Dr. KIDDER'S SERMON Preached before the Lord Mayor, etc. AT S. SEPULCHERS CHURCH, ON Easter-Tuesday, April 22. 1690. PILKINGTON Mayor, etc. Martis xxix. Aprilis 1690. Annoque Regni Regis & Reginae, Willielmi & Mariae, Angliae, etc. Secundo. THis COURT doth desire Dr. Kidder, Dean of Peterborough, to Print his Sermon, Preached on Tuesday in Easter-Week last, before the Lord Mayor, aldermans, and Citizens of London at S. Sepulchers. Wagstaffe. THE Duty of the Rich: IN A SERMON Preached before the LORD MAYOR, AND Court of Aldermen, AND CITIZENS of LONDON: AT S. Sepulchers Church, ON Easter-Tuesday, April 22d. 1690. By Richard Kidder, D.D. and Dean of Peterborough. LONDON, Printed by J. H. for Brabazon Aylmer at the Three Pigeons against the Royal Exchange in Cornhill. 1690. To the Right Honourable Sir THOMAS PILKINGTON, Lord Mayor OF THE CITY of LONDON, AND THE Court of Aldermen. Right Honourable, IN obedience to your Order I present you with the following Sermon. I hearty wish it may gain the End which it aims at; That all Men of Wealth and Public Influence would improve the advantages they have to the Honour of God and the Good of the Community. It is high time to set about it vigorously, and that they make it their constant care and business. Very much Good may be done this way by the united endeavours of those men who have Wealth and Authority: God and all Good men expect it from them: 'Tis at once their duty and their truest interest. This course will be much for the Honour of this great City, 'twill be its best security, and the best means to procure the Divine Protection. May it please Almighty God to inspire you all with a great zeal for the advancement of true Religion, the promoting all works of mercy and beneficence, the encouraging industry and diligence, the suppressing all profaneness, the obviating all unchristian heats and animosities, and the doing your utmost in your several places to all these great purposes. This is the hearty Prayer of Your most assured and humble Servant, Richard Kidder. A SERMON Preached before The Lord Mayor, etc. 1 TIM. VI v. 17, 18, 19 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. THERE is no condition whatever in this world but what is liable to temptation and a snare: but none is more obnoxious than that of the prosperous and wealthy. There are many that have born poverty and other afflictions well, and not only born them but improved them too: they have been happy occasions of good to mankind; and most of our attainments have been owing to our afflictions. And the Church of God was never more conspicuous for piety and goodness than when she was poor and persecuted. Nulla pars vitae nostrae tam obnoxia aut tenera est, quam quae maximè placet. Senec. But on the other hand there are but few men that can bear prosperity well, that can concoct and digest a prosperous and full condition. This is generally too fulsome and rank for the greater part of mankind. Riches are deprecated by the Wiseman in the Book of Proverbs: They are attended with great cumber and violent temptations; and as they never make us better, so they do often leave us worse. We are in very great danger when we are prosperous. This the Apostle well knew, and therefore requires Timothy to take care in this matter: And that he does with vehemence and great concern; he does not bid him barely to tell them that are rich, or put them in mind of their danger, but to charge them, or to press it home upon them; to rouse and a waken them to a due sense of their danger and their duty, and of their truest interest also. Charge them, etc. In which words Timothy is put upon discharging his duty towards those who were rich; and to that purpose to warn them what to avoid, what to do, and what great reason they have to comply with this advice. For the more orderly proceeding and better speaking to my words, I shall First, lay before you the danger in which rich men are, and what it is they are especially to be cautioned against. That they be not highminded, and trust not in uncertain riches. Secondly, the Duty of Rich men, or what they ought to be earnestly put upon: viz. To trust in the living God, to do good, to be rich in good works, ready to distribute, willing to communicate. Thirdly, the true interest of Rich men, or the motives that may be used to persuade them to the discharge of their duty; where I shall consider the importance of what S. Paul lays before us to this purpose in the words of my Text, Laying up a good foundation for the time to come, and that they may lay hold of eternal life. Fourthly, I shall make some Use and Application of what shall have been said. I. (I.) I shall lay before you the danger in which Rich men are, and what it is they are especially to be cautioned against. That they be not highminded, and that they trust not in uncertain Riches. Great is the danger of plenty and fullness; Pride, and fullness of bread, and abundance of idleness, met together in Sodom. Ezek. xuj. 49. This often extinguisheth that lively sense that we ought to have of our dependence upon God, renders our Prayers languid and weak, and gives fuel and nourishment to our lusts and our vices; it chokes God's word, keeps our faults from our eyes, and makes us unmindful of the needs of others. But I shall confine myself in this matter to the words of my Text. St. Paul would have Rich men charged that they be not highminded. Haughtiness and Pride, a great opinion of ourselves, and contempt of our poor Brother, do commonly attend upon Riches. We too often reckon them the pledges of God's favour, and marks of his kindness, or the fruits of our own wifedom or industry; and instead of being modest and thankful, we grow proud and insolent. Hence it is that Moses does so often charge the Israelites, that when they should have eaten and be full, that they forget not God, nor lift up their heart. Deut. vj. 12. viij. 10,14. And there is great reason that we should be very careful that we be not swelled with Pride and Vanity upon this account. If we consider things with due application of mind, we shall think it a very reasonable charge given here to the rich, that they be not highminded: for whatever ground there be for thankfulness, here's none for Pride or Arrogance. Be it so that you are rich; 'tis the blessing of God alone that hath made you so; your accounts will be the greater, and much will be required of all them that have received much. Your wealth does not advance you toward the Kingdom of Heaven. Our Lord hath said it, A rich man shall hardly enter into the Kingdom of Heaven. Matt. nineteen. 23. And St. James, that he is made low; Jam. i. 10. and St. Paul, that God hath chosen the weak things of the world. 1 Cor. i 27. Again, our Blessed Saviour, Woe unto you that are rich, for you have received your consolation. Luke vj. 24,20. And on the other hand, Blessed be ye poor, for yours is the Kingdom of God. Riches are so far from helping forward our Salvation, that they often obstruct it, and always render it more difficult and hazardous. We must give a strict account how we got our Wealth, and how we spend it Here's enough to humble us, no ground for Pride or Arrogance. Well might the Apostle require Timothy to charge them that are rich that they be not highminded. But he would have them charged too that they trust not in uncertain Riches. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. That they do not confide in the uncertainty of Riches. There is great reason for this charge, if we consider how commonly Rich men miscarry in this matter, or how great a folly and evil it is so to do. First, Rich men do too often trust in their Riches. We read of them that trust in their wealth, and boast themselves in the multitude of their riches. Psal. xlix. 6. lij. 7. Too many there are to whom the Psalmist's words may be applied. Lo, this is the man that made not God his strength, but trusted in the abundance of his riches. We desire them passionately, and promise ourselves great ease and satisfaction from them. We too commonly make them our refuge and stay, and when riches increase we set our hearts upon them. Psal. xlij. 10. Hence we expect ease and relief; we please ourselves when we think of them, and promise ourselves mountains of felicity from them: There is hardly any man of Wealth but is in danger, and therefore had need be charged. Secondly, This is great folly and a great evil. 'Tis great folly to trust in uncertainty, to fix our stay and our hope upon that which may fail us; to bear and rest upon any thing that may fail us, and give way, is so great a piece of folly that we are not guilty of it in other cases. Nothing is more uncertain than Riches. This earthly treasure moth and rust doth corrupt, and thiefs break through and steal. Matt. vj. 20. It makes itself wings and flies away. It lies at the mercy of wind and weather, of fire and water, of robbers and false people, of a multitude of accidents and contingencies. Besides, to trust in uncertain Riches is a great evil: 'Tis to make Riches our God. 'Tis Idolatry in the truest sense. 'Tis no matter though we build no Altars, though we offer no Blood nor Incense, if we trust in them, and give them our hearts, we make them our God, and shut ourselves out of the Kingdom of Heaven. How hardly (says our Saviour) shall they that have Riches enter into the Kingdom of God Mark x. 23,24,25. They are an hindrance to them that have them; but for them that Trust in them, as our Saviour adds afterward, It is easier for a Camel to go through the eye of a needle, than for such men to enter into the Kingdom of God. 1 Cor. vj. 9 This Idolatry will exclude us from the inheritance of God's Kingdom. This puts us out of God's favour and the state of grace; this friend of the World is the enemy of God: And such a friendship of this world is that Idolatry which is wont to be expressed by Adultery, or Spiritual Fornication: And this seems to be the importance of what St. James says. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Jam. iv. 4. Our Saviour assures us that we cannot serve two Masters, God and Mammon. Mat●. vj. 24. II. (II.) I consider the Duty of Rich men, or, what they ought to be earnestly put upon: viz. To trust in the living God, to do good, to be rich in good works, ready to distribute, willing to communicate. First, To trust in the living God. Not that this is the peculiar duty of the Rich, for 'tis the Duty of all: But the Rich are considered here as prone to trust in uncertain Riches, and in opposition to that are to be warned and charged to trust in the living God. And that very agreeably in this place. For whereas Riches are perishing things, flitting and uncertain, unsatisfactory and disproportionate, unable to make us happy and at ease; and are so far from it that they often perplex us and pierce us with many sorrows: 'tis very fit they should be directed where to place their trust and their hope, and so wisely to place it that they may not be disappointed, and nothing could have in this case been advised more agreeably than this, that they should Trust in the living God. In the living God and not in fading and perishing Riches. In God who lives, and lives for ever; who is the first and the last, and always the same: who lives from himself and can never die or fail to be, and be what He is, with whom is no variableness or shadow of turning. 'Tis worth our while to make him our trust who cannot fail us, to place our hope in Him who only hath immortality. What can our Riches avail! what comfort can they afford in the day of trial! what proportion do they bear to our needs, or to our capacities! what stupendious folly is it to trust in such uncertainty! To direct our thirsty and parched Souls to these empty and broken vessels, and to neglect the fountain of living waters! On the side of Riches there's nothing but vexation or vanity, but varnish and uncertainty, a splendid nothing, that hath baffled and abused the Sons of men from one generation to another. On the other hand if we trust in God, in the living God, we shall never be deluded with false hopes, never frustrated in any just expectation. We shall be provided for by an infinite Wisdom, protected by an Almighty power, and be sure to lack nothing. Here's a motive to this in my Text, Who giveth us richly all things to enjoy. We ought to trust in the giver, not in the gift; to hope in Him that gives us all things: and not only our being, our life and breath, not only the necessaries of our being, but the comforts and satisfactions of it also: not only what is needful, but what is for delight and for ornament; for entertainment and caress; He hath advanced the Rich above their Fellow-creatures, and dealt out his favours with a bountiful and liberal hand. And therefore are the Rich particularly obliged to trust in so great and kind a Benefactor: This motive also is of great force to set home the remaining Duties of the Rich, which follow in the next words, and which Timothy is required to charge them with: viz. Secondly, That they do good; i. e. that they bestow benefits: that they be rich in good works; that is, that they abound in these things: Ready to distribute; i. e. liberal, and prompt, and always prone to do them: Willing to communicate; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that they be of a public spirit, not of a narrow and private one; but doing that which is for the good of the Community of which they are but members. I shall wave the critical and nice enquiry into the original words as they lie in the Greek Text: But yet I shall not forbear to consider the words particularly in order to my laying before you the several branches of that duty which is incumbent upon Rich men. First, That they do good: This is very comprehensive, and extendeth very far. To all sorts of Good works; to works of Piety to God-ward; of Justice and Mercy to our Brother; Sobriety and Temperance, with regard to ourselves: But more particularly and specially it takes in all benefactions towards our neighbour; and as his needs are many and various, so are the parts of this Duty likewise. Under this Head are contained, the clothing the naked, the feeding the hungry, ministering to the sick, comforting the afflicted, vindicating the injured, encouraging the diligent, and advising and instructing the weak and ignorant. Such acts of kindness are not to be limited, either to persons or times. We must do good to all, to our enemies, to strangers, and to men who differ from us: To the present Generation and to Posterity. Secondly, That they be rich in good works: They must do them plentifully, give portions to six, and also to seven; not confine themselves to one sort of charity, or to some small measures, but as God hath given them great plenty, so must they give largely too. 'Tis not enough for them who abound in wealth to give away a little broken meat at a Gate, or a few Gowns at the return of an annual solemnity, or to throw away now and then a few lose grains among the poor. This is not to be rich in good works. 'Twould well become these men to think of some endowments, or considerable additions to Churches or Hospitals, or of erecting Work-houses, and redeeming a number of men from Prisons and great miseries. Thirdly, that they be ready to distribute; i. e. that they be prompt and prone, and always disposed to do good works. There are those who will not refuse to comply when they are put upon a good work: they will not stand out and be singular when others contribute, but yet they are not forward to promote, nor much pleased to be moved this way. But St. Paul would have Rich men of a temper and inclination this way. Fourthly, Willing to communicate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, of a public spirit, designing the good of the Community, and preferring it not only to private interest and advantage, but to private and particular charity also. There are some things of that nature that they are for the good of a Kingdom, of Cities and Societies of men; for the good of the present, and of succeeding Generations. And the farther any good work reacheth the better it is, and the greater imitation of God's goodness, who is good unto all, and whose mercy is above all his works. The substance then of the charge laid here upon Rich men amounts to this: viz. That they exercise themselves in all sort of Benefactions, and that they do it largely, according to the proportion of their Wealth and Store; that they be always prone and inclined this way, and that they be more especially addicted to those good works which promote the good of the Community. I proceed to consider, III. (III) The true Interest of Rich men, or the motives that may be used to persuade them to this discharge of their Duty; where I shall consider the importance of what Saint Paul lays before us in the words of my Text, Laying up a good foundation for the time to come, and that they may lay hold of eternal life. And that you may take in the following particulars. 1. This is the true end and use of Riches. The end for which they were bestowed, and the best improvement that can be made of them. They were never designed to be hoarded up and laid by, but to be employed for the honour of God, and the benefit of each other. 'Tis the use of them that gives them their price and value, and stamps them with the fairest character: Not to be useful differs very little from not to be at all. He that hides his Talon is as if he had never received it. He that keeps his wealth (as a Gaoler keeps his Prisoner) voids the end for which 'twas given. Such a man detains good from those to whom it is due, and is false to his great Lord that entrusts him, and his wealth becomes Mammon of unrighteousness. For so Riches are not only when they are ill gotten, but when they are detained from the uses for which they were bestowed. We are but Stewards and trusties, and not to dispense is to fail of our trust, which is Injustice in the sight of God and Men. 2. 'Tis the best way to make them a blessing, and a durable one: A blessing to ourselves, and to our Posterity also. A Blessing I say, for Riches alone, and separately considered, are not a Blessing. The Wise man deprecates them as an Evil, or a Snare. And Solomon says, There is a sore evil which I have seen under the Sun, namely, Riches kept for the owners thereof to their hurt: But those Riches perish by evil travail: And he begetteth a Son, and there is nothing in his hand. Eccl. v. 13,14. How many have been ruined by Wealth, and have perished by Plenty! Poverty, as great an evil as we think it, hath less of danger, and hath done less harm than Riches. If Poverty be reckoned (as 'tis in the Law of Moses) among the Curses, yet Philo the Jew observes it is placed among them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the lightest evil: Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore Riches are not to be placed among the greatest Blessings. They are as they are used, and they must be used with great care and caution; they are like a rich Soil that will indeed produce excellent Fruits, but than it must be cultivated and well planted, weeded and kept clean, or else it may produce what is noxious and mischievous: The Soil will not of itself afford the best Productions. Riches will corrupt and run to putrefaction as well as other things: They must be seasoned and stirred, or else they'll corrupt and stink, and that not without the greatest danger to the possessors of them. Riches are like great waters, if they stagnate they are hurtful; they are wholesome if they run. 'Tis the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the stagnation of wealth Basil de Divit. Conc. V. that is dangerous, or useless and unprofitable at least. By Alms and Good Works we season our Wealth, and preserve it from perishing; we pair away its hurtful superfluity, and noxious qualities. We must do by our Wealth as the beautiful Woman that was taken Captive from an Heathen Country, was obliged to do by the Law of Moses: Deut. xxi. v. 10, etc. Before she could be joined to an Israelite, she was obliged to shave her Head, and pair her Nails, and lay by the garments of her Captivity, and bewail her Father and Mother. There is in Wealth a praeputium that must be cut off; and we must do as the Jews were obliged to do by their Trees which they planted in Canaan, set aside some of their Fruits as uncircumcised, and not take all the increase to ourselves: Leu. nineteen. 23. In a word, Riches are no blessing to him who does not exercise himself in good works: They are so far from it, that they are a Snare and a Curse. Nor are such a man's posterity like to be much the better for such an uncircumcised Estate, unless they take the advice which Daniel gave to the King of Babylon. Break off thy sins by Righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening to thy tranquillity. Dan. iv. 27. The surest way of leaving a blessing upon an Estate to our posterity, will be to bestow great portions of it in Works of Mercy and Piety. I have been young, and now am old, (says the Devout Psalmist,) yet have I not seen the righteous forsaken, nor his seed begging bread. Who he means by the righteous, we may learn from his following words: He is ever merciful and dareth, and his seed is blessed. Psal. xxxvij. 25,26. That Wealth and Patrimony is like to last longest, that comes thus commended to the Blessing of God. Patrimonium Deo creditum nec Resp. eripit, nec fiscus invadit, nec calumnia aliqua forensis evertit. Cyprian. 3. 'Tis a great act of pure Religion, and that is what we all profess and pretend to: 'Tis not only an Ornament, but 'tis a part; not only a part, but a main, and essential, and indispensable part of it too; and without which all that we profess or do is nothing better than mere pretence and show. Matt. xxij. 37. Pure Religion and undefiled before God and the Father is this, To visit the Fatherless and Widows in their affliction, and to keep one's self unspotted from the World. Jam. i. 27. Let men pretend to Faith as much as they will, let them boast and vaunt of it as they please; As the body without the spirit is dead, so faith without works is dead also. Chap. ij. 26. Let others pretend to what degree they please (even the most Seraphic) of the love of God: Yet whoso hath this World's good, and seethe his Brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 1 John iij. 17. Let the proud Pharisee boast of his frequent fasting, of his bowing down his head like a Bulrush, and spreading under him Sackcloth and Ashes. Is not this the fast that I have chosen, (says God?) To deal thy bread to the hungry, and that thou bring the poor, that are cast out, to thy house? when thou seest the naked, that thou cover him, and that thou hid not thyself from thine own flesh? Isai. lviij. v. 7. And for Sacrifices of old, though they were of God's institution, and made a great part of his Worship; yet He declares that he preferred Mercy before them: I desired Mercy, and not Sacrifice. Hosea vj. 6. For all the other instruments or means of Religion, how serviceable soever they may be, are yet not worthy to be compared to Brotherly Love and Charity, to Acts of Mercy and Relief. There are two ways especially by which we do express a Religious frame of Mind; viz. By imitating of God; and, Secondly, by a thankful acknowledging his Mercies: Both these are well done by Acts of Mercy. First, By Acts of Mercy and Beneficence we imitate God, and by that express a Religious temper of Mind. To imitate Him whom we pretend to worship, is very reasonable and safe: And if we live by this Rule, we shall make considerable attainments in Religion. Hence it is used as a great Motive under the Law of Moses, That they should be Holy, because God was Holy. And our Saviour does more than once use this Topick, when he persuades his Followers to forgive their Enemies, and to do good; He would have them merciful, as their Father in Heaven is merciful: And 'tis believed the Heathens upon this account were wicked, because their Deities were represented as such; they were wicked Magisterio Deorum. But the wiser of the Heathens owned God to be good, and the greatest Benefactor to Mankind; and that the way to imitate the Gods, was to do Benefits; Hic est vetustissimus referendi benè merentibus gratiam mos, ut tales numinibus adscribantur, Plin. Nat. Hist. l. 11. c. 7. And they were so far of that persuasion, that they reckoned their great Benefactors among their Deities. We have here a powerful Motive to do good, etc. from the Example of God, and of our Blessed Saviour, who went about doing good. God is good unto all, and his Mercies are above all his Works: If we think we have reason to worship Him, we have the same to imitate Him, and to be Followers of God as dear Children. Secondly, By Acts of Mercy, we make an acknowledgement or recognition of his Mercies to us; by which we do likewise express a Religious frame and temper of Mind. This is the way to own him to be the Author of all our Mercies: And when out of gratitude, and a sense of his favours, and for his sake, we do good to our Brother, we do effectually demonstrate, that our Religion is more than bare profession and pretence. And here is another very powerful Motive to prevail with them that are Rich in this World to do good, etc. 'Tis due from them as a Tribute of Praise to God, who alone hath made the difference: Among the Jews this was done by certain Eucharistical Sacrifices, where the Offerer expressed the sense he had of the Divine Mercies by his Oblation; of which a very small part only was offered upon the Altar, the rest was divided between the Priest and the Offerer. And as the Offerer had the bulk or main part of the Offering to himself, so he was obliged by the Law of Moses to take care that it might not be laid by any long time for his own private use; it was to be eaten quickly, and consequently not eaten by himself alone: But his Neighbour was to be partaker with him. Charity and Hospitality was thus provided for: 'Twas not the Offering that God accepted alone, but the grateful Mind and the thankful Recognition of the Offerer: And He was to express that by his kindness to his Brother. Hath God given you Wealth, and abundance? Make your Acknowledgements to Him who alone hath made the difference: Let it appear that you have a due Sense of his Bounty. How many ways may you express the great Sense you have on your Mind of the peculiar Mercy of God to you? There are some that want bread and clothing; some are diseased, others in prison; some hopeful Youths will want instruction, and a way of livelihood, without your charity and care: You may, if you please, comfort many a mournful Widow, support many fatherless Children, help many disconsolate Strangers, keep many from Idleness and more from Starving: God hath done much for you, is it not fit you should cast about what to do for Him? For Him who hath given you all things richly to enjoy; For Him who is your greatest Friend and Benefactor; For Him who hath the greatest right to you and yours: Shall we spend upon our Lusts, or in the Service of the Devil, what God hath so bountifully bestowed upon us? This would be the greatest impiety and ingratitude at once. I remember Cyprian upon this occasion brings in the Devil (accompanied with his numerous train) vaunting over our Saviour: De Opere & Eleemosyn. Ego pro istis quos mecum vides, nec alapas accepi, nec flagella sustinui, nec crucem pertuli, etc. For these followers of mine (says he) I have received no blows, endured no stripes, nor born a Cross, nor shed my blood, a price of their redemption; I promise no heavenly Kingdom, no immortality in Paradise; And yet (says he) they present me with great, and precious, and costly gifts, etc. Tuos tales munerarios, Christ, demonstra, etc. Show me, O Christ, such followers of thee among the rich and the wealthy, who are encouraged by the promise of Eternal life. We shall be without excuse, if we do not that out of gratitude to God and our Saviour, which others do in the service of the Devil, and prosecution of their lusts. 4. To do good, etc. is the way to secure to ourselves Eternal life; 'Tis at lest a necessary condition on our part, and the way to it; without it we must never expect that Blessed state. And thus much is intimated to us in the words of my Text, which come next to be considered: Laying up in store for themselves a good foundation against the time to come, that they may lay hold on Eternal life. 'Tis considered as a foundation, which though it do not raise, yet it must precede the following superstructure; Our hope of Eternal life falls to the ground without this course: And if we would build to any height or purpose, we must lay a good foundation first: But the Greek word we render foundation, is thought to signify somewhat else here, and that as agreeably to my present purpose: And this a writing that is obligatory, or a writing that gives the Creditor caution, and a right to recover his debt: And this 'tis supposed to signify in correspondence to a certain Hebrew word that answers to it. And thus this Greek word is supposed to signify in the following Epistle, The foundation standeth sure; 2 Tim. ij. 19 That is, God's Covenant or Promise: For it follows, Having this Seal, etc. A Seal belongs properly enough to a writing or instrument of Contract, but not to a foundation which lies underground: And in this sense they that do good may be said to have good security that they shall not lose their reward; and 'tis the best and surest whatsoever: Quas dederas tantùm semper habebis opes; He that gives to the poor, dareth to the Lord; Prov. nineteen. 17. and He hath engaged to re-pay him: The Reward is due now by Covenant and Promise: Henceforth (says St. Paul) there is laid up for me a Crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. 2 Tim. ij. 8. We disclaim the Merit, but must believe the Necessity of Good Works, in order to obtaining Eternal life: And this we must do if we believe the Holy Scriptures; They put us upon them as the way to Glory and Immortality. Thus our Saviour, Sell that ye have, and give Alms: Provide yourselves bags which Wax not old; a treasure in the Heavens that faileth not. Luke xij. 33. Again, Make to yourselves friends of the Mammon of unrighteousness; that when ye fail, they may receive you (i. e. ye may be received) into everlasting habitations. xuj. 9 Give diligence (says St. Peter) to make your calling and election sure. 2 Pet. i 10,1●. This is indeed according to our ordinary Copies; but 'tis otherwise in some other Copy of the Greek: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e. Give diligence, that by Good Works ye make your Calling and Election sure. It follows, For so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. All this agrees exactly with the words of my Text, Laying in store, etc. and affords a mighty Motive to do good: He that does good, advances toward Heaven; does that which tends to the lessening his account, and making sure his future Happiness: He that shows Mercy for God's sake, shall not fail to receive it when he needs it most; and we shall need it at that Great Day. These things we firmly believe, or we do not: If we do not, why do we profess the belief of them? If we do, we need no other Motive to do good: For we take the wisest course when we exchange Perishing for Eternal Riches; when by Works of Mercy here we store up a reversion of Mercy at that great and terrible Day, when God shall treat every Man according to his Works. And when all good Men will receive a reward incomparably beyond what our Eye hath seen, our Ear hath heard, or hath entered into the Heart of Man to conceive. iv (IV.) I proceed now to make some Use and Application of what hath been said. 1. We may learn from what hath been said, the great danger of a plentiful and prosperous Condition: St. Paul thought so, when he put Timothy upon the Charge here in my Text; Charge them that are rich in this world, that they be not highminded, etc. I wish we were duly sensible of this truth: If we were, we should now and then tremble for fear we should receive all our good things in this life. Here's enough to humble the most prosperous, if it be duly laid to heart: Here's nothing in this World generally more unhappy than that Man is who meets with no Affliction, or with very little. We pity the poor and destitute, and we ought to do it: But, alas! there are young persons to be seen in Coaches, and with Trains after them, that are acquainted with nothing but the glozing Side of the World, that spend their Time in Plays and Pleasures, that in the Judgement of a Wife man, are greater Objects of Pity and Compassion. 'Tis a peradventure but these young persons lose their hopes of a future happiness: They will be in great danger of forgetting God and themselves. We treasure up Wealth for our Children; we design to make them great Fortunes, as we call it: But, alas! vain Men that we are, we know not what we do; We rake together what perhaps will be but the nourishment of their Pride, the fuel of their Lusts, and a snare to their immortal Souls. God give us a due sense of this danger of prosperity. This would mightily dispose us to do good: And for that reason sure St. Paul makes it the first part of the Charge, That they who are rich in this World, should not be highminded, etc. 2. We may also learn, from what hath been said, the true use of Riches. They are not things desirable upon their own account: So far from it, that the Wise man deprecates them as well as Poverty: And indeed Poverty seems the less Evil of the Two to him that considers things with due Application. But I will not enter into that Enquiry now. 'Tis certain that the Good of Riches lies in this, That they give us an opportunity of doing good in the World. 3. Give me leave then to press upon you the Duty that lies before you in the words of my Text; To do good, to be rich in good works, ready to distribute, willing to communicate. If you would have it in other words, you may take it in our Saviour's, Be merciful, as your Father which is in heaven is merciful. Imitate God and your Blessed Saviour; show whose Creatures, and whose Disciples you are: And if the Mercies of God, and the Example of Jesus be not powerful enough; yet your own Interest, methinks, should not fail to move you. Be kind to yourselves, and to your Posterity. Lessen your accounts, and lay up a store of Mercy against you need it. Do not leave an unseasoned and unblessed Estate to your Children. Correct it, and make it wholesome, that it prove not their Bane. Let it have none of the Cries of the Poor mingled with it. Adorn your Holy Religion, and let all Men see the mighty Sense you have of the Mercies of God, and of the Love of Jesus. Do good while you can. Your opportunities will not always remain. The time may come that you may not be able to do it. Serve your Generation with your Power and Wealth; encourage Piety and Diligence; promote with all your Might the good of Souls, and the benefit of the Public: This will gain you a Name better than that of Sons and Daughters; 'Twill bring you Peace upon your dying Beds, and (if you continue and abound) you will at last enter into Joy unspeakable, and full of Glory. Which that we may all do, God of his infinite Mercy grant, for Jesus Christ's sake. FINIS.