THE VNRIGHTEOUS MAMMON EXCHANGED FOR THE TRUE RICHES OR A SERMON, Preached at the Funeral of William Adam's Esq; In the Parish Church of St. Laurence jury on Tuesday. Septemb. 3. 1661.  
BY THOMAS HORTON. D. D.  Psal. 112.5.9. 
A Good Man showeth mercy, and dareth: He will guide his affairs with Discretion.  
He hath dispersed abroad, He hath given to the poor, his righteousness remaineth for ever.  
LONDON Printed by I. R. for John Clark, and are to be sold at the Entrance into Mercer's Chapel. 1661.   

To the Right Worshipful, The Master, Wardens, and Assistants Of the Company of HABERDASHERS IN LONDON.  
Right Worshipful, and much Honoured in Christ,  
BEing requested by the Friends of this worthy Citizen, and Brother of your Company now lately deceased, to put this Sermon in to print, which was preached at his interment, I knew not to whom more properly to dedicate and entitle it, then to yourselves; who being made the trusties for that Bounty which he hath left behind him, might be also the Witnesses of those Truths which are asserted of Him, and applied unto Him.  
The Scripture which is here handled, I conceived to be every way suitable and agreeable to the present Occasion: which first being a Funeral, hath therefore in it the seasonable remembrances of Death and final dissolution, and preparations for another World. And then being the Funeral of a person whom God had blest with a very fair & plentiful Estate, hath likewise in it the pertinent mention of this worldly and earthly Mammon, and the Riches of this present life. And lastly, being the Funeral of a Bountiful and Liberal Person, and of one that had disposed of his Estate in a Charitable Improvement, hath accordingly in it Directions to make Friends of this Mammon of unrighteousness to the best and most desirable Advantage.  
Now the main scope and end of such Discourses as these are, is that those who are acquainted with them might in some sort be Conformable to them, and have them wrought as it were into themselves. This I look upon as that which is more particularly Your Opportunity, from that Work wherein you are engaged for the managing of this Persons Liberality. I know not how it comes to pass, but men's spirits do usually, and for the most part partake of their Employment. Those, who are taken up in low and meaner services, they have commonly a lowness of Spirit engendered & contracted by them. Whereas Noble and Generous Performances beget noble and Generous Affections, and transform the Persons which are interested & concerned in them into the very nature of the things themselves. Upon which account it is much to be hoped, that as many of you as God hath furnished with abilities answerable thereunto, in this discharge of a Trust for another, you will yourselves be unawares drawn into a compliance with so good an example, as is here set  you. At least, that you will so order and dispose of this Charity of His, as in a manner to make it your own, & thereby to make to yourselves so many Friends of this Mammon of Righteousness, which you may do at the second hand.  
The Heart of man by nature is so desperately treacherous & deceitful, where it is not rectified by the Grace of God, and a special watchfulness over itself, as that from hence there are great mistakes and miscarriages oftentimes in the world in such matters as these are; both for the performing of the works of Charity in men's own particular Persons, as also for the Executing of the charity of other men; which yet is no disparagement at all to the works themselves simply considered being still the same in their own nature, nor yet any reflection upon such persons as are really conscionable in them who shall notwithstanding reap the fruit of their own Integrity. But it is that which may awaken all men very narrowly to look into themselves, and to examine their own souls in this particular. Because otherwise they may give not only half but all their Goods to the feeding of the poor, and yet be void of charity: and may likewise be thought in some sort to discharge their Trust, and yet not to discharge their Consciences. Our Saviour in this very chaprer, and upon this very occasion itself tells the Pharisees whom he conversed withal, that They were such as justified themselves before men, but that God knew their Hearts; for THAT WHICH IS HIGHLY ESTEEMED AMONGST MEN, IS ABOMINATION IN THE SIGHT OF GOD. The better that any thing is of its own nature wherein we are employed, the more need have we to look to our Minds & Affections in the managing of it, that so we may not miscarry in that, wherein we seem to triumph, and most to glory and pride ourselves. Which that it may be the better avoided in this present business in hand (as in all others besides) it is worth the while for men to inquire into their state & Condition in Grace; and the constant and general frame & temper of their own Hearts, there being nothing done as it should be, which does not flow from such a Principle as this. Our Saviour again in the following words makes this sober and serious Expostulation, If ye be not faithful in that which is ANOTHER man's, who shall give you that which is your OWN? we may a little invert it, and turn it thus; If ye be not faithful in that which is your Own, who shall trust you with that which is another man's? There is no man can ever be a Good Husband for Others that is a Bad Husband for Himself; and he that neglects the Care of his own Soul, can never be a good Trustee for fewer Estate. Religion is an uniform business, and consistent to itself: Men may carry it perhaps plausibly and gloriously in the Eyes of the World, and make a fair show in the flesh for a little time; but every man will have so much Comfort at last, as he hath sincerity in him, and a spirit in which is no guile. When God shall come to judgement, and Christ shall sit upon his last Tribunal, (as he one day will) He will then call men to Account for Affections, as well as for Actions, and for the Principles of doing, as well as for the Things themselves, which have been done by them; and then shall every one have Praise, or Blame from Him.  
These things I do not suggest, as any way suspecting your Selves, who have given sufficient Testimony of your Fidelity in things of this nature by former experiences: Nor yet as in the least reflecting upon the Example here presented unto you, whom I have looked upon as a Person of as great Integrity in this Business as any man else. But only as taking occasion from the Opportunity which is here afforded to discourse of the Point at large, and to express my thoughts about it in a General and Theological Discussion. I have nothing further but my Prayers that God would set home the Truths here mentioned upon the Hearts of all those that are partakers of them, and that he would send forth many such Persons out of your renowned and flourishing Society, as may be enriched with the like Estates, and the like Hearts; which is the earnest and unfeigned Desire of  
Your SERVANT for the True Riches, And, Your FRIEND for the Everlasting Habitations. Thomas Horton.   
Luke XVI. 9 
And I say unto you; Make unto yourselves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting Habitations.  
THat which hath been wont sometimes to be said of a good wit, it is more especially and properly true of a good heart: that it is able to make use of any thing, and to improve it to its own advantage; not only in the examples of virtue, by conforming to that which is absolutely and substantially good in them; but likewise in the examples of Iniquity by picking out that which is occasionally and circumstantially good in them also. An instance whereof we have here in this Scripture, which we have now before us in the Parable of the unjust Steward mentioned in the beginning of this chapter; whose providence and forecast for Himself against the time of his expected ejection out of his Stewardship (though by sinful and unlawful means) is improved by our blessed Saviour as a pattern to all rich Persons to provide for their souls against the time of their expected dissolution and departure out of this world: but in a way far more warrantable, though in some respects suitable thereunto; & that is, by making to themselves friends of the Mammon of unrighteousness, that so when they fail, they may receive them into everlasting habitations.  
In the words themselves there are three general Parts considerable: first the quickening Preface or authoritative Introduction, I say unto you. Secondly, The sober advice or serious counsel following upon it, Make unto yourselves friends of the Mammon of unrighteousness. Thirdly, The persuasive Argument or Ground for the practice of it, That when ye fail they may receive you into everlasting habitations.  
We begin with the former, viz. The quickening Preface or Introduction, I say unto you, This is a form of speech which our Saviour Christ does often use in his discourses, especially in such businesses as are of more weighty and serious consideration, or where the minds of his hearers are not altogether so quick and attentive; Here he does usually excite, and stir them up from the thoughts and apprehensions of the Person, whom they have to deal withal, that so they may take heed lest they refuse him that speaketh, who should most effectually prevail with them. And there's a twofold intimation in it to make it so much the more efficacious; First of Skill and understanding, I that Know what I say. Secondly, of Love and affection, I that speak it out of my good will unto you. Where there is a concurrence of these two; an Intelligent speaker and an Affectionate, there's very great cause for listening and attending to him: and so it is here.  
I There's his skill and understanding; He is not one that speaks at random he knows not what; but with a great deal of wisdom, and discretion, so great as that none the like, Never any man spoke as he spoke. And that as to knowledge and judgement. He knows all kind of Natures and Persons and Actions and Events. His Name is Counsellor, And so he is fittest to advise his people for his wisdom.  
II. For his Love and affection, there's much considerable in that also; there are many, who can speak admirablely and give very good Counsel in regard of that which comes from them; but it may be they have some sinister End, or unworthy design in it: but for Christ what he speaks, it is in sincerity and out of good will to the persons to whom he speaks, But this I do not insist upon, as hastening to that which is mainly and principally intended, that's the First General, viz. The quickening Preface, or Introduction, I say unto you.  
The second is the sober Advice or Council which follows upon it in these words; Make to yourselves friends of the Mammon of unrighteousness, wherein again we have two branches more. First, the thing advised to, and that is the making of friends. Secondly, The means advised to for the effecting and accomplishing of this thing, and that is to do it by the Mammon of unrightuousness.  
For the First, the thing itself advised to, it is here expressed to be the making of friends; This will be the more observable; if we shall consider the quality of the Persons, to whom these words are directed: and that is (as appears by the scope of them) to rich men, such persons as have an abundance of these worldly goods by them, these are they who are here called upon to the making of friends to themselves.  
But stay, what need have these of friends? those that have wealth and riches and a fullness of these outward possessions, they can shift well enough of themselves and be their own friends, though they had none else to regard them or look after them; yea indeed sometimes they think so and are lifted up with such thoughts as these are: well, but for all that, says our Saviour do you make your friends; you which are rich and wealthy persons, such as these have need of friends, as well as any man else, yea and they have need to make friends too; there's that also in the text, make to yourselves friends. As for poor men indeed, we are apt to think with ourselves that such as they have need to make friends, because they have so many Enemies. All the Brethren of the poor hate him, how much more do his friends go far off from him● he pursueth them with words, yet they are wanting to him. Pro. 19.7. And again Pro. 14.20. The poor is hated even of his own neighbour,: but the rich hath many friends. Or many are the Lovers of the rich, as it is in the Hebrew text, Rich men (as one would think) they have friends enough made to their hands from the Nature of their condition: well, but yet still for all this, have these (I say) need to make friends: and Christ himself says it also, yea they have need to make friends of the poorest and meanest people that are, as having great use of them. God hath in his infinite wisdom and providence, so ordered and disposed it, that no sorts of men should be absolute or independent one upon another but that they should be mutually helpful & beneficial. The rich do as much need the poor, as the poor the rich: and they cannot say unto them we have no need of you, no more than the members of the body one to another 1 Cor. 12.21. Dives & pauper duo sibi sunt Contraria: sed & iterum duo sibi sunt necessaria says St. Austin, the rich and the poor they are two contraries to one another, but yet they are two Necessaries to one another likewise.  
Especially, as any of these poor do any thing more abound in grace & virtue and religion, so their friendship is more desirable than otherwise, such as these our Saviour here aims at, the poor Saints as the Scripture terms them, Rom. 15.26. The godly and the faithful poor, which are the friends and favourites of Heaven, these he would have rich men to be sure to make their friends above any other besides, as being such who will be friendly to them in the best things that are, and which make most for their advantage, as is also signified in the text, that they may receive ye into everlasting habitations. From the Connexion of which words together Friends, and which will so receive you, the spirit of God does hint unto us who are indeed our truest friends and so to be accounted, namely such as do further our Salvation are instruments of our Conversion, and are means and helps and occasions of our coming to Heaven, these are the truest and best friends of all; when ever we would make friends indeed it will be our concernment to make such. It is true, the world for the most part hath another estimate, and opinion of friendship, counting them the best friends, which are most opposite in these respects which flatter them, & soothe them, & harden them and confirm them in wickedness, & those the greatest Enemies, which deal most Freely & plainly with them. jonadab was Amnon's friend, because he promoted his Lust: and St. Paul was the Galatians Enemy because he told them the truth but with God whose judgement is infallible, they of all others do best deserve the name of Friends, who most concur to the saving of the Soul. And that's the first branch observable in this second General, viz The thing advised to, the making of Friends.  
The second is the means advised to whereby to effect it: And that is, By the Mammon of unrighteousness, as it is here expressed, by Mammon we are to understand Riches; concerning the Notation of which word there is some difference amongst Interpreters, some would have it a Greek word, and so derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to desire earnestly, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Silver from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same reason. But it seems rather to be Syriach, and either fetched from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Multitude or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to trust, because men's riches are commonly their confidence, and that thing wherein they place their chiefest reliance, The rich man's wealth is his strong City, and as an high wall in his own conceit, Pro. 18.12. That for the notation of the word.  
Now this Mammon or Riches, it is here called the Mammon of iniquity, or of unrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby Christ would have those who enjoy it, to make themselves friends, and here there are two things to be opened and explained by us. First, the reason of the Denomination: why riches are here styled the Mammon of unrighteousness. Secondly, the force of the Improvement: how this Mammon of unrighteousness is so available as to the making of friends.  
For the first, It is not so to be taken as a general and universal blot which is cast upon all kind of riches without exception: for riches are simply considered and in themselves the good blessings of God, and so to be accounted; but they are called so from what they do prove most commonly and usually in the event, through man's corruption, from whence it comes to pass, that that which of its own Nature, and according to God's institution is the fruit and reward of industry, it becomes now by a contrary abuse, and misimprovement, the very badge of Iniquity, and accordingly hath the Name of Iniquity put upon it as it is here in the text, which agrees with another Notation which some give of the word, besides that which we formerly mentioned, & that is from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a blot or fault which is usually adherent thereunto, we may give an account of it in three particulars.  
1. In reference to the getting of it, it is the Mammon of unrightuousnesse so as it is unrighteously purchased, for so it oftentimes is, jer. 17.11. By fraud, and lying, and bribery, and extortion, and oppression and the like, there are great estates in the world, which are got by such means as these; yea indeed they are very few, which are got without them, or at least without some kind of touch and tincture of them, hence is that saying of old which is Fathered upon St. Hierom▪ Omnis Dives est, aut Iniquus, aut Iniqui Haeres, That every rich man is either unrighteous himself or else is heir to somebody that was so before him. I will not take upon me to justify either the truth or the charity of that speech, which seems to be very harsh and somewhat unreasonable; but this I will be bold to say, that it is difficult (though not altogether impossible) very difficult it is out of question, for a man to get a very great estate with a very clear and upright Conscience, in regard of the manifold snares and temptations which attend thereupon.  
Especially, if we shall take it in its full latitude and extent; as it concerns us to do; in reference not only to the means, but also to the time, which though it be seldom thought of, is very considerable in this particular; when men shall spend that time in the getting of wealth. Which they should spend in the getting of grace. When they shall be following their trades in the world, when they should be driving a trade for Heaven, when they shall be so sunk, and immersed, and swallowed up, in their secular employments, as to have little or no leisure for the duties and exercises of Piety, and religion, and the service of God, entrench upon the Lord's day, and that which is allotted to his worship. Amos. 8.5. So busy at their Mammon, as they have no leisure to look after their souls, or the souls of others that belong unto them: surely such as these, though they may be free from cozenage otherwise, yet in a sense they are guilty of it, and of that which is the worst of all, which is the cozenage of themselves. That wealth which is gotten unseasonably is gotten unjustly, and the Mammon of Profaneness is no other than the Mammon of unrighteousness.  
II. In reference to the keeping of it, the Mammon of unrighteousness also from that as there are riches unjustly held and unjustly possessed: woe unto him that increaseth that which is not his: how long? and that ladeth himself with thick clay. Habb. 2.6. And the hire of the labourers, which is kept back by fraud crieth, and the cry of them is entered into the ears of the Lord of Sabbaoth. jam. 5.4. Withold not good from them, who are the owners of it, when it is in the power of thine hand to give it. Pro. 3.27. An unrighteous injoymemt makes it to be the Mammon of unrighteousness, that's the second.  
III. In reference to the use of it; hence it is also called unrighteous Mammon, because it is so often improved unrighteously, even to sin and iniquity. Effodiuntur opes irritamenta malorum, those who have great estates▪ they have from them great opportunites for the following and pursuing of their Lusts in all kinds; and they are not for the most part defective or wanting hereunto: but do improve them abundantly, to oppression and luxury, and excess, and revenge, and uncleanness, and all kind of wickedness. It was that which the holy man Agur, was so jealous and suspicious of himself for in reference to riches, lest he should be full and deny God, and say who is the Lord? because he knew that such corruptions did very frequently attend such conditions. Thus we see how in all these respects this denomination is very suitable; the Mammon of iniquity.  
Now this expression it is not lightly to be passed over by us, but is improveable to very good purpose. First, to humble us, in the consideration of our sinful nature which does thus taint and pollute such things as these are to us. Riches, (as I said before) they are of themselves the gifts of God, & they are blessings rather than any thing else: they are such as God does bestow upon men, as rewards of virtue and goodness in them; therefore we may not absolutely & indefinitely speak against them, or against those which enjoy them: it is an envious humour in many people, that because they want riches themselves, to reproach them in others, as they do also now and then some other qualifications besides: we know that divers, Godly persons have been possessors of great estates; as Job, and Abraham, and David, and Boaz and the rest. Wealth hath no intrensecal evil or viciousness in it. But that evil which it hath, it hath from the sin of man, which intermingling itself with it, does denominate it the Mammon of iniquity.  
Indeed there is nothing at all which we have to do with, but according as we may use it, it may prove to be iniquity to us, and may very well have the title of iniquity fastened upon it: It is the Honour of iniquity when it is used to Pride, and insultation: it is the power of iniquity when it is used to violence and oppression; It is the beauty of iniquity, when it is used to wantonness and lascivious allurements: nay further, it is the wit and learning of iniquity, when it is used to the promoting of Heresy, and the conveying of erroneus opinions. And so here now the Mammon of iniquity, when it is unrighteously purchased, possessed and improved and yet this no way reflecting upon the things themselves which are enjoyed, but upon the Persons of those that enjoy them. To the pure all things are pure, but unto them that are defiled and unbelieving, is nothing pure; but even their mind and conscience is defiled. Tit. 1.15.  
Secondly, It should very much divert us from an inordinate love of these things, and turn as it were our stomaches against them, which have such disparagements put upon them, which the spirit of God does on purpose choose to do, thereby to alienate our affections from them: As nurses do commonly with their children, when they would keep them from any thing which may be hurtful, they put dreadful names upon it: so does the Holy Ghost with us, both here and in other places. The better any creature is in its own Nature, which is of worldly and earthly consideration, the more does the Scripture usually disparage it, that so it may teach us not to trust, or to rely upon it, but it does it in nothing more than in riches, and worldly wealth, for this very reason whereof we now speak, which should therefore prevail with us.  
Thirdly, It should stir us up to the greater care and caution and circumspection, seeing it is the Mammon of Iniquity most frequently and usually, and for the greatest part. Oh what need have we then to be very wary and heedful about it! what need have those which are rich to be very watchful over their own hearts in all particulars, that so they may not be defiled with the iniquity of them? what though it be not so always, (as I have shown that indeed it is not) yet if it be often, that's enough and such as may very much awaken men to look to themselves, because as the Philosopher tells us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That which is often is next to that which is always. We know how in other matters we are , not only of certainties, but also of probabilities of danger: not only of these evils which will be, and which we are sure cannot be avoided: but also of those evils which may be, and which are possible at least to come to pass, and how much more does it concern us then to be so in the case of our souls, which are usually in so much hazard and danger from these occasions, though sometimes through God's goodness they escape it. The Apostle hath sufficiently declared it and given testimony of it. 1 Tim. 6.9. But they that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. How fearful are men of such passages, where they are in danger of drowning! such is this which we have here in this text of a great estate, and yet not so much from the Estate neither as from the mind. It is not they that are rich, but they that will be so: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are set and resolved to be so per fas aut nefas, either by hook or crook. These are the Men which are indeed in such danger: and what cause is there then (I say) for great watchfulness and vigilancy in such conditions! That which is one man's ruin, it should be another man's caution. Certainly those men which have great estates in their hands, they had need to have great grace in their hearts, to prevent them and to preserve them from the temptations of those estates. They had need to keep in good terms with God, and to be much in communion with him, that so pleasing him, they may not be taken in such snares. Eccles. 7, 26. Magnaefelicitatis est à felicitate non vinci, says, Aug. It is a great happiness not to be overcome by happiness. And when riches increase not to set our hearts upon them as David advises Psal. 62, 10. The Rabbins have a saying amongst them, That a man that hath riches, had need to season and powder his riches, and accordingly they add this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the salt of riches is righteousness, or the salt of riches is kindness and liberality, and bounty to the poor, which will preserve it and keep it it from noisomeness and putrefaction, and so much of the first inquiry, viz. the reason of the denomination, why riches are here styled by our blessed Saviour the riches of iniquity or the Mammon of unrighteousness.  
The second is the force of the improvement, how this Mammon of unrighteousness proves so available & efficacious to the making of friends, or is required so to do as is here employed? where, before we go any further, we must remove a difficulty and objection which lies in our way, it may seem by what is here expressed, as if our Saviour in some sort did approve of riches unlawfully got, or unlawfully possessed: because without any further taxation, or censure upon them, but only naming them, he does advise the persons he speaks to, that they would make themselves friends of them, and so thereby as it were make some recompense for the iniquity of them, which is indeed the best use and improvement which too many make of this counsel: but this was far enough from the mind of our blessed Saviour, who whiles he called it the Mammon of iniquity, does not thereby so much signify what it may be, as what it usually is through men's abuse, and his meaning is no more but this, that wealth which others for the most part do improve as an occasion of iniquity, do ye improve to the good of your souls, as the furtherance of your eternal salvation; by making to yourselves such friends as may be useful, and helpful to you in that particular.  
Now this (that we may know how it is done) is briefly by expending and laying out of those riches upon them, whiles rich men do contribute of their estates, to the relief and supply of poor christians, they do thereby get so many friends, which may further them in their way to Heaven, where there are two things intimated to us. First, here's the duty and disposition of those which are poor: secondly here is the privilege and concernment of those which are rich.  
First, here's the poor man's duty and (if he be right) his disposition, which is, being relieved by the rich, to become a friend unto him. This our Saviour here plainly supposes and takes for granted, whiles he speaks to rich men to make the poor to be their friends by the relieving of them, he supposed that being so relieved they will be indeed friends unto them: and so they will: and so they ought: It is that which is expected from them. Indeed oftentimes through men's corruption, it proves otherwise in the event, it is the base ingratitude and unworthiness of some kind of people to be least of all friends there, where they have received the greatest friendship: those who have done them the greatest kindnesses, bestowed the most cost upon them, been most charitable and bountiful towards them, those are the persons oftentimes who are most hated and maligned by them, and they are the deadliest Enemies against them, so fearful a Creature is a man when he once degenerates. But this is Monstruous and unnatural, and contrary to all rational expectation; it is that which one would not look for, and therefore does our Saviour in this place suppose the contrary, he makes account that these rich men, whiles they are free of their Riches to the poor they will thereby make them their friends.  
And indeed so they will: where ever they are that which they should be, where they are godly, and Christian poor, they will be ready to make conscience of such grateful returns as these are. Piety its full of its Ingenuity, and there's a great deal of good-Nature in grace, from whence it thinks it can never do enough for those persons by whom it is befriended, but is therefore careful and studious to make all acknowledgement that possibly may be. A godly man that hath received a kindness from any one, he labours to requite that kindness in the best way that he may, and where he cannot do it in kind, yet at least to do it in aequivolence: or rather in transcendence, he thinks it a very equal thing, that those who have sown Carnals should reap spirituals, which therefore he endeavours as he is able to repay them withal, this is the poor Christians both Duty and likewise Disposition.  
But secondly, Here is also the rich man's Privilege and concernment, that he may have friends by such means as these. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregory Nazianzene calls it: The most compendious way to Salvation, and the easiest ascent to Heaven, not that this does exclude their own endeavour as to the ways of piety; which are to be taken in with the other, as we shall hear more anon. Indeed there are some now and then who are ready to exclude it, and to rest only upon the interest which they have either in the opinion or affection of those which are better than themselves: think if they be acquainted with such and such holy Christians or godly Ministers, and be a little encouraged by them in that which is good, that this is enough for them, & that they need not to look any further, but this is an uncertain prop, & so will prove at another day. No rather as the Apostle advises, let every man prove his own work that so he may have rejoicing in himself alone, & not in another Gal. 6.4. The best men may be mistaken in their apprehensions of such and such persons, and oftentimes are; but yet it is an advantage to have their affections to this end which we now speak of, & so to be improved: & it is the substance of our Saviour's council and advice here in the text, he would have them to make use of their wealth to such a purpose as this is, as which would be most profitable to them; we see how it is with men in other matters as to the things of the world, they would make friends of their riches here all they can; for the purchasing of their liberty; for the recovery of their health, for the assuring of their Estates, for the promoting of their requests: their riches make room for them, as Solomon tell's us, brings them before great men. Prov. 18.16. Men make themselves friends of their wealth in the Courts of Earth, and how much more does it concern them to do so in the Court of Heaven: especially considering that there is no other way to do it so expedient as this. They that know not how to fasten any thing upon the Master, they deal with his servants, and this is the case here. As for God himself our riches are no way profitable to him, nor cannot advantage him: now therefore bestow them upon those which are his, as David resolves it. Psal. 16.2. My goodness extendeth not unto thee O God, but unto the Saints which are on earth, and unto the excellent, in whom is my delight. Men love in a way of the world to make as many friends as they can of that which they have: let them learn to do so in these spiritual Improvements.  
Whiles it is said here in the text, Make to yourselves friends, there seems to be a special emphasis in every word, which accordingly is considerable of us.  
I. In the word friends, there's a special importance in that, namely; to guide and direct them in the managing and ordering of their liberality, that they do it with the best prudence and discretion that may be, as to the quality & disposition of the Persons, upon whom they bestow it: not only that they be such as are simply and absolutely poor in regard of their necessities: but also that they be such as are likely conscionably to improve it in regard of their deserts, otherwise it is not bestowed but cast away. To make friends of an estate is so to dispose it, as that those who do partake of it, may indeed become friends from it: they are not likely to receive others into everlasting Habitations, which have no interest in them themselves.  
II. For the word make, there's some force also (as I conceive) in that, to teach men not only to show mercy to their nearest relations and such as are friends already from the bonds of Nature or otherwise: but likewise sometimes to those which are strangers, & at the greatest distance and remoteness: it is not take friends only but make them, and begin as it were with them. That's a good beginning of friendship, which has its foundation laid in Beneficence and the contributions of Charity.  
III. In the word to your silves, there's somewhat likewise in that, which is to show that by acts of bounty and liberality done to the poor, men, are not so much friends to others, as rather in conclusion to themselves: and provide for their own accommodation; and so I have done also with the second general part of the text, which is the Council here of our Saviour to rich men, make to yourselves friends of the Mammon of unrighteousness.  
The third and last is the argument or ground for the practice of it. That when ye fail they may receive you into everlasting Habitations. In which last passage of the text, there are two branches further considerable, First the designation of the time, Secondly, the specification of the benefit: the designation of the time, that we have in those words, that when ye fail. The specification of the benefit that we have in these they may receive you into everlasting habitations.  
First, of the designation of the time, when ye fail, that is in one word when ye die, where again are two things which we shall take notice off, 1. Of the Phrase or expression. 2. Of the thing itself, or notion.  
For the Phrase or expression, first, we see here how Death is exhibited, and represented unto us, and that is as a Failing, and defection: and so indeed it is as to the matters of this present world; a failing of strength, of parts, of Senses, of understanding etc. All fails in death, yea that which rich men have in their lives most made of, it must then fail unto them, this mammon of unrighteousness, which is here mentioned in the text, that must fail too amongst the rest: and accordingly some Interpreters as namely the Syriac and Ethiopick do translate the words when IT fails, meaning the Mammon, and so in like manner our old English translators, that when ye shall want, namely that wealth, and substance and riches which now ye enjoy, for there is a time for the deficiency of it, when it will cease unto you. As for rich men to fail, this seems to be very inconsonant and in consistent, it is almost contradictio in adjecto. there's none, who are less in danger of failing in the sense of the world than those that are rich, yea but yet even these may also fail in the sense of the text, they may fail to the world when they do not fail in it, and that is when they fail from it, and leave and forsake it, when their life once fails them, every thing else also fails which is pertinent to it, and so their riches amongst the rest.  
For the better understanding of this passage, it may not be amiss for us to reflect upon the word in the Original. The greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Eclipsin pati, to be under an Eclipse: and indeed Death is such a thing as that is in either respects, whether we take it in the sense of Aggravation as an evil enlarged, or whether we take it in the sense of extenuation, as an evil diminished, in either of these senses it is an Eclipse.  
First, take it in the sense of disparagement and aggravation and it is an Eclipse, so as it is a failing of Light to those who are under the power of it, therefore we do so often read of the darkness of death, because the eyes are therein deprived of that light which now they enjoy, It is a deprivation of Natural light, as it is an eclipse of those Natural comforts, which are pertinent to the life of Man. And it is a deprivation of worldly light, as it is an Eclipse of those secular comforts; whereby our natural life is made more sweet and comfortable unto us, yea it is also sometimes according to the circumstances of it a deprivation of spiritual light, likewise in the Eclipse of the light of God's countenance shining upon the soul; which now and then at such times especially is obscured and darkened through the black interpositions of Satan, who is the spiritual enemy, in these and the like considerations, may it justly have the name of an Eclipse put upon it, in its sense of aggravation, as being so much.  
But than secondly, it is an eclipse also in its sense of extenuation as being no more. We know that in an Eclipse though the Sun and Moon be darkened for a time, yet they are not darkened perpetually, but do recover their light again to themselves, and with the greater advantage; even so it is also in death: though there be a failing of light and life for a time, yet there is a recovery, and return again of them, there's a failing of them in Death, but there is a recovery of them again in Resurrection, when Death shall be swallowed up into victory and perfect abolition, as the Church expresses it concerning her own condition. Mic. 7.8. Though I fall, yet I shall rise again, though I sit in darkness yet the Lord shall be a light unto me. And thus much may be spoken of the Phrase or expression, which is here used of dying, when as it is called a Failing.  
Now further for the thing itself and notion, we may here take notice how seasonably our blessed Saviour does put rich men in mind of Death, and suggest to them thoughts and meditations of their latter end: when ye fail, that is (as we have explained it) when ye die, as considering that that was a time which they must one day come to: and therefore was fitting for them to think of, and so to hear of. The thoughts and meditations of Death as they become all men besides, so are they especially proper and pertinent to men of great and large Estates, and they had need to be put in mind of them, whiles our Saviour mentions the one, he mentions the other with it, whiles he speaks of Mammon, he speaks also of failing. This is especially requisite upon this account;  
I. To moderate their affections in the pursuit and increase of them that they may not be too earnest and violent in following after them: but there may be an end of their desires in this particular, and they may say, there is enough whiles the journey is but short, why should the provision be long?  
II. To abate their pride and to prevent them from too much confidence and reliance on such things as these are, Charge them that are rich in this world, that they be not high minded says the Apostle. 1 Tim. 6, 17. Nor trust in uncertain riches, whereby he would signify both that rich men are apt to be high minded; as also that a good means to keep them and prevent them from it, is by persuading them of the uncertainty of their riches, and the uncerntainty of them does much lie in the uncertainty of life, seeing that within a while shall fail, and so their wealth with it, what cause have they then to be swollen and lifted up in themselves for it, as sometimes they prove to be? there's no such check upon pride as death, which levels all men both poor and rich, and makes them indeed to meet together. Dust thou art (O proud man) and to dust thou shalt return, ye shall die like men and fall like one of the Princes.  
III. To provoke them to a wise ordering and disposeing of their estates, they must one day die: therefore let them do good whiles they live, their estates must in time be left, because their lives must be taken away from them, therefore let them dispose their estates whiles they live to the best advantage: what's the reason that many persons have had their estates squandered and imbezzeled and come to nothing after their deaths? It hath been because that whiles they lived they did not so seriously think they should die as that which might have excited them to have taken better care about them, that they might be improved, when as themselves should be gone.  
Therefore such persons as those should suffer the words of exhortation, It is that which becomes those which are Ministers to use unto them as our Saviour does here in the text, and it is such as becomes those which are rich to receive from them with all patience and meekness of Spirit, and not to put away far off from them the evil day; as Lewis the eleventh of France who lying sick, upon great penalty forbade the mentioning of death within his Court. And so much of the first branch observable in this third general, viz. The designation of the time; when ye fail, that is when ye die.  
The second is the specification of the benefit, in these words that they may receive you into everlasting Habitations, where the argument is taken from the End or Consequent of the  practise, it is both ut Intentionaliter, and also ut Consecutiuè, and it implies three things in it.  
First, the design on the part of those that are rich, which they are to aim at, and that is to go into everlasting Habitations.  
Secondly; the practice on the part of those which are poor which they will perform, and that is to bring or receive those rich persons thereinto.  
Thirdly, the issue or effect in regard of the thing itself, and that is that they shall indeed be received and brought into them.  
First here is employed the design on the part of those that are rich, which they are to aim at, & to propound to themselves: and that is that when they go hence, they may go into everlasting habitations, that when they die they may go to Heaven, this is that which they are to have in their eye: and this is the meaning of this expression wherein again there are three things yet further employed.  
First, that there are everlasting Habitations which are reserved for the people of God in another world.  
Secondly, that these everlasting Habitations they are entered upon immediately upon Death and dissolution.  
Thirdly, that it is all men's concernment, and of rich men more especially to take care that when they fail, that is die, they may have entrance and admission hereinto, that they may be received into these everlasting Habitations.  
First, there are everlasting Habitations, which are reserved for the people of God in another world. 2 Cor. 5.1. We know (says the Apostle) that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. The word tabernacle, it is of itself a word of short cotinuance but if you add everlasting to it (as it is here in the text) than it becomes a word of perpetuity, and so indeed it is: It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we find that expression used concerning jerusalem Esay. 33.20. A tabernacle that shall not be taken down, nor one of the stakes thereof removed, neither any of the Cords thereof ever be broken. In my Father's house (says Christ) are many mansions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continued Habitations john. 14.2,  
Alas, for these Cottages and Habitations here below, which we many times make so much off, and keep such a stir to hold, & enjoy and to possess ourselves of them, though men's inward thoughts is that these houses shall continue for ever, & their dwelling places to all generations. Psal. 49.11. Yet what fading things are they in comparison, Houses of Clay, Tabernacles of the Dust, Habitations which will quickly moulder and vanish away; wear here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no certain dwelling place, as the Apostle speaks 1 Cor. 4.11. Oh but those dwellings which God has provided for his people in another world, they are such as are dwellings indeed, where the Inhabitant is sure of the dwelling: and the dwelling is sure to the Inhabitant, they are everlasting habitations as it is here expressed unto us, that's the first.  
Secondly, these everlasting Habitations they are entered upon immediately upon Death, this we gather from the close conjunction of these two both together in the text, that when ye fail they may receive you, that is, that they may receive you upon your failing. The souls of the faithful go to Heaven presently upon their departure out of this world, as soon as ever they are set lose they are with Christ, assoon as they are absent from the body they are present with the Lord, when this earthly Tabernacle is taken down, they have a building of God not made with hands, when they fail, they do out of hand pass to these everlasting Habitations, that so there may be no room left for Purgatory, or Limbus, and such fopperies as these are.  
And then again, when ye fail, that is, as we may take it exclusively not till then, there's no passage (ordinarily) to Heaven but by Death, that's the Iron gate that leads to the City of Gold.  
Thirdly, which is the main thing here considerable, it is the great concernment of all men, and especially of those that are rich to take care, that when they die they may be received into those everlasting Habitations: this is that which our Saviour does cheiflly offer and propound here unto them: and accordingly we should be sensible of it, and affected with it, and endeavour after it, that when we must at last part with all these things here below, yet we may have somewhat else to hold to, which shall not be parted withal nor taken away from us, that when this earthly Tabernacle shall be dissolved we may have (as the Apostle speaks of himself in the place before cited) an House in the Heavens. We see how it is the Nature of every man, as to the affairs of this present life when he thinks he shall be turned out of one dwelling, to provide himself what he can of another: no man would willingly lie in the streets, but have a place whereto he might retire for his habitation, and why should we not then be as wise and provident, as to our spiritual and eternal condition.  
Beloved, the world will one day turn us all out of doors, and whither then? and whither then? Quae tunc abibis in loca? Oh it will be a miserable thing with that Emperor Adrian know whether: to be destitute and to have no where to go, at least where we may have any comfort or contentment for our abode and continuance. Let us therefore be persuaded to lay hold on the present opportunities which God in providence affords unto us, let us lay up in store to ourselves a good foundation against the time to come, laying hold on eternal life. As St. Paul does in particular advise rich men to do; in that excellent scripture. 1 Tim. 6.18. Let us take time, whiles time serves: whiles the day of life and grace is continued still unto us. The time for providing for Heaven is whiles we remain here upon earth: we know how it is in other matters, men do, not stay till they are out of their old house before they get them a new one, but get a new one at least in some readinese & preparation before the old one be gone, whiles they stay & continue still in it, and so let ourselves learn to do, as to our fittings and preparations for Heaven & another world; let us do it whiles we abode in this, for it will be too late to do it afterwards, when these dwellings shall be taken away from us. Therefore it is worth our observation, that is in effect here said in the text, make yourselves friends now that when ye fail, they may not fail you then. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Imperative Aorist: have made yourselves friends already. Be aforehand in this particular, do good now, that ye may reap the fruit of it hereafter. There are many who never think of doing good till just the time when they should have the benefit of it: never think of sowing till then when it is time to reap: therefore if they make themselves friends of their riches it is perhaps only just when they die and are going, or are rather already gone out of the world, But alas I there's then no opportunity for those friends whom they have made to do this office of friends unto them. If ever it be done at all, it must be done before. Whiles God gives us time upon earth, we should be plotting, and contriving for Heaven,  
And as this is the concernment of all men, (so to speak more closely to the text) it is of rich men more especially above the rest. there's none have more need to make sure of Heaven, than those who have most of earth. And that upon a twofold consideration. The one is the difficulty of obtaining. And the other is the sadness of miscarrying, which is a great deal more in them than in any other.  
First, from the difficulty of obtaining. Our Saviour hath given notice of it, that it is hard for a rich man to enter into the Kingdom of God: and in deed so it is in regard of those manifold blocks and inpediments, which lie in his way: which we spoke of before. This if it doth not take off our minds from looking after riches, as it seldom does; yet at least it should stir up our minds to be more watchful over ourselves in them: and more active in the pursuits of Heaven.  
Secondly, from the sadness of the miscarriage, the better that men have lived in this world the more tedious will it be to them to be disappointed of happiness in another. Felix miser maximè miser. Those who are miserable in the loss and deprivation of former happiness are the most miserable of all: and so it is here, to go out of a Palace into a Prison, yea into a Dungeon, and pit of destruction, what a lamentable case is this! when men shall have lived here in the world in all kind of jollity and delight, and had what ever their hearts could wish, and then at last be turned into Hell, into that lake which burns with fire and brimstone for ever; where there is weeping and wailing, and gnashing of teeth, where the worm never dies and the fire never goes out! To have had no changes before in all their life: and now to meet with such a change as this; Oh it will be a change indeed. What is the hope of the Hypocrite, though he hath gained, when God taketh away his soul, job. 27.8. Thou fool: this night thy soul shall be taken from thee; and than whose shall those things be, which thou hast provided. Luk. 12.20. Thus it is when men are rich to the world but are not rich to God. The case is strangely altered with them, over what it was here. When the wicked spring as the grass and the workers of Iniquity flourish it is that they may be destroyed for ever Psal. 92.7.  
Therefore let all rich persons especially be awakened in this particular, yea let all of us together be persuaded to mind those things which concern our peace, that when we leave these earthly tabernables, we may be received into those everlasting Habitations. That when we go to our long home, we may go to our eternal house, which we shall be possessed of for ever. We see in the world when men remove and go to house, they love if they can to settle and not to change, to have such habitations as they may desire never to leave: because removeals are troublesome, & why should we not desire the same also as to our settlements for Heaven? that when we fail we may not fail, when our flesh and our heart fails us, yet God may be the strength of our hearts and our portion for ever. Psal. 73.26. That though we fail as to Nature; yet we may not fail as to Grace, and so consequently not fail of Glory: Turpe est in extremo deficere. It is counted a dishonourable business to fail at the last, let us as much as we are able prevent this dishonour to ourselves with the sad consequents of it, and the miseries which are attendant upon it, for they that go not into the everlasting habitations, they shall go into the everlasting burn. And that's the first particular observable in this last passage, namely, the design on the part of those who are rich, and which they are to aim at; and that is that when they die they may go into everlasting Habitations,  
The second is the practice on the part of those that are poor, which they will perform, and that is to bring, or receive those rich persons, who have been friendly to them into these places, that they may receive you etc. It is one property, and piece of friendship (amongst others) to give some reception to friends where they are destitute of Habitation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now this is that which is here done by those Christians which are relieved, to those that relieved them. Who having engaged them by their liberality do receive this benefit from them of admittance into Heaven. This will require a little explication in regard of some difficulty which is in it. Some there are, who have a conceit with themselves as if Christ by desiring them to make friends of the mammon of unrighteousness, did tacitly allow of wealth, which is gotten by unrighteous Courses; or at least that he did so far extinuate it as that they might satisfy for the unrighteousness of it by those alms which they bestowed upon the poor: so that when a man hath scraped a great deal of wealth together in his life time, by cozenage, and injustice, and oppression, and such ways before named▪ and also spent (it may be) a great part of it among harlots and with riotous living, as it is noted of the Prodigal, that in the mean time it serve the turn to save him, and to make amends etc. It might in the mean time serve the turn to save him, & to make amends for all his former iniquity, if when he died he gave so much away to such and such persons, which were in want: But this was far enough from the mind of our blessed Saviour; who speaks not here of Mammon what it ought to be, or may be in the thing itself, but what it is as to men's usual improvements, as I hinted in part before, and when these friends are said to receive or bring men into everlasting Habitations, we are to take it as an improper expression by a Metonymy of the effect, when that is done whereby the other is consequent, and following thereunto. It is Christ alone who does properly receive us into those places whereinto he is gone himself, who having the key of David does open the kingdom of heaven for us and take us to himself. But even others also who are Christian friends, are in a sense said here to do it likewise, they do also receive those who have done good unto them into these everlasting Habitations. And that (as we may take it) according to this following explication.  
I. By their Prayers, and Remembrances of them at the Throne of Grace, whiles Rich men do bestow their Charity upon the poor Members of Christ, they do very much engage them, and provoke them to pray for them: And to pray for them as to those Concernments, which are best and most expedient for them, which is the furtherance of their salvation. This shall turn to my salvation through the help of your prayers, Philip. 1.19. The prayers of Christians for one another, do very much conduce to their salvation and eternal advantage, and this is that which is done and which is to be done by them. Pauperis est or are; Divitis erogare, Augustine. The rich are to lay out their moneys and the poor their Prayers thus. 2 Tim. 1.16. Onesiphorus he was kind to St. Paul and often refreshed him, and what followed thereupon? we may see in the last verse of that Chapter, The Lord grant unto him, that he may find mercy of the Lord in that day: he promoted his Salvation by his prayers.  
This must be taken in its full latitude and extent as praying for their Salvation not only in the end but in the means: for the changing of their hearts; for the sanctifying of their Natures: for the subduing of their Corruptions; for the bestowing of the Grace of God upon them in all the kinds of it, this is indeed to pray for their Salvation, when together with their prayer, there is a supply of the Spirit of Christ, as in the place before cited Philipians 1.19.  
There are many who when they hear of going to Heaven they think to do it per saltum; to go thither at one jump, to leap presently from Dives table into Abraham's bosom: that is from the enjoyment of their lusts to the enjoyment of Happiness; and they think there's no more belongs to it but only for so many good men to pray for their salvation at large and there's an end of it. But alas there's a great deal more than so in it, and so to be expected. When we speak of the Salvation of any persons, we speak of it in all its intercurrencies, and preparatories and intermediations of such graces and duties as are tending thereunto: and so when we speak of praying for their salvation; we are to understand it in this method, and order and connexion, of the discovery of their Natural condition, of their apprehension of the necessity of Christ, and of their willingness to close with him upon his own terms Thus do the Saints and servants of God, help their friends too heaven by their Prayers, not when they are out of the world, (it is to late then to pray for them) but while they abide still in it.  
II. By their Council and advice, by their gracious and savoury speeches: by their pertinent and seasonable Admonitions, and provocations to that, which is their Duty, they do hereby further them in this particular, it is not done as by a charm or spell; but In these holy ways and means: which God has graciously sanctified to this purpose in the communion of Saints which having a mixture especially of the Heart and love and Affection of these good men with it, is very available in this respect.  
III. By their Testimony and Comprobation, when Christ shall hereafter sit upon his judgement seat at the last day, then shall these his poor members be ready to bear witness to the charity of such men as these who have been liberal to them: I (says one) was hungry and this man fed me, and I (says another) was naked and this man clothed me, and I (says another) was a stranger and this man lodged me, and I (says another) was sick and in prison, and this man came unto me; and so of the rest. And what shall be the issue and consequent of all this Testimony at last? why even that which is there signified to us. Matth. 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the world.  
iv This holds good in a way of Gratulatory entertainment: those friends whom you have made by your alms shall receive you into heaven; so far forth as any of them (as it may happen) being there before you, shall rejoice to see you come thither as indeed they shall. Look as there is joy in Heaven amongst the Angels for any one sinner that is converted: so is there joy also in Heaven amongst amongst the Saints for any one convert that is glorified, there is a mutual Heavenly welcome which they do bid (as I may say) one to another into those everlasting Habitations, and this is that which you, who have formerly been bountiful to them shall then partake of from them.  
The consideration of this point thus opened and in larged may be thus far useful to us, namely: from hence to teach us to set an high price and estimation upon the poor servants of Christ, and to think highly & honourably of them. We do usually so far reckon of any persons as they are able to do the most for us, now see here by this rule how to account of such persons as those who are enabled thus to help us to Heaven, which is the greatest good of all, we should honour them and think highly of them in the midst of many outward disparagements, they are men of great interest with God, and so they should be of great esteem with us, and we should never think we can do enough for them, nor never repent of any good that ever we did them as being sure it shall not be lost but abundantly recompensed to us: take heed of despising one of these little ones, who have such great things in their reach.  
Yea and take heed of disingageing them also, and of doing any thing to them whereby to lose or abate of their affection, which may be of more use unto us perhaps then we are ware of, not only as to the keeping off of temporal evils & calamities, and the procuring of many temporal blessings; but also as to the diverting of God's eternal wrath, and indignation; and admittance into the everlasting Habitations. And that's the second thing here intimated, xiz, The practice of the poor relieved Christians which they will be ready to comply with in reference to those persons that relieve them.  
The third and last is the Issue, or effect in regard of the thing itself, and that is that these liberal persons, who do lay out of their essates to good uses: they shall indeed at the last have admittance and entrance into those everlasting habitations, They shall receive you: that is no more, but you shall be received: by taking the words not relatively so much as absolutely, nor personally but impersonally rather. And this is very suitable and agreeable to other places of Scripture, where the like Form and manner of expression hath the like sense, and meaning with it; as Luk. 6, 38. Good measure shall they give into your bosom, that is good measure shall be given. Luk. 12.20. This night shall they take away thy Soul: that is, thy Soul shall be taken away. And Revel. 12.6. Speaking of the woman fled into the wilderness; where she hath a place prepared of God, that they should feed her: that is, that she might be fed, as will appear if we shall compare it with the 14 verse of that chapter. And so now answerable here in the text, that they may receive you, that is (I say) that you may be received. And so now it does not so much point out the Persons; as rather the state and condition itself, not the Persons conferring but rather the state and condition itself, which is conferred. This is the sum of all, that those who faithfully expend of their estates to the relief of the poor servants of Christ, when they die they shall have Heaven itself bestowed upon them. This is the doctrine of this present text and of the whole scripture likewise beside: which yet, that it may be duly and rightly understood by us, must be taken with this explication.  
I. That this is not meant of any meritorius virtue in the act of Beneficence itself: so that whosoever shall give an Alms more or less to any one poor man or more, he shall thereby ipso facto, and as it were ex opere operato promeriti a place in Heaven: for that he shall not nor cannot do. There is no proportion or commensuration betwixt our bounty and the bounty of God in eternal life.  
II. It is not so meant neither; as if this liberality were enough of itself for any man that should go to Heaven, with out other graces besides, for so neither it is not. It is not liberality considered solitarily or abstractly, but in its full concomitancy: in the association of other good works going along with it. It is not when ye fail of your duty, but when ye fail of your Life.  
III. It is not meant neither Independently upon the general principle of saving Grace wrought in the Heart, we are said to be created in Christ jesus unto good works that we should walk in them. Eph. 2.10. And it holds good of these works of Beneficence among the rest: which are no further properly good neither have Salvation attending upon them, then as they flow and proceed in us from such a root and spring as this: not from a common principle only of morality, but from a special principle of regeneration and the new Creature. The end of the commandment is charity: out of a pure heart, and a good conscience, and of Faith unfeigned 1. Tim. 1.5.  
So then the plain and direct meaning is briefly this: That as God will reward all other good services besides with Eternal life in a subject duly fitted and qualified thereunto; so amongst the rest in a special manner will he take notice of the kindness which is done to any of his poor servants, and will at last reward that also with eternal happiness and salvation.  
This is matter of great encouragement to any to be faithful in such performances as these, always to abound in this work of the Lord; for as much as they hear and may know that their labour shall not be in vain in the Lord. That which makes men commonly so strait-handed and close-fisted towards the poor, is because they have this conceit with themselves that they shall otherwise be loser's by the bargains. But here now for their comfort it is the contrary, if it be gain to be partakers of Heaven, they shall not lose that are bountiful towards the poor.  
And therefore let this argument have its full force and efficacy upon us. Those whom God hath blest with these estates, they should be prevailed upon by it, yea, and it is lawful for them to be so, as is here employed. We may do good out of the hopes of Heaven, and out of respect to the recompense of the reward as is here signified to us in the text. That which God propounds as an argument we may make to ourselves as an inducement, and that which he alleges as a reason to provoke us to charity, we may be wrought upon to charity from the consideration of that reason in ourselves. It is true, we are to do it out of other considerations besides; out of Love to the performance itself, wherein we are employed: out of respect to our poor Brothers whom we relieve, out of obedience to God, who commands it and requires it at our hands, out of regard to Christ who counsels us, and adviseth us to it: but over and above we may take in this likewise out of respect to ourselves, who shall be eternally rewarded for it.  
Beloved, we never know the worth of goodness, till we come to die and leave the world, than grace; will be grace, and religion, religion, and goodness goodness indeed. When ye fail, than ye shall see what it was in the belief of God's gracious promises to obey his most holy commands, when ye fail of your lives, ye shall not then fail of your expectations, God will be as good as his word and a great deal better and will do for his servants abundantly above all that they can ask or think. Eye hath not seen nor e'er heard, neither hath it entered in to the heart of man to conceive the things which God hath prepared for them that love him. 1 Cor. 2.9.  
Therefore though our reward may be deferred for the present yet it will come at last; though we see it not whiles we live, yet we shall partake of it at our lives end; and though we have it not in this world, yet we shall not miss of it in the world to come. As our Saviour speaks in another place upon the like occasion. Luke. 14.13, 14. Where he persuades them to invite the poor, the maimed, and the blind etc. For this (says he) Thou shalt be blest, and though they cannot recompense thee here yet they shall be an occasion of thy recompense hereafter, For thou shalt be recompensed at the resurrection of the just.  
And so I have done with the TEXT.  

NOw as for the present Occasion, it is (as most here understand) for the interring of the Corpse of a Gentleman well known amongst you, by name WILLIAM ADAM'S Esq sometime called to the place and dignity of Alderman in this Honourable City; a worthy Member of the Right Worshipful Company of Haberdashers, and an ancient Inhabitant of this Parish in which we now are. Of whom there are many Good things, which I am able upon mine own knowledge and many year's acquaintance with him to relate in his just commendation. But I shall endeavour to contract them all into as close a room as may be, that I may not seem tedious to You, yet somewhat I must needs say, for Imitation, and the encouragement of others, that they may not lose the Benefit of so noble and rare an Example: For Examples being such as we are accountable for to God as well as Rules; I conceive it not altogether improper or impertinent to the work of our Ministry to unfold them, and lay them open before you with the best advantage. I could tell you of his great Integrity and plaine-heartednesse and freedom from guile; of his Humility, and Modesty, and Meekness, and Lowliness of Mind; neither highly conceited of Himself, nor yet affecting the Applause of others, of his diligent attendance upon the Ordinances, and his Love to good Men, of his pitiful and compassionate Affection upon occasion of other's Calamities: But that which I shall chief insist on, as which is most proper and pertinent, is to show you how good a Parallel and Correspondency he held with the Text, which we have now discussed, and how well he put in practice this counsel of our Blessed Saviour which He gives to Rich Men.  
God had blest him with a very fair Estate here in the world, which was not in regard of Him the Mammon of Iniquity; but indeed the fruit of Industry, not purchased by fraud, or injury, or oppression (as sometimes it is) but by a diligent and laborious hand, which hath in Scripture the promise of Riches made unto it.  
He was not suddenly rich, as one that made haste thereunto, (as Solomon complains of some) which is oftentimes very suspicious, & seldom prosperous; but he came up to his Estate by degrees, and leisurable proceed, wherein He might discern the hand of God going along with him, and assistant to him. And when he came to have an Estate considerable, his Charity and desire of doing good grew up with it, and as our Saviour here advises, he began to think with himself of making him Friends therewith, which he did in great Abundance.  
His First Care was that which the Apostle Paul seems to require, 1 Timoth. 5.4, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To show piety at home, and to take care of his own Relations. He was mindful and careful of that. And forasmuch as being a Bachelor, he was destitute of those more direct and nearer Relations of Wife and Children, his Bounty spread itself forth to his Collateral Branches, for whose sake it is to be thought he was the willinger to deny himself the Comfort of those other Dependences. And he was exceeding large and ample in his provisions for them in every respect, both in educating them suitably to their proper dispositions and inclinations; and afterwards being grown up and fitted for further Improvements, in perfecting these Beginnings to them. In that he very prudently and bountifully stocked some, matched others, and followed them with his continual advice, and other assistance. One of them amongst the rest I cannot but take notice of especially, whom he brought up in Learning, 
* Mr. Walter adam's B. D sometime Fellow of Emmanuel-Colledge in Camb. and now Minister of Hampsted near London.  first at the Grammar-School here in London, and afterwards at the University of Cambridge; and since that being settled in the Ministry, hath followed him with further encouragements, wherein his Cost was not Ill bestowed; God blessing him with the Comfortable Success of all his Love in that particular.  
Having thus comfortably and plentifully provided for his own Relations, and shown piety at home, his next care was of the public and doing good abroad: for which purpose after good and serious and very private advice taken with such friends as were fit to be consulted in such a business, he pitched upon a design of founding a free grammar School at Newport in the County of Salop, the place of his Nativity, where he erected a large fabric, for the teaching of fourscore Scholars (gratis) born in the said Town, or living within three mile's compass thereabout. A large library over the said School: and also two fair houses thereunto adjoining for the two Schoolmasters therein to inhabit; together with Gardens and Ground appertaining. He likewise settled lands of about ten pounds per annum for the teaching of children in the English school to fit them for the Latin Grammar-school.  
He built four commodious Almshouses fronting the Court-yard of the said school towards the street, and likewise settled a yearly: maintenance upon the Minister of the said town for the yearly Catechising of the said scholars and other youths.  
He settled exhibitions for the maintenance of four poor scholars of his Foundation at the University: and also yearly to cloth and put forth to be apprentices four poor youths to convenient Trades.  
He made provision for the constant repairs of the said school, and Almshouses, and for other conveniences belonging thereunto, all which in his life time he saw fully effected, and did himself amply endow with good lands there adjacent. He obtained a Confirmation of the settlement thereof, and of the prudent Statutes for the Government of the said School by Acts of Parliament according to law.  
He hath moreover taken order that after his Decease there should be built a fair Market-house with a Town-hall over it in the said Town of Newport: for the effecting whereof he hath made ample provision.  
Furthermore, he hath by his last will and testament given unto Christ's Hospital (where he was a governor) an hundred and fifty pounds. To the Poor and Parish of St. Lawrence-Jury (where he had lived for many years) an hundred and twenty pounds. To ten poor Ministers widows five pounds a piece. To twenty poor men of the Haberdasher's Company twenty shillings a piece yearly for ever. And to the same worthy Company (whereof himself had been an Ancient member) he left friendly memorial of his respect. In whom likewise he reposed the TRVST of all his former settlements, and made them the visitors and overseers thereof with due allowance for defraying the charges concerning the same.  
When the aforesaid Schools were finished, and endowed, and two able and eminent Schoolmasters settled therein, and the Scholars grown numerous, which was in a very short time; An account coming to his hands of those great hopes which the visitors and Schoolmasters conceived of much happiness that the Foundation promised both to present and future Ages, He with Tears uttered these words, or to the like effect.  
That he had great cause to bless God who had entrusted him with such an estate, but much greater cause to bless him for giving him an heart to dispose it in a way that might conduce to God's glory, and the good of his country.  
After all this his cost labour and travail, which was great and of long continuance, he hath by his last will and testament with so much wisdom, love, and impartiality, bequeathed a very fair estate among all his relations and other friends, as that it is believed there's not one of them, but rests abundantly and thankfully satisfied. there's many a man that in dividing his estate divides also his friends, whom he divides that estate unto, and does not make friends but Enemies of the Mammon of unrighteousness. But it was his happiness to do the quite contrary, he did not hereby divide his friends but rather unite them: and not only make them friends to himself, but also one to another.  
God blest him with a long life, which in itself is a great blessing, and accordingly both to be accounted and improved, he was an old man, and full of days, about fourscore years of Age & (which made it so much the longer) free from those Infirmities which old Age is subject unto and oftentimes encumbered withal; God making good that promise to him, which is conditionally made to a good and righteous person. Job. 5.26. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in its season.  
Let those whom God hath blest with such opportunities as he had be careful all they can to improve them as he did, that so making to themselves friends of this Mammon of unrighteousness they may at last be received into those everlasting Habitations, which God hath prepared for all that love his appearing.    

ERRATA.  
Page 25. lin. 2. read not to know whither. pag. 28. deal lin. penult. in some Copies.