Humble your selves, Jere. 13. 18. I have made thee a defenced City, and an Iron Pillar, and Brazen Walls against the whole Land, against the Kings of Judah, against the Princes thereof, against the Priests thereof, and against the people of the Land, Jere. 1. 18. A Minister of Christ, though Vide Aug. epist, 54. he must be meek and lowly, gentle, and patient, of a Dovelike Innocency, and of a winning compli­ance; yet he must not be a low-spirited man, to fear the faces or the frowns of men; he must magnifie his Office, as Paul did, and dare to be as Rom. 11. 13. bold for Christ, as the proudest sinners can be against him. The File is as impartial to Silver and Gold, as it is to Brass and Iron: The Honey though it be sweet, yet it cleanseth; Oyl though soft and smooth, yet fetcheth out the poyson which lies in the stomach. Ministers must be bold to speak the Gospel [...] with much con­tention, 1 Thes. 2. 2. To cause the truth of Christ to enter into a combate with the lusts of men, to deliver it in the Spirit and Power of Elias, to sever the pretious from the vile: Not to please men, ex­cept Luke 1. 17. Jere. 15. 19. in case when they may be edified and profit­ed (then we may please them, 1 Cor. 10. ult.) not to please them by strengthning their hands in wickedness, but to please God that trieth the heart. They must speak nothing but as the Word 1 Thes. 2. 4. [Page 8] and Oracles of God, 1 Pet. 4. 11. And when they do so, the richest and greatest amongst men ow as much reverence, fear, trembling, and obedi­ence to the Word, as the meanest: Nay, many times as a Canon Bullet makes more battery upon a stately Pile of Building, then upon a Wall of Mud, and a Tempest doth more easily break an Oak or Cedar, then a low Shrub; so the Majesty of the Word delighteth to shew it self more in taming the pride of an Ahab, or a Pharaoh, or a Doeg, then of other mean and inferior per­sons.

Besides, great men stand so much the more in need of plain-dealing from Ministers, by how much the less they meet with it from other men. Some flatter them, others fear them, some are be­witched with their favors, and others are affright­ed by their frowns; but the Word of the Lord is not bound, the Spirit of the Lord is not straitned; his 2 Tim. 2. 9. Mic. 2. 7. Ministers are or should be full of judgment, power and might, to declare their transgressions to the heads of the house of Jacob, and to the Princes of the house of Israel, Mic. 3. 8, 9.

Besides, they are in more danger; the richest Land is more subject to be overgrown with Weeds and Thistles; great men are apt to be hardned, ensnared, tempted unto more pride and stubbornness. And as they are under greater dan­ger, so they are under a greater trust, and are re­sponsible to their Lord for more Talents; their conversion is of a more general influence and con­cernment, then that of mean and private persons; [Page 9] their meekness and professed subjection to the Gospel of Christ, doth give much glory and abundant thanksgivings unto God; and therefore no where is the charge more seasonable, Charge those that are rich in this World. They say the crowing of a Cock will cause the trembling of a Lion: What is a Bee to a Bear, or a Mouse to an Elephant? Yet if a Bee get his sting into the Nose of a Bear, or a Mouse creep into the Trunk of an Elephant; how do so little Creatures upon that advantage, torment the greatest? Now the richest men have a tender part, into which a sting will enter. The Conscience is as sensible in a Prince, as in a Beg­gar; and therefore the one as well as the other equally exposed to the charge of God. And there­fore the Apostle as he doth in humility beseech and exhort, so he doth in authority give command­ments by the Lord Jesus unto the Church, 1 Thes. 4. 1, 2, 11. And four times in one Chapter, speak­eth in that language of Authority, 2 Thes. 3. 4, 6, 10, 12. A Physician sometimes gives a Cordial to a poor man, and a Vomit to a Prince; tempers his Physick not to the dignity of the person, but to the quality of the disease: And so must the Ministers of the Gospel. Eadem omnibus debetur charitas, non eadem omnibus adhibenda medicina; August. de Catechisandis Rudibus. cap. 15. aliis blanda est, aliis severa, nulli inimica.

Let us now consider the subject of this charge, Charge those that are rich in this World. He doth Vossii Hist. Pelag. lib. 5. Thes. 2. not forbid men to be rich, as if Christian per­fection consisted in voluntary poverty, as some would perswade us. When Christ pronounceth a [Page 10] wo unto those that are rich, he shews us whom he means, Even such as receive all their consolation in this World, and are wholly forgetful of another, Luke 6. 24. When he said to the yong man, If thou wilt be perfect, sell that thou hast and give to the poor, Matth. 19. 21. he speaks not of Evange­lical Counsels, or a State of Perfection and Supere­rogation beyond the fulfilling of the Law; but he speaketh [...] by way of trial, and to con­vince him of that worldly love which obstructed his salvation; of his self-deceit in conceiving he had done all that the Law required; of his un­soundness and insincerity of heart, which could not forgo all when Christ required it, to be his Disciple, Luke 14. 26. which could not suffer the loss of all things, and count all dung for the ex­cellency of the knowledge of Christ, Phil. 3. 8. which could not with Abraham, Leave his Country, and Kinred, and Fathers house, to follow the command of God, Gen. 12. 1, 4. and with Peter and the other Disciples, Leave Nets and Boats, and Fa­thers, and all to follow Christ, Matth. 19. 27. And with Barnabas, Sell all, and lay down all at his feet, Acts 4. 36, 37. [...], &c. Clem. Alex. Strom. 1. 3. p. 327. E. 328 A. Edit. Heinsia­nae. —Volens argu­ere Divitem illum Dominus noster quasi non vera dicentem—Dixit ad eum, Si vis per­fectus esse, va­de, vende omnia quae possides, & da pauperibus. Sic enim apparebis dicere verum, si dilexsti aut diligis proximum tuum sicut teipsum. Orig. Tract. 8. in Matth. [...]. Theoph. Hunc ex lege insolentem, solicitum de salute remittit ad legem, ut inea ipsa in qua glo­riaretur intelligeret, nihil exinde recti operis fecisse, &c. Hilar. in Matth. Can. 19. Vide Otat. Basilii in ditescentes, Tom. 1. p. 403, 407. Puto quod arrogantius quàm verius servasse se mandata responderat, Aug. Ep. 89. Adolescens dives & superbus—mentitur dicendo Omina haec servavi. Hieron. Vide Mede Diatrib. 4. pag. 142, 143. Davenant, de Justit. Actuali, cap. 44. And so Clem. Alexandrinus, Origen, Hilary, Austin, and others, understand that answer of Christ.

[Page 11] He doth not then forbid to be rich: Riches are the good gifts of God, Prov. 10. 22. The Lord had in his Church, as well a rich Abraham, Job, David, Solomon, as a poor Lazarus. Yea, in those times of danger and persecution, the Spirit of the Lord which blowcth where it listeth, did finde out a Joseph of Arimathea, a Sergius Paulus, a Pudens, (who was a man of a Senatorian order, as Baro­nius telleth us, married unto Claudia, a Lady of this Island, of which marriage we read in Mar­tials Epigrams.) Yea, we read of Saints in the Martial. lib. 4. ep. 13. Family of Narcissus, who was that vast rich man, worth Ten Millions of pounds in the days of Claudius the Emperor; for of him do Calvin, P. Martyr, Paraeus, Grotius, and other Learned men understand that place, Rom. 16. 11. though Baron. An. 58. Sect. 56. Baronius think that he was dead when that Epistle was written. We finde mention likewise of Saints that were of Caesars Houshold, Phil. 4. 22. If any place in the World were like Hell, certainly Ne­ro's Court was the place, yet even there we meet with some that belonged unto Heaven. Rich then he forbids them not to be.

Neither doth he forbid the use of such lawful means, by which, through Gods blessing there­upon they may be rich. We must maintain honest trades for necessary uses, Tit. 3. 14. We must be in­dustrious in them, that we have lack of nothing, 1 Thes. 4. 11, 12. It is true, in every estate, as well of want as plenty, we must be content, Phil. 4. 11. (for there is a rich discontent as well as a poor) We may not will, resolve, conclude upon it, that [Page 12] whatever come of it, by any means by which it may be effected, we will be rich, 1 Tim. 6. 9. We may say so of grace and glory, whatever pains or danger it cost me, I will venture all for grace; but not so for riches; they are not absolutely and per se good; and therefore not simply to be de­sired. We may not seek great things to our selves; they who have most need of them, may not great­ly multiply them to themselves, Deut. 17. 17. Cyrus Xenophon. Cyropaed. 1. 8. Vide Greg. Tholof. de Rep. 1. 3. c. 9. esteemed himself more rich in the hearts and love of his people, then in his Exchequer, as he told Croesus. We may be more rich in a narrow estate, with Gods Blessing, then many wicked men are in the midst of their abundance, Psa. 37. 16. As a man may be rich in bonds, who hath but little money in hand; so may a good man be rich in promises, who is but narrow in possessions. He forbids Trea­sures of unrighteousness, Micah 6. 10. Hab. 2. 6, 9. Jere. 22. 13. He forbids misplacing of Treasures, making our hearts the repositories of them, Psal. 62. 12. But when God is pleased without the con­currence of our sinful actions and affections to give in abundance, we may with a good Conscience en­joy it, so long as it doth not draw away our delight from God, but enlarge our hearts to honor him therewith, and humble them the more to listen to his charge, and to be inquisi [...]ive after his counsel.

I shall not stand to inquire what measure of wealth it is which makes a man a rich man: We read of the vast riches of Croesus, Pallas, Nar­cissus, Lentulus, Seneca, Vide Budae­um de Asse. 1. 2. fol. 50. lib. 3. fol. 83. 1. 4. fol. 98, 99, 100. Lipsi. de Mag­nitud. Rom. 1. 2. c. 15. Brierwood de Nummis, cap. 19. Athenaeus, l. 12. and others, and of the [Page 13] monstrous and portentous expences almost be­yond Arithmetical computation in the Luxury of Games, Feasts, Apparel and Buildings amongst the Romans, and others. Cleopatra dissolved and drank in one draught of Wine, a Pearl of above Seventy eight thousand pounds in value. The Ornaments of Lollia Pautina amounted to above Three hundred thousand pounds; and P. Clodi­us dwelt in an house which cost him above One hundred and fourteen thousand pounds. There is no standing quantity which makes the deno­mination of a rich man. In the Apostles accompt, he certainly is a rich man who hath plenty suffi­cient for his calling, his occasions, his train, fami­ly, posterity, for necessary, decent, and liberal ex­pences: In one word, Whose estate is amply pro­portionable both to his condition and to his minde; for copiosum viaticum [...], and penury doth not consist [...], but [...], not in narrowness of wealth, but in vastness of desire. So that which is sutable to a mans minde, and to his train or estate, makes him a rich man.

But yet still all this wealth is but [...], it inricheth a man but between this and his grave. His glory will not descend after him; in all points Psal. 49. 17. Eccles. 5. 16. Job 1. 21. 1 Tim. 6. 7. Eccles. 1. 4. Job 7. 10. [...]. Ninus apud Athenaeum, lib. 12. cap. 7. as he came into the World, so he must go out, naked in and naked out; he brought nothing in, he can carry nothing out; he passeth, but the Earth abides, and his house will know him no more. And this [Page 14] shews the baseness of worldly wealth, First, That it is communicable to the men of this World, who have their portion onely here; their Bellies may Psal. 17. 14. & 73. 7. Job 21. 13. Isai 5. 8. Hab. 2. 5, 6. Eccles. 9. 1. be filled with these Treasures; they may have more then heart could wish, they may be mighty in power, and spend their days in wealth, they may joyn house to house, and lay field to field: No man can know love or hatred by these things; a Na­bal, and a Doeg may have them as well as an Abra­ham, or a David. Jacobs Ladder which convey­eth to Heaven, may have its foot in a smoaking Cottage, and there may be a Trap-door in a stately Palace which may let down to Hell. Se­condly, That it is of but a very narrow use, like a Candle, needful in the night, but absurd in the day; like Brass Tokens, fit to buy some small trifles with, but not to purchase an Inheritance. All the difference which riches make amongst men, are but [...], in this little isthmus of Mortality. As in casting accompts, one Counter stands for a thousand pounds, another for a penny; as in setting Letters, the same Letter may one while be put into the name of a Prince, and the next time into the name of a Beggar; but when the Counters are put into the Bag, and the Let­ters into their Boxes, they are there all alike; no difference between the dust of Dives and Laza­rus. Come to Ahab and Jezabel when the Dogs have done with them, and their Vineyard and their Paint is vanished unto all eternity. A living Dog is better then a dead Lion, a dead Lion no Eccles. 9. 4. better then a dead Dog.

[Page 15] Our wisdom therefore it is to labor for that which Solomon calleth Durable Riches; which is current in another World, which will follow a man when he dies; his wealth will not, his works will, Revel. 14. 13. To make the fear of the Lord our Treasure, Isai. 33. 6. To be rich towards God, Luke 12. 21. To lay up treasure in Heaven, Luke 18. 22. To buy of Christ Gold tried in the fire, that we may be rich, Revel. 3. 18. As Abraham sent Jewels of Silver and Gold and Rayments unto Re­becca, the Wife of Isaac, the Son of Promise, Gen. 24. 53. So doth the Lord give rich and preti­ous Ornaments unto the Church his Spouse, Ezek. 16. 10, 13. The graces of the Spirit are compared unto Chains and Borders of Gold, and Studs of Sil­ver, Cant. 1. 10, 11. These riches are returnable into Heaven; to be rich in faith, in knowledge, in wisdom, will stand us in stead, when the World hath left us. Things which come from Heaven to us, while we are on the Earth, will go to Hea­ven with us, when we leave the Earth. Graces are like the Waggons which Joseph sent to carry Jacob his Father, Gen. 45. 21. They are the Vehi­cula, like Eliah's Chariot of Fire, to transport the Souls of Believers unto Christ. Men natu­rally desire durable things, strong Houses, clear Titles, lasting Garments, Jewels, and pretious Stones that will go every where. No riches are indeed durable, but those that are heavenly; no Rust, no Moth, no Theif can reach them: What the Philosopher affirmeth of Heavenly Bodies, is certainly true of Heavenly Graces, they are Incor­ruptible.

[Page 16] There is a strange contradiction between mens Professions and their Practice. Ask a man which in his conscience he thinks the best, Riches or Grace, and he will answer very truly, There is no comparison, no more then berween God and Mam­mon: Riches not to be named the same day with Grace. But observe it, and you will finde no man sit still, and drowsily look when riches will drop into his mouth; but he riseth early, and goeth late to bed, his worldly heart shakes and awakeneth him, Surge, inquit Avaritia, ejah surge, negas? Instat, surge inquit, non queo, surge. He sweats, he toils, he spends his time, his studies, he ventures far and near, ‘Per mare pauperiem fugiens, per saxa, per ignes.’

But for durable riches of Grace and Glory, which our Saviour says, Must be labored for; which Solo­mon John 6. 27. tells us, Must be searched and digged for as for hidden treasures, Prov. 2. 4. How few are there who evidence the truth of their profession by the measure of their diligence? who are not far more supine in their pursuance of holiness then of wealth? Surely even in this sense is that of Saint James true, Your Silver and your Gold shall rise up in judg­ment Jam. 5. 3. against you, and plead as Cyprian tells us, Satan will plead against wicked men by way of exprobation, I never died for them, I never made promises of eternal life unto them: So will your money say, I was never able to cleanse their Consciences, to remove their guilt or fears, to [Page 17] pacifie their hearts, to secure their salvations, to present them without spot or wrinkle to God; yet me they woed, and worshipped, and hunted after, and left Grace and Mercy, Righteousness and Peace, Christ and Salvation, unsaluted, undesired. O learn we to build our House upon a Rock, to get a Kingdom that cannot be shaken, to have a City which hath Foundations; Crowns may fall, Thrones Jere. 13. 18. Dan. 2. 21. & 7. 9. Isai 2. 13, 16. Zech. 11. 2. Isai. 45. 3. Obad v. 6. Psal. 112. 6, 7. Prov. 18. 10. may miscarry: Such may the storms be, as may subvert the Cedars of Lebanon, and the Okes of Bashan, as may overturn Towers and Palaces. Treasures of darkness, hidden riches of secret places may be searched out and taken away; but the righteous shall not be moved, he shall not be afraid of evil tidings. The name of the Lord is a strong Tower, in the which he shall be kept in per­fect peace, because in the Lord Jehovah is Everlast­ing Isai. 26. 3, 4. strength.

Let us now proceed to the matter of the Charge, which is first Negative, and that double. First, That they be not high minded. This notes that there is a secret malignity which riches meet­ing with corruption, have in them, to lift up mens mindes above their due Region. Tyrus deified her self, because of her wealth. Thine heart is lifted up, because of thy riches; and thou hast set thine heart as the heart of God, Ezek. 28. 5, 6. According to their pastures so were they filled, they were filled and their heart was exalted; therefore have they forgotten me, Hos. 13. 5, 6. Whence that Caution which Moses gives unto Israel, Beware, least when thou hast eaten and art full, and hast built goodly [Page 18] houses, and dwelt therein: And when thine Herds and thy Flocks multiply, and thy Silver and thy Gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God, &c. Deut. 8. 12, 13, 14. Men are like Larks, very silent and modest when they are low and on the ground; but in a warm and glorious Sunshine they soar up, and are very clamorous. And though they be never a dram the holier, the nearer to Heaven, the safer from Hell by all their wealth; yet they think highly of themselves, walk with more state, look with more disdain, breathe more skorn, keep more distance, that you would not think such an one a richer onely, but another man. Put mony into a Bag, and the Bag remains Leather or Canvas still; but if it once get into the heart of a man, he is presently changed, his thoughts of himself greater, and of others meaner then they were before.

This the Apostle saith should not be so, for after all this, It is but man still, Eccles. 6. 10. and the Word is as much above him, as before. A Hill is proud and overtops the Valley; but in comparison of the Sun, they are equally distant, and that haply scorcheth the one when it re­viveth the other; as the same Word it may be, comforteth a poor Believer, and scourgeth a rich Sinner. A rich man then should not be high­minded: For

1. Riches are not noble enough to raise the Minde, or to put any solid value upon a man more then he had before. Righteousness indeed, Prov. 14. 34. [Page 19] because it comes from Heaven, can exalt and lift up thitherward: But things of a meer Earthly extraction, do rather depress then heighten the Soul, they bear no proportion unto it. The Heart is as improper a place for riches, as a mans Purse or Barn is for Grace. The Minde is the seat of wisdom, of knowledge, of divine impressions; where­as Earthly things can per se, and in their own na­ture operate onely unto earthly effects. They may indeed be used by sensual lusts, as the Foams and Instruments of Pride and Luxury, and by special wisdom, as the vehicula of Charity and Mercy; but of themselves they adde nothing of real value to a man. A poor man may be richer by one promise of the Gospel, by laying up but one line of the Scripture in his heart, then a Doeg or a Nabal, by the Cattel on a thousand Mountains.

2. Rich men are at best but Stewards; For the Earth is the Lords, we are but Tenants, Deposi­taries, Treasurers unto him. Now a Steward or Princes Treasurer is the self same man, no change of State, no ebb or flux of greatness, when he hath the custody of Thousands or of Tens: And surely God gives us our riches to honor him, and not our selves withal.

3. Rich men walk amongst more snares and temptations; for riches are the materials which provoke, excite, foment lust, call forth sinful pleasures, worldly love, self-confidence, con­tempt of the Word, endanger our Apostacy in times of persecution, and our security in times of peace. And this is certain, That a full Estate, is [Page 20] like a full Diet; as this requires more strength of nature, so that more wisdom and grace to order and to digest it. Therefore a rich man ought to look downward the oftner, to take care of his feet, and the higher the winde is to hoise up the fewer Sails, because there are Rocks and Shelves round about him.

4. In making men rich, and setting them in great places, God hath exalted them enough al­ready, and they ought the rather to be more low in their own eyes. The highest boughs in a Tree are the slenderest, the more nature hath raised them, the smaller they are in themselves, and by that means the less endangered by the tempests which they so easily yeild unto. And so it should be with us, the more we are exalted by God, the less we should be in our own esteem; and the less we are in our own esteem, the safer we shall be against any temptations. Humility is not onely an ornament, but a protection. We see the fruit grows upon the twigs and smaller branches of a Tree, not upon a Stock: Humility makes way to fruit­fulness, and fruitfulness back again to humility. The more weighty the Ears of Corn, the more they hang downward towards the ground. The richer things are, the more humble they are. Ambition was the sin of the Bramble; the Vine, Olive, Fig-tree, were contented with their former dignity. Clouds, the fuller they are, are the more heavy; the Earth is the richest, and yet the low­est Element. Christ had in him the Treasures of Wisdom and Grace, and yet in nothing more pro­posed [Page 21] himself unto us as an example, then in meekness and humility, Matth. 11. 29. John 13. 13, 14. Phil. 2. 5, 6, 7. And what comparison is there between Christ the Heir of all things, and the richest man on Earth. When the Lord of glo­ry, who thought it no robbery to be equal with God, humbled and emptied himself, and made himself of no reputation; What is there in sinful dust and ashes, that he should be proud? We see in the Body one member hath more magnitude, nutri­ment, dignity, imployment then another; but none hath more humility then another. The Head will be as ready to study for the Hand, as the Hand to work for the Head; the Tongue as forward to speak for the Foot, as the Foot to move for the Tongue. And all Christians pro­fess to be Members of the same Body, and there­fore none should be proud or disdainful towards another.

5. Why should a mans work and service make him proud? Commonly pride and idleness go to­ther, Ezek. 16. 49. Now the more riches God gives a man, the more work he sets him about. If we see a mans shop full of Wares, of Instruments, of Servants, Commodities continually imported, we conclude such a man is full of business: When the Lord doth multiply mens estates, he doth mul­tiply their employments. And we see Tradesmen, though upon Festival times they will put on rich Apparel; yet upon working days they go in a more plain and careless fashion. Now of all other work, a Christians work will not let him be proud.

[Page 22] Lastly, Why should I for a little difference in this one particular of worldly wealth, despise or disdainfully over look my poor Brother? Doth a Lawyer despise a Physician, because he hath not read the Code or the Pan [...]ect? Doth a Physician despise a Lawyer, because he hath not read Ga­len or Hippocrates? Doth the Eye despise the Ear, because it cannot see; or the Tongue the Hand, because it cannot speak? Have we not all one Lord, one Faith, one Hope, one Spirit, one Gospel, one Common Salvation? When so many and great things unite us, shall our wealth onely disunite us? One Sun shines on both, one Air refresheth both; one Blood bought both, one Heaven shall receive both: Onely he hath not so much of the Earth as I, and possibly much more of Christ. And why should I disdain him on Earth, whom haply the Lord will advance above me in Heaven? Why should I brow-beat, and proudly overlook him, whom Christ hath adorned with his grace, and honored with his presence?

We see a rich man hath no reason to be high­minded; but he that is so, will not stop there. He that makes an idol of his riches, will worship and trust in it, when he hath done; and therefore Timothy must give rich men a second charge.

That they trust not in uncertain Riches] By which, first, he giveth us a plain intimation, That rich men are naturally apt and prone to trust in their riches; as it is said of Doeg, that he did not make God his strength, but trusted in the multitude of his riches, Psal. 52. 7. And Solomon telleth us, [Page 23] That the rich mans wealth is his strong Tower, and an high Wall in his own conceit, Prov. 18. 11. As Thrasylaus by a melancholly fancy judged all the Athenaens, l. 12. c. ult. ships in the Harbor at Athens to be his; so a rich man judgeth all the safety and security, that the World can afford to be his own, because he hath that unum magnum which will help in the sorest extremities. Every man is conscious to himself, both of his wants and of his dangers; what good he is defective in, what evil he is exposed to: And therefore doth what he can for assistance to pro­cure the good he wants, and to repell the evil he fears; and of all assistances, he looketh upon this as the surest, because money answers unto all. The Fool in the Gospel promised himself, Ease, long life, many years, to eat, to drink, to be merry, and all in the confidence of his riches, Luke 12. 19. How many men trust their wealth to uphold their wickedness, and lean upon them while they fall from God? How many take a liberty of violence, rapine, cruelty, oppression, luxury, prophaneness, be­cause they think their wealth will be an advocate and a varnish unto all? How many, if Christ and Mammon should come into competition, would say as Amaziah did, What shall I do for the hundred Talents? Arduares haec est opibus non tradere mores. So hard a thing is it not to give up our souls into captivity to our wealth. But

Secondly, This ought not to be neither. For first, The object must be commensurate and sute­able to the affection, or else it is altogether un­natural and improper: But there is no suteableness [Page 24] between hope and riches: For hope and trust is ever de futuro possibili, whereas riches are onely pre­sent, Aquin 1a. 2ae. qu. 40. art. 1. [...]. No man can know the vicissi­tudes of worldly things, What a day may bring forth: Bellisarius a great Commander one day, and a poor Beggar another. There must be per­manency, stability and fixedness in that which a man casts his Anchor upon, but riches take to them wings and flie away.

Secondly, The true Object of hope and trust, is Bonum arduum. I trust in that which can help me in such arduous and grand matters, wherein I cannot help my self, in that which is adequate to all mine extremities; which hath more good in it, then any of mine evils can embitter, and more strength in it then the weight of any of my extremities can over-bear. But now riches are not at all suteable to a mans greatest extremities: When my Lungs are wasted, my Liver dried up, Stones in my Kidneys too big for the passages: If all the Stones in mine house were Diamonds, and I would give them all for the removal of these distempers, it could not be done. When Death comes, what Crowns or Empires can ransome out of the hands of the King of Terror? When my Conscience stings me, and the Arrows of God stick fast in me, and I am summoned to his Tri­bunal Vide Gatak. Cinnum. lib. 1. c. 8. to be there doomed: In such cases, Neither treasures, nor multitude of riches can deliver in the day of wrath, Prov. 10. 2. 11. 4. Riches are but like the leaves of a Tree, beautiful for a season; but when Winter and storms arise, they fall off and are blown away.

[Page 25] 3. The Apostles reason in the Text, They are [...]. Eurip. Electra. uncertain riches.

Uncertain, 1. In their abode, subject to a Moth, a Rust, a Theif. Some things precious, but so thin, that a Moth can eat them up. If more massie and solid, as Gold and Silver, Rust and Canker, some slow and lingring lust, can insensibly eat them out; but both the one and the other subject to a Theif, to some outward accident and miscar­riage, which may spoil us of them.

2. In their Promises and Pretences; the fool promised himself long life, but was answered with an hac nocte. Many mens riches are like Israels Quails, promise meat, but bring a curse; like Eze­kiels Book, Chap. 2. 10. 3. 3. Tastes like Honey, but is written with woes. Like Johns Role, Sweet Josh. 7. 21. 2 Kings 5. 23. 1 King 21. 15. Jere. 22. 14. in the Mouth, but bitter in the Belly; like Belshaz­zers Feast, Wine on the Table, and an Hand­writing on the Wall. Achans Wedg of Gold, Gehazies Talents, Ahabs Vineyard, Jehoiakims wide House, and large Chambers, were all but like the Queens Feast unto Haman, as poysoned dainties, sweet to the taste, but attended with Death. Beds of Ivory, Lambs of the Flock, Calves of the Stall, Instruments of Musick, Wine in Bowls, Precious Oyntments, all Comical Harbingers of a Tragical Catastrophe, They shall go captive with the first that go captive, Amos 6. 4, 7. Little reason to put trust in such false and un­certain things, which do not onely lye and dis­appoint, but like a broken reed run into the arm of those that lean upon them, Kept to the hurt of [Page 26] the owners of them, as the Wise man speaks, Eccles. 5. 13.

But great reason for rich and poor to trust in God, who is a Good able to replenish the Soul, to help it in greatest extremities, true and faithful in all his promises; and truth is the ground of trust. No attribute of God, which the Soul may not rest upon. His eternity, he will never fail me, in him there is everlasting strength: His immensity, I have him ever with me: His omniscience, I want nothing but he knows it: His omnipotence, I suffer nothing but he can rebuke it: His wisdom, he can order every condition to my Good. If I do my duty in the use of means, I may comfortably ven­ture on his blessing for an happy issue. He is a living God, he ever abides; is a Fountain of Life Psal. 35. 9. to his poor servants; all that is desireable is com­prised in this one word Life: What ever we de­light in as good, is in order to the support, or to the comfort of life. Now riches can neither give life, nor preserve it, nor restore it: A mans life stands not in his abundance, then there would be no poor man alive. It is not our Bread, but Gods Word of Blessing which feeds us, and that Blessing Luke 12. 15. Match. 4. 4. Dan. 1. 15. Psal. 78. 27, 31. he can give to Pulse, and withdraw from Quails. Riches perish, but God lives; Riches sometimes make us to perish, but God makes us live. A theif can take away my Gold, but who can take away my God? what hath a rich man if he have not God? and what wants a poor man, if he have God? An Acre of Land, and a Shepherds Cottage in the South, with the warmth and benignity of the [Page 27] Sun, is better then Twenty thousand Acres, and a stately Palace under the North Pole. Better be in a Wilderness with God, then in a Canaan without him. If thy presence go not with us said Moses, carry us not up hence, Exod. 33. 15.

He is a Bountiful God; he is Good, and he doth good; he is Life, and he gives life, to him alone it belongeth to supply all necessaries, all com­forts of life unto us; we place riches in his throne, we transfer his work and office upon them, when we make them the objects of our trust.

He gives, so do not riches; they buy, they do not give. I must part with so much of them, as I will proportionably have of other things: But when I have God, I need not exchange him away for other things; he brings them eminently in himself, he gives them bountifully with himself. The Earth is his, the Silver and the Gold his, the power, the strength, the wisdom, whereby we get Psal. 115. 16. Hag. 2. 8. Deut. 8. 16. Prov. 10. 22. Eccles. 9. 11. 1 Cor. 4. 7. 1 Chro. 29. 14. riches, his; the blessing upon that strength and wisdom, his; we are not the getters, but he is the giver of them. And if we boast of them, and trust in them; he that gives, can take them away; they that receive, must not glory as if they had not received. And if he give first, he may well charge us to give too, since he requireth of us but his own.

He gives All things: All the wealth in the World could not buy a mouthful of Air, or a drop of Light, if God subduct it. Rich men give nothing for Sun, and Moon, and Stars, and breath, and health, and strength: God is the free Giver of all. [Page 28] The Earth he gives to the children of men. All things that pertain to life and godliness, 2 Pet. 1. 3. (two things which all the riches in the World can­not reach.) All things in the promises, All are yours, 1 Cor. 3. 23. I have all, I abound, I am full, Phil. 4. 18. as having nothing, and yet possessing all things, 2 Cor. 6. 10. All things in measure, in proportion to our capacity, to our ability, to our exigences, to our occasions. All things necessary, all things suteable; withholds no good thing, no­thing but that which would be a snare and a temp­tation unto us; we are not straightned in him, but in the Bowels of one another; our covetous­ness may defraud our Brethren, Gods bounty doth not.

All things richly: There is not the poorest man living who is able to number up all the mer­cies which he doth enjoy. The light which he sees is mercy; the air he breathes, mercy; the ground he walk on, mercy; the bread he eats, the water he drinks, the rags he wears, mercy; the bowels of those that pitty him, mercy; the bounty of those that relieve him, mercy; if dogs lick his sores, mercy; if a potsherd to scrape him, mercy; rotten rags to Jeremy in a Dungeon, mercy; a basket to Paul in a Garison, mercy: But for the poor in this World to be rich in Faith, heirs of a Kingdom, to have the same common christ the same Hope, and Spirit, and Salvation; for a poor Lazarus to have the bosome of a rich Abraham to rest in at the last: How can the poorest Saint in the World, deny unto God the praise of being rich in mercy? It is [Page 29] not barely want, but ignorance of our deservings, ignorance of our enjoyments, unthankfulness to God, envy against others, our murmuring, dis­content, idleness, imprudence, improvidence which makes men poor: Were their hearts and mouths more enlarged towards God in praises, other mens bowels would be more enlarged to them in bounty and releif.

Lastly, He gives all things richly to enjoy; and that is more then all the world can do. If it give the possession, it cannot give the fruition, it cannot give an healthy body, it cannot give a chearful and contented minde, it cannot free a man from dis­quieting thoughts, from anxious fears, from dis­cruciating cares, from wearisome labors, from continual sollicitude; it cannot give either a free, or a chearful, or a pure use of the things which a man hath. As it is God that gives the power to get riches, Deut. 8. 18. so it is he who giveth knowledge, skill, wisdom, an heart seasoned with his fear, and cheared with his favor, whereby we may with quiet contentment, and sweet tranquil­lity, make use of those blessings which are reach­ed unto us by the hand, and sanctified by the Word, and sweetned by the sense and comfort of the love of God. It is Gods blessing alone which maketh rich without sorrow, Prov. 10. 22. Which by his fear, taketh away the trouble of great treasures, Prov. 15. 16. Which maketh us enjoy the fruit of our labors, Psal. 128. 2. Which makes us eat and drink before him with chearfulness; eat the fat, and drink the sweet, because the joy of the Lord is our [Page 30] strength, 1 Chro. 29. 22. Nehe. 8. 10, 11, 12. This is the frequent Doctrine of Solomon, Eccles. 2. 24, 26. & 3. 13. & 5. 18, 19. & 6. 2. So much for the first Affirmative duty, To trust in God, who alone is the Fountain of our life, the Author of our comforts.

We proceed now unto the second, which is to imitate God in these his works of bounty, [...], To do good, to be rich in good works; for God hath not given them to us onely to enjoy, but to do good with them too. He hath not given them for the fuel of our pride and luxury; but for the good of our Souls, and the comfort of our poor Brethren. We have our Waters not onely to drink our selves, but also to disperse abroad, Prov. 5. 15, 16.

Good works are taken either in a more large sense for all such actions of regenerate men, as they do by the help of the holy Spirit, in con­formity to the Law of God. As he that doth good, [...], is said to be of God, 3 John v. 11. and Governors are said to be for the praise of those that do well, 1 Pet. 2. 14. or else more strictly for works of Bounty, Charity, and Beneficence; as Tabitha is said to have been full of good works and alms deeds; where the latter clause is exegetical of the former, Acts 9. 36. As elswhere, Do good and lend, hoping for nothing again, Luke 6. 35.

Now it being here restrained to such good works as it is proper for rich men, as rich men, to exercise; and being after explained by the words [...], and [...], I shall take it here in the [Page 31] more contracted sense for a Direction touching the right use of riches, which is, to make them the materials of good works, that we may be profit­able unto men. As God hath made us not onely for our selves, but to glorifie him, and to serve our generation; so when he supplieth us with provisions, wherewith we may act towards those publick ends, he requireth that his gifts should be used, not onely for our own domestical interests, but for his honor, and the good of others. Rich men have their wealth as the Sun hath light, or the Fire heat, to communicate unto others. And of all things, riches should be so imployed, be­cause their whole use is in motion. Some things put forth their vertue most when they rest and stand still. The Earth keeps its place, and yet is fruitful. Motion debilitates the vertue of some agents, and hindreth the fixing of their impressi­ons: But the whole good that money doth, all the efficacy that it hath, is while it is in motion, and passing from hand to hand. It is as insignificant in a Worldlings Chest, as when it lies in the Bow­els of the Earth. We call it current money, to note that the use of it is while it is in cursu.

The duty then it is of rich men to make their wealth the materials of good works: Money useth to have an Image and Superscription upon it, Matth. 22. 20. And the Prophet hath given us an In­scription for ours, Isai. 23. 18. Her merchandise and her hire shall be holiness to the Lord, and so Zech. 14. 20, 21. Hereby we stamp the Image of God upon them. Homo homini Deus, By doing good a [Page 30] man is as it were a God to his Brother. Be ye merciful, as your Father is merciful, Luke 6. 36.

The Lord could have inriched all men, but he hath said, That we shall have the poor always with us; that so the rich may have matter to imitate God, and the poor to praise him; that the poor may have Christ for an example of patience, and therich for an example of goodness; that the rich mans supplying the poor mans wants, may be a pledge and an assurance of Gods supplying his wants. For rich and poor are relations amongst men; but as we stand in relation to God, every man is poor, and must be always in a begging posture, Luke 18: 1. And as Christ hath taught us to pray, Lord, I forgive others, do thou forgive me; in like manner, we may pray, Lord, my heart and hand is open to others, let thine be so to me. 1 that am evil, am enabled by thee to give good things to others, and thou hast given me assurance that thou wilt much more give good things to those that ask them.

The matter out of which these good works are to be done, must be

1. Bona propria, [...]. Our own things, Luke 11. 41. & 12. 33. 2 Cor. 8. 11. We must not enable our selves to do good by doing evil first, God hateth robbery for Burnt­offering: We must warm the poor with the fleece of our own sheep, Job 31. 20. Ill gotten goods are matter of restitution, rather then of distri­bution.

2. Bona superflua, We are to give out of our [Page 33] over plus and abundance, That your abundance may be a supply for their want, 2 Cor. 8. 14. [...], that which remains and is to spare after other necessary uses, as Mark 8. 8. Luke 15. 17. (though ardent charity will sometimes go beyond its power, Mark 12. 44. 2 Cor. 8. 3.) To know what these remains and overplus are, we must con­sider what things are necessary. Things are ne­cessary upon a double ground.

1. Necessaria simpliciter, without which a man cannot maintain himself and his charge at all.

2. Necessaria ad decentiam status. Necessary to the decency and quality of a mans condition; that which is abundant for a Tradesman, may be too little for a Nobleman.

Now in case of extream necessity of our Bro­ther, we ought to relieve out of that which is necessary to our own decent condition. He that hath two Coats to give to him that hath none, rather then to see him perish, Luke 3. 11. In cases of or­dinary necessity we are to give out of our overplus and abundance, providing for the decency of our own condition, which is to give as we are able, Ezra 2. 69. Acts 11. 29. according to the blessing of God upon honest la­bors; so much the word [...] importeth, 1 cor 16. 2. which doth not hinder our endeavors to lay up and provide for our Families and Posterity, which the Apostle requires, 1 Tim. 5. 8. 2 Cor. 12. 14.

The Object or Matter Circa quam of our Good works, are

First, The worship of God, and things subser­vient [Page 34] and conducent thereunto; as maintaining Poor Scholers in the Nurseries of the Ministery, and Schools of the Prophets; comforting and in­couraging the able and faithful Ministers of the Gospel: For which, Hezekiah and Nehemiah are by God honored in the Records of Scripture, 2 Chron. 30. 22. & 31. 4, 11. Nehe. 13. 10, 14. Let him that is taught in the Word, communicate un­to him that teacheth in all good things, Gal. 6. 6. Honor the Lord with thy substance, Prov. 3. 9. They who fow unto you spiritual things, it is equal that you minister unto them carnal things, 1 Cor. 9. 11. David would not, when he might, offer unto the Lord of that which should cost him nothing, 2 Sam. 24. 24. Ministers that are faithful; dare not offer unto you that which costs them nothing: It costs them their time, their Studies, their strength, their Prayers, possibly their tears and sorrows, to see their work fall as fast as they set it up (as Chry­sostome sometimes complained) Nay, if you will have a Learned Ministry, it must cost their purses too; the Utensils of a Minister are chargeable things. And therefore it is a worthy, honorable, and most beneficial work, to contribute unto pub­lick Libraries for the service of the Ministry in Universities, Cities, and publick places.

Secondly, The necessities of men; and here

1. Kinred, friends, acquaintance, those of our own house, 1 Tim. 5. 8. Acts 10. 24.

2. Those of the houshold of Faith, who dwell before the Lord, Gal. 6. 10. Isai. 23. 18. Pour your oint­ment above all, upon the feet of Christ.

[Page 35] 3. Strangers, 1 Tim. 5. 10.

4. Enemies themselves, If thine enemy hunger, feed him, Rom. 12. 20, 21.

In one word, All that are in misery and di­stress amongst them: First, The most helpless, widows, fatherless, sick, maimed, aged, exiles, captives. Secondly, The most hopeful, useful, and painful; as pregnant wits for learned educati­on, or other necessary imployments.

For the manner how, the Apostle directeth us. First, To do good works richly: They who are Divites opibus, must be Divites operibus too; their fruit must be plentiful, as well as their estate. There may be a narrow Heart, a starved Charity, where there is a large estate, as in Nabal: And there may be a large and bountiful heart, where there is but a poor and narrow estate, as in the poor widow, who as our Saviour tells us, Cast in more then all others into the Treasury; more in proportion, quia nemo sibi minus reliqui [...]; more in affection, she cast in her bowels, she cast in her pray­ers with her two Mites, Mark 12. 43. So the Apo­stle testifieth of the Macedonians, That their pover­ty was deep, and yet their liberality was rich and a­bundant, 2 Cor. 8. 2. Though they could not draw much out of their Purse, yet they drew out their very Soul to their Brethren, Isai. 58. 10. As the Apostle saith, That he imparted his own Soul to the Thessalonians, 1 Thes. 2. 1. But you that are rich in estate, may be rich in good works, as well as in good affections, may be exercised to all bountiful­ness, 2 Cor. 9. 11. As there is a decentia status [Page 36] for a mans expences on himself; so is there for his bounty to the poor. The Widows two Mites had been a mock and not an alms, if a rich man had cast them in.

Secondly, To do them readily, [...]. To be easie, prompt, prone unto good works, not out of necessity, importunity, constraint, but wil­lingly. This is a great mercy, when men are able to offer these Sacrifices willingly, 1 Chron. 29. 14. And hereunto are necessary such habits and prin­ciples as do facilitate good works, as

1. Piety to God, a desire to honor him with his own gifts, and to give him back again of his own, and thereby as to testifie our professed subjection to the Gospel, so to procure abundant thanksgiving unto God, 2 Cor. 9. 11, 12, 13.

2. Love to Christ, whose doctrine hereby we obey, Luke 11. 41. whose example herein we imi­tate, John 13. 29. whose members hereby we re­fresh, and so in his accompt do it unto himself, Matth. 25. 40. and become his creditors. For he that giveth to the poor, lendeth to the Lord, Prov. 19. 17.

3. Love to our Neighbor, which worketh tender heartedness towards him in his affliction, and large heartedness for his relief, Prov. 31. 20. God requi­reth the doing of judgment, which in some cases may be done with sorrow, as in the punishment of malefactors; but he requireth The loving of mer­cy: We must never go unwillingly about that, Mic. 6. 8. Our bounty must be in our eye, and so affect our heart, Prov. 22. 9.

[Page 37] 4. Wisdom and skill with prudent consideration to do a good work to the best advantage. A man is never ready and dextrous in a business, which he is unskilful in; therefore the Psalmist saith, Bless­ed is he that considereth the poor, Psal. 41. 1. We read as I take it in Seneca or Plutarch, of one who knowing the poverty and modesty of his friend, was fain to steal a gift under his Pillow for him, who otherwise might have refused it.

5. Chearfulness and speed, to do a good work without grudging or delay. Say not to thy Brother, Go and come to morrow, Prov. 3. 28. Job did not withhold the poor from their desire, Job 31. 16. He that sheweth mercy, must do it with chearful­ness, Rom. 12. 8. For the Lord loveth a chearful giver, 2 Cor. 9. 7. In many cases delays are denials; a duty done in season, is twice done.

Thirdly, To do them diffusively, [...]. We are not onely to do good, to do it copiously, to do it readily and chearfully, but to do it to many, to community; so to have the property in our selves, as that the comfort may be diffusive, and redound to many others. And as here [...] and [...] are put together, so elswhere, Heb. 13. 16. [...] and [...], doing good and communicating, are put together, and so it is used, Phil. 4. 15.

The word seemeth to import, first, To do good so, as that many may be the better for it, that it may be a common and a publick good: Such are the works of God; his Sun-shines, his Rain falls on good and bad; on the barren Rocks, as well [Page 38] as the fruitful Valleys. Such publick works are building and endowing of Schools, of Churches, of Lecturers, of Work-houses, of Hospitals, of Manufactures, furnishing of Libraries, maintain­ing of publick Professors, Legacies to the poor, repairing Ways and Bridges, Loans to set up poor Tradesmen, and other the like Benefactions which have a common and publick influence.

Secondly, To do it as in communion, as Mem­bers one of another, communion Natural upon principles of humanity, and communion Spiritual upon principles of Christianity. To remember them that are in Bonds, as bound with them, and them which suffer adversity, as being our selves in the body, Heb. 13. 3.

Thirdly, To do it sociably, modestly, humane­ly, to be not onely bountiful, but to adorn both our wealth, and our good works with suavity of conversation, with meekness, placideness, and facility of manners, with an amiable and commu­nicative deportment towards all men. For a Mans very charity may be so morose and austere, that tender stomacks may nauseate it; as Physick that is wholesome, but bitter.

Give me leave to press this duty upon you, which the Apostle doth by so many and emphati­cal expressions, with such considerations as these.

1. From the example of God himself, who re­quireth us to imitate him in works of mercy, Luke 6. 36. His mercy is in the Heavens, Psal. 36. 5. The Earth is full of his goodness, Psal. 35. 5. His bounty is over all his works, Psal. 145. 9. He punish­eth [Page 39] unwillingly, Lam. 3. 33. He watcheth to be gra­cious, Isai. 38. 18. He chose mercy and grace as the choisest things, to make his name known unto his people by, Exod. 34. 6, 7.

He giveth his Son, his Spirit, his Love, his Grace, his Glory, Himself unto us; and yet his mercy is free, he is not by any Law bound thereunto. He sheweth mercy to whom he will shew mercy, Rom. 9. 18. Whereas we are but his Stewards, and have riches as the Sun hath light to disperse to others. We have the custody, but the comfort belongeth unto others; it is called another mans, and not our own, Luke 16. 12. If a Man were master of the light of the Sun, we should esteem him extreamly barbarous and inhumane; if he should let it shine onely into his own house: Our Money, our Bread, our Cloathing, is as neces­sary for our poor Brother, as the light of the Sun; and therefore the inhumanity as great to withhold the one, as it would be to monopolize the other.

Secondly, From the example of Christ. He was his Fathers Almoner, Mercy was his Office: It belonged unto him as the Son of David, to shew mercy, Matth. 9. 27. Mercy was his practise, He went about doing good, Acts 10. 38. All his mira­cles were in works of mercy, feeding, healing, raising, comforting; and though he be now in glory, yet he reckoneth the bounty shewed to his members, as done to himself, Matth. 25. 35, 40. A Sacrifice was offered to God, though eaten by the Priest and the people; and our Alms are called Sacri­fices, Heb. 13. 16. Phil. 4. 18. The poor onely [Page 40] are benefited, but God is honored by them. And there is a connexion between his mercy and ours; we forfeit his when werestrain our own, Math. 5. 7. Jam. 2. 13. And the Argument is strong from his to ours; his was to enemies, ours to Brethren; his to debtors, ours to fellow-servants. His free­grace to me, mine just debt to my Brother, Rom. 13. 8. His for ever to me, mine but for a moment to my Brother; his in Talents to me, mine but in Pence to my Brother; his in Blood to me, mine but in Bread to my Brother; his mercy inricheth me, mine leaves my Brother poor still. If then I live by the mercy which I do enjoy, and must be saved by the mercy which I do expect, shall so much mercy shine on me, and none reflect from me up­on my poor Brother? shall all the Waters of life run from Christ unto me, as those of Jordan, into a Dead Sea, to be lost and buried there? Where­fore doth the Sun shine, and the Rain fall on the Earth, but that it may be fruitful? The mercies of God should be as Dew and hear, as manure and culture to the Souls of Men, that being thereby inriched, they may empty themselves, and draw out themselves into the Bowels of others. Christ is the Fountain; Rich men the conduit, and Poor men the Vessels which are there and thence sup­plied.

Thirdly, From respect to our selves. 1. Com­munity of nature, we also are in the flesh: We thay want mercy from others, as others do now from us. Who would have thought that David should have stood in need of the Bread of a Churl! [Page 41] Good offices between men and men, are not du­ties onely, but trade and merchandise. I shew them to him now, and another time he may shew them to me; it is the Apostles argument, 2 Cor. 8. 14. 2. A special honor, when God makes us instruments of doing good; for it is a more blessed thing to give, then to receive, Acts 20. 35. Mercy is the seed of honor, Psal. 112. 9. Prov. 21. 21.

Fourthly, From respect to our Neighbor, to whom we ow this debt of love: For there is a debt of Charity as well as a debt of Justice: A debt whereby I ow him that which is truly his, and a debt whereby I ow him something of that which is mine own. And this I do both unto Gods Image in him; for every one that loveth him that begat, loveth him also that is begotten, 1 John 5. 1. and unto mine own Image; for his flesh is as mine own flesh, Nehe. 5. 5. He that made me in the Womb, made him, faith Job, Cap. 31. 15. And when I hide my self from him, I hide from mine own flesh, Isai. 58. 7. Homo sum, humanum à me nihil alienum puto.

Fifthly, For the credit of our Reformed Religion, that the mouths of adversaries may be stopped, who falsly charge us with preaching, and you with professing a naked, empty, fruitless Faith. We preach St. Pauls Faith, a Faith which works by love; remembring your work of Faith. We preach Gal. 5. 6. 1 Thes. 1. 3. 2 Pet. 1. 5, 7. St. Peters Faith, a Faith which hath vertue, and knowledge, and temperance, and patience, and godli­ness, and brotherly kindness, and charity added unto it. And we tell you with him, That if these things [Page 42] be lacking, you are blinde; and your knowledge is worth nothing, so long as it is barren and un­fruitful. We preach St. James his Faith, a Faith which hath works, which may be shewed, which Jam. 2. 2, 14, 18, 21, 25. visiteth the Fatherless and Widows in their afflicti­ons: Abrahams Faith that hath a bosome for poor Lazarus, Rahabs Faith which had an Harbor for endangered Strangers. We preach St. Judes Jude v. 3. 12, 20. Faith, a most holy Faith, a Faith delivered to the Saints; such a Faith, as he who indeed hath it, is not a Cloud without Water, nor a Tree without Fruit. We preach St. Johns Faith, to believe on [...]. John 3. 17, 18, 23. the Name of Christ, and to love one another; and to shew this love by opening our Bowels of Com­passion to our needy Brother, and loving him not in Word onely, but in Deed and Truth. We tell Psal. 37. 3. Job 31. 16, 23. you, if you trust in the Lord, you must do good: If you believe either the truth, or the terrors, or the promises of God, you must not withhold the poor from their desire, nor cause the eye of the Widow to fail. This is the Faith we preach, this the Charge we give: We tell you, without this, your Faith is Hypocrital, your Religion vain, your Hope delusion, and all your Expectation but as a Spiders Web.

Sixthly, Let me press upon London, the exam­ple of London, an easie Argument, One would think, to desire you to be like your selves. I might make a large recital of great and publick Works of Piety done by this famous City: I might mention multitudes of ample Munificencies and Benefacti­ons, by very many worthy Members thereof, [Page 43] since the Reformation, whereby they have refuted the calumnies cast upon our Religion by Papists, as if it made us careless of Good works. A large Catalogue hath been made of them to mine hand by a Learned Writer, Dr. Andrew Willet, to the Synopfis Pa­pismi. Edit. 5. P. 1223-1232 honor of God, and credit of our Religion. I shall content my self to give you a report of the general sum, which upon computation, he telleth us, doth amount in the space of Sixty years, unto above Six hundred thousand pounds. So that by an equal distribution, through the whole time, this famous City did allow Ten thousand pounds per annum, for Threescore years together unto Works of Piety and Charity (besides all which was done in a private and unobserved way.) An ex­ample, I believe, hardly to be parallel'd in any City under the Roman Jurisdiction. More then Forty Hospitals built, above Twenty Free Schools, besides Granaries, Conduits, Water­works, Loans to poor Workmen, Exhibitions to poor Scholers, Churches, Munificent gifts to the Universities and Colledges there; so that I may say unto you, as Paul to the Thessalonians, touch­ing Brotherly love, You need not that I speak unto you, for you have been taught of God; onely I be­seech you, That you abound more and more, 1 Thes. 4. 9, 10. That you may receive the same honor­able Testimony and Memorial from Christ, which the Church of Thyatira hath received, I know thy works, and charity, and service, and faith, and thy patience, and thy works, (they are twice mentioned) and the last to be more then the first, Revel. 2. 19. [Page 44] Be not weary of weldoing, in due time you shall reap, if you faint not, Gal. 6. 9. Lose not the things which ye have wrought, but that ye receive a full reward, 2 John v. 8. And this leads me to the last con­sideration, viz.

Seventhly, The Reward which is set before you. It is a sowing of Seed, 2 Cor. 9. 6. A scattering which tendeth to increase, Prov. 11. 24. There is no duty which hath more copious promises of reward, then this of mercy and good works. Rewarded with plen­ty, Thy Soul shall be as a watered Garden, I sai. 58. 11. For this thing, the Lord thy God shall bless thee in all thy works, Deut. 15. 10. Rewarded with honor, He hath dispersed and given to the poor, his horn shall be exalted with honor, Psal. 112. 9. Rewarded with the blessings of the poor. The blessing of him that was ready to perish, came upon me, Job 29. 11, 13. Rewarded with the grace of God, God is able to make all grace abound towards you, 2 Cor. 9. 8. Re­warded with a pure and comfortable use of what we enjoy our selves. Give alms of such things as you have, and behold all things are clean unto you, Luke 11. 41. Rewarded with a lengthning of our present tranquillity, Dan. 4. 27. Rewarded with Gods acceptation, Heb. 13. 16. with the mercy of God, Matth. 5. 7. with the mansions of God, Luke 16. 9. Good works are Bills of Exchange, which return our estates into another Country.

This laying out is laying up; Mercatura est amit­tere ut Lucreris. It is like putting a Basin of Wa­ter into a Pump which draws out a great Vessel full: It is a Sacrifice, and Sacrifices were offered [Page 45] for the benefit, not for the damage of the offer­ers. A man scatters his Seed in the Furrow, but he lays up his Crop in the Barn; it is a scattering which ends in a laying up. The Backs of the poor, the Bellies of the hungry, are the Bank of Heaven.

And it is a laying up for our selves. Men lay up usually for others; their Children, their Heirs and Executors meet with it at the last; but works of mercy are all expended upon a mans self, he hath the comfort here, and the reward hereafter. It is money lent to God, and he will repay it to our selves. In Law, he which sows must roap; and so says the Apostle, He that soweth bountifully, shall reap bountifully. ‘Quas dederis solas semper habebisopes.’

And it is laying up a Foundation, a way to make our uncertain riches Si amicus tuus intraret in domum tu­am, & inve­niret te in loco humido fru­menta posuisse,—daret tibi hujusmodi con­silium, dicens, Frater perdis, quod cum mag­no labore Col­legisti; in loco humido posu­isti, paucis die­bus ista putres­cent. Et quid facio, frater? Leva in Superiora. Audi [...]es amicum suggerentem ut frumenta Levares de inferioribus ad superiora, & non audis Christum monentem ut the saurum tuum Leves de terra ad Caelum? Aug. in Psal. 148. sure and stable, that whereas other riches take unto them wings and flie away, those which are thus laid out, are laid up, as safe, as unmoveable as the Stones of a Foundation, as the bottom of a Rock. A Founda­tion not by way of merit towards God, but by way of evidence in regard of our selves, as Testi­monies of our reconciliation and peace with God. A Learned Writer Sam. Petiti. Var. Lect. l. 1. c. 11. makes [...] to an­swer to the Hebrew [...], which is the Bond or In­strument, securing to a Creditor the money which [Page 46] he hath lent. [...] is Bona nomina facere; God becomes surety for the poor to repay us there, where neither rust, nor moth, nor theif can enter.

And it is a Foundation [...] for the time to come, for the life to come, when none of our glory will follow us. Wealth hath wings, it is here to day, it is gone to morrow; but goodes are a Bank in Heaven, when all other mens wealth doth stay behinde them, and betake themselves to other Masters; A good Mans being turned into good works, doth follow him, and enrich him in a life to come.

And this life to come, a life which may be held, a life which can never be lost, when the last gene­ral conflagration shall have consumed and melted all the Treasures of the World, our good works will abide that trial; the inheritance unto which they follow us, is incorruptible and undefiled, and that fadeth not away, reserved in the Heavens for us.

And now Right Honorable and Beloved, to give you all in one view, You have heard the Charge of the God of Heaven, to the Rich men of the Earth: It is my Petition, it is his Command. I beseech you, he injoyns you, Not to be high mind­ed; not to let that which comes from the deep places of the Earth, exalt you, and make you forget that you are Earth; not to let the thick Clay make the thin Dust proud. It cannot adde a cubit to your stature, let it not adde so great a sin to your Souls: It is gift, it is not property; [Page 47] Gods, not yours; you are the fiduciaries, the de­positaries onely; why should you glory as if you had not received it?

Let me adde this one word more, Let not your riches make you low-minded neither, to glew your hearts, to bend your affections to things be­low: Let them make you heavenly-minded, and then they will make you humbly-minded; the more of Heaven in any minde, the more of Humility.

Not to trust in riches, not to let his gifts be used to his own degrading: Who would trust in an unstable thing, which he cannot keep! Riches are uncertain; in a false thing which he cannot credit? Riches are deceitful; in a nothing, which Prov. 23. 5. 1 Cor. 8. 4. is not? He that trusts in riches, makes them an Idol, and an Idol is nothing in this world. Who would trust in a Dead Idol, that hath a Living God to trust in? who would trust in an useless no­thing, who hath a Bountiful God, who gives all things to trust in?

You have another charge, To do good, to be rich in good works, to do them chearfully, to do them diffusively: And though God might stop at the charge, his soveraignty and dominion would bear him out, to command you onely; yet being full of love and mercy, he is pleased to encourage as well as command you. He encourageth you an­tecedenter, by that which goes before your duty, his own example; he encourageth you consequenter, by that which follows after your duty, his great reward, his example you have; he gives, you do [Page 48] but lend; he gives, you do but render back to him of his own. He gives to you all things; the Earth empties into your Coffers her Silver and her Gold; the Pastures send you in Cattel, the Fields Corn, the Sea Fish, the Air Fowl; one Country sends you in Wine, and another Spices; one Silks, and another Furrs; one Delicates, another Ornaments: He gives you the light of the Sun, the influences of the Stars, the pro­tection of Angels, the Righteousness of his Son, the Graces of his Spirit, the Hope of his Glory: He gives you Himself, and his own Alsufficiency for your portion. And now if Heaven and Earth be all, if Grace and Glory be all, if God and Christ be all; he hath given you all things richly to enjoy; for many of these gifts bring their joy and fruition with them. So the Example far ex­ceeds the Imitation; you lend, you do not give; you lend some thing; you do not give all things; you lend to the necessities of your Brother; you do not give to his delights and replenishment; you cloath him, you do not adorn him; you feed him, you do not fill, much less pamper him. This is one encouragement, A great Example.

You have another encouragement, A full Re­ward, good measure shaken together, pressed down, running over into your bosoms. You give money, God gives life; you things uncer­tain, which you could not keep but by giving; God gives a Foundation, Mansions, a City which hath Foundations, The sure mercies of David. You lay out to your Brother, God lays up for you; [Page 49] you give perishing things to your Brother, God an abiding, an abounding life to you; you a Cot­tage, or a Coat to your Brother, God a King­dom and a Crown to you; you such things to your Brother, which neither you nor he can keep; God such things to you, which when once laid hold on, you cannot lose.

So this double encouragement sets on the duty by a threefold love. If you love God, imitate his example, be merciful as he is merciful: If you love your Brother, refresh his Bowels, make his Back and Belly your repositories. He can repay you with Prayers, and Prayers are as good as Gold. If you love your selves, do what the most covetous man would do, lay up, lay up for your selves, not onely for your heirs, your children; it may be for strangers, for enemies: Lay up surely, that which you may lay hold on, that which will stay by you, a Foundation: Lay up for the future, that which Time, which Death, which Rust, Moth, Theif, cannot take away; for life which is more worth then wealth, for eternal life which is more durable then wealth. If you do not thus by your wealth, lay up a Foundation unto Eternal life, your thick Clay will load you with many sorrows, and drown you in destruction and per­dition. You have your wealth for this end, you have your life and salvation with this homage, and quit-rent upon it. If you do not give, you shall not live; if you do not do good, you shall not receive good; if you do not lay out, you shall not lay up. Here is your option, keep your [Page 50] money, and perish with it; return it unto Hea­ven, and be gainers by it. If you love God, or your Neighbor, or your selves, or your very riches themselves; do good, be rich in good works, you do not onely comfort your Brother, but you keep your God; you save your selves, you lengthen your lives, you preserve your estates unto all eternity.