A SERMON Preached May 23. 1700. AT FECKENHAM IN WORCESTER-SHIRE, Before the trusties appointed BY Sir THOMAS COOK'S Bart. To manage his Charity given to that Place. By BENJ. WOODROFFE D. D. Canon of Ch. Ch. AND Principal of Glocester-Hall in Oxford. The liberal deviseth liberal things, and by liberal things shall be stand. Is. 32. 8. Printed at the THEATER in Oxford, 1700. To the Right Worshipful Sir THOMAS COOKS OF BENTLEY, Baronet. IF the following Sermon be not published in the very same words, in which it was Preached before the trusties for your Charity at Feckenham, it must be imputed to the short warning I had to prepare for it; which giving me neither time to pen, nor commit to memory, what I then delivered, obliged me to those sudden, and almost extempore effusions, which 'tis scarce possible so to recollect, as not to from some of the phrases, and expressions than made use of: However as to the matter, and method it is entirely the same, and as such humbly claims your Patronage, none having so good a title to the subject, as yourself, whose Charity was the occasion of it. On which account I could not but rejoice, when I first chose the Argument, that I had so eminent an Example before me, of what I was to discourse: For, was I to speak of doing good, and being rich in good works, and were not your Charitable settlements, as in the place, where the discourse was made, so at Bromsgrave, and in the Parish where you live, with your large Bounty on other pious occasions, a most proper comment on it? as what you farther design in Oxford, in the College you are founding there, with the other growing Charities, which you have in the full purpose of your mind, were, of being ready to distribute, willing to communicate? and both, I hope, will end in the full demonstration of what it is, to be laying up in store for yourself a good foundation against the time to come, that you may lay hold on eternal life: Only great pity is it in the mean time, that (to use the Apostle's words, 2 Cor. 8. 11.) where there is such a readiness to Will, any thing should abstruct the performance? Whose interest it is that such works should be obstructed, is showed in the 24th, and 26th pages of this Sermon; but even that itself is one of the greatest Arguments, why good men should not be beaten off from their good purposes; and I trust 'twill have that effect with you; For (not to mention your own honour, or that of your family;) the glory of God so much concerned in such eminent Charities, will be too strong a motive, why you should be still pressing on toward the mark, which is before you, and Phil. 3. 14. turning the deaf ear to those, who would beguile you of your reward. Although neither can I imagine, why any one should hope to be able to divert him from his good purposes, whose whole life, thoughts, and words are all Charity: I have said it in the following Sermon, (p. 26.) I trust he, for whom I speak, hath too well devised [liberal things] to repent of what he hath done; I trust I can say for our honourable Benefactor in the words of the Psalmist, my heart is fixed O God, my heart is fixed. And I think I have as just assurance for what I say, as can be had by any, but him alone, who knows the hearts of all men. Busybodies in other men's matters, may create trouble, and uneasiness to him, ('tis what that worthy person, who preached the last year on the same occasion hath observed p. 8.) but will never be able, (such is my confidence towards God for him,) to quench his Charity: If I may judge by his other actions, by the whole course of a serious, Religious life; if the desires, and endeavours of keeping up good order, sobriety, and moderation in a man's family, and himself being the example of it; if to profess piety in ones whole course of living, and labouring to infuse it into them about him; if to appear with the greatest devotion in all acts of divine worship; with that singular reverence to God in his own house, as to allow one's self no other posture, even in the time of Sermon, and reading the chapters, as well as prayers, but that of standing or kneeling: If to be zealous in encourageing the devotion of others, to be troubled, and grieved for those, who absent themselves from the public, neglect coming to the Holy Sacrament, or behave themselves irreverently at either: If to profess, and practise the most universal Charity to all men, to be ready for every good work at present, (as I could instance in very liberal distributions made according to the rule of our Lord, of lending, hoping for nothing again; and nothing hath been received again, but the blessing of being reviled, Mat. 5. 11. and persecuted for it: If not to give only a cup of Mat. 10. 2. cold water in the name of a Disciple: but to administer full streams to them, who come in his Master's name: If to what he is daily doing, to add the forecasting for good works for the future, and consecrating, what he shall have, to Charity: If to mix Justice with Charity, according to the Rules laid down, p. 18, 19, 20, 21, 22, 23. If to make Charity itself the Legacy, he would willingly bequeath his Heirs, at once quickening their zeal for this Grace, and leaving them wherewith to exercise it: If these are things, which will give a man confidence, in what he speaks, (I speak it not to flatter, but excite to a farther pressing toward the mark, for the prize of the high calling ●hil. 3. 14. of God in Christ Jesus,) I think I cannot well be deceived; and I trust, (for 'tis part of your Character I hear venture on,) through the grace of God continuing with you, you will not let any man stop me of this my boasting. For no small joy is it to me, that I can thus boast; 'twill be the great honour, and happiness of the Society, (wherein I am, if it so please God, like to have so particular an interest,) that it had so good an hand to lay the Foundation: What a comfort must it be (be it upon me whatever the defects and errors are, for I must now own myself to have been the Amanuensis in drawing up those Rules and Statutes you have appointed us) to have been employed in such a work under so good, so pious, and wise a Director? 'twas like receiving the Pattern of all, that I was to make, from the Mount, that from time to time I had such instructions from you: What a noble Theme shall we deliver down for posterity in our solemn commemorations, when the generations to come shall rise up, and bless the memory of a Founder, whose example no less than his Bounty, and the good Rules, on which he hath established it, so eminently concurred in the Benefaction. 'Tis a very noble monument you have set up, I could not but observe it, when I was in your Parish-Church at Tardebig, and it shows an hand no more straitened in erecting it, than the heart was to her (I mean your Excellent deceased Lady) for whom 'twas erected: But how much nobler a Monument is what you are erecting here! That stands a demonstration of your just piety towards Her, whose memory is, and will be always sweet; and 'tis a very good testimony of your belief, and hopes of an happy resurrection, that you desire to sleep, and wake together, (for 'tis the same burying place you have made for yourself, in which her remains are;) But this will be the more lasting one; and when that shall molder into dust, or perish in the last great conflagration, this will be then freshest, and ready to accompany you into glory, As, through Christ's merits, all other good works will: and so the Apostle hath said: for in due season we shall reap, if Gal. 6. 9 we faint not: 'tis all, and the best gratitude I can return in my own name, or the name of those, who are subjects of your great Charities, to be putting up our prayers, that you may not be weary in well-doing, there's nothing we can wish happier to yourself, nothing more for his glory, to whom your Charities are thus devoted: In whom I am Most honoured Sir, Yours, In all faithful Duty and Humility. Benj. Woodroffe. 1 TIMOTHY, Chap. VI Ver. 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. THE Apostle, as St. Chrysostom observes on this place, speaking of those who are rich in this world, gives us to understand, that there are others, who are the rich of the other world: Such (says He) was Lazarus; 'twas not gold or silver, or any other corruptible, fading wealth, in which He abounded, but in those hidden Treasures, which neither eye had seen, nor ear heard, nor had 1 Cor. 2. 9 entered into the heart of man: 'Twas not his lot to have the comforts and enjoyments of this world, but, what this world could not give, the joys, and satisfactions of a good mind, the Victories, and Triumphs of Faith, (which enabled him to trample on the world, the flesh, and the Devil,) were his constant attendants: He had not the purple, and fine linen of Him, at whose gate He was laid, not his every day's sumptuous fare, but, what so much exceeded both, the Robes of his Lord's righteousness were his daily wear, the feast of a good conscience was his constant provision: However, as his name spoke his present condition, (for so 'tis in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who hath no help) He was helpless and forlorn here, yet at the same time was He the peculiar care of Heaven, and the dear charge of Divine Providence: Despised as He lay at the rich man's, yet He was not so at Heaven's gate, that standing always open to Him: not so loathed for his sores, but that, (which is the best health,) the soundness of a sincere and honest heart recommended Him to Abraham's bosom, and the Angels themselves were ready to Luk. 16. 20, 21, 22. carry him thither. But such as He, are not the rich to whom the Charge is given in the text: No need to bid them not to be highminded; for humility itself is not the least part of their wealth: No need to bid them not trust in uncertain riches; they have none such to depend on; but they have a surer foundation, (whereon to build,) the Rock of Ages, the living God, who can never fail, nor forsake those who rely on him: No: they are the rich in this world, all whose wealth and hopes lie here; whose gold is their God, and as 'tis v. 6. of this chapter, gain their godliness, to whom Timothy here is so strictly to give the charge, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy, etc. In handling of which, and the following words, I have read unto you, what better method can be observed, than what the Holy Ghost himself here directs? and accordingly taking them up in the order in which He hath delivered them, I shall from the first of these verses observe, I. 1. The proness there is in the rich in this world to be highminded, and trust in uncertain riches. 2. The little reason they have to be so, as 1. From the uncertainty of the riches they so much trust in, so 2. From the certainty of much better riches to be had by trusting in the living God. From the next verse I shall proceed to observe II. The positive duty here enjoined, whereby to evidence this their trust in Him, viz. to do good, to be rich in good works, ready to distribute, willing to communicate: with III. The great encouragement to this duty in the glorious reward that attends it, from the last verse; as 'tis laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. I begin with the first. I. The proneness there is in the rich in this world to be highminded, and trust in uncertain riches: so we are told, Psal. 73. 6. therefore pride compasseth them about as a chain: Violence covereth them, as a garment: v. 8. they are corrupt and speak wickedly concerning oppression; they speak loftily. v. 9 they set their mouth against the Heavens, and their tongue walketh through the Earth: Behold these are the ungodly, who prosper in the world, they increase in riches: And hard is it for a man to increase in riches, and not increase in pride: Go throughout the Earth, call to remembrance past ages, take the examples of the present, and you shall find the confidence men are so apt to place in the multitude of these vain, transitory, perishing things still betraying them to the greatest acts of insolence and inhumanity. What but this made Pharaoh say, who is the Lord, that I Exod. 5. 2. should obey his voice? What but this made Rabshakeh, and his Master Sennacherib Isai. 37. 17. reproach the living God? What but this made Belshazzar praise the Gods of gold, and Dan. 5. 4. of silver, of brass, of iron, of wood, and stone? What but this made Darius accept of divine honours, as if Dan. 6. 7. 8, 9 Himself had been a God? What but this made the fool NABAL (for so was his 1 Sam. 25. 25. v. 17. name and folly was with him:) such a son of Belial, that no man could speak unto Him? according to that of the wise man, the poor useth entreaties, but the rich answereth roughly. Prov. 18. 23. What but this makes the many other fools, we so often meet like the unjust judge, to behave themselves, as if they neither Luk. 18. 4. feared God, nor regarded Man? Is not all this, but because as 'tis, Proverb. 18. 11. men make their riches as an high wall in their own conceit, and their strong city to fly to? Though very strange is it, that that very wealth, which should engage the creature to the most constant dependence on his great Creator, (for what is there shows him so much to be a creature? so uncapable of providing for Himself, as the plenty by which He subsists? for as for gold, and silver, what are these in the use of them but mere fancy, and imagination? what we neither feed on, or are clothed with, and yet are they, what supplies all our necessities? And as to what we are fed, what we are clothed with, can he that hastens to either, tell how his greatest delicacies yield him any the least nourishment? How any of his rich attire makes him warm?) Strange Job 37. 17. therefore is it, above all things so, that that very wealth, which should engage the creature to the most constant dependence on his great Creator, should be so perverted, as to furnish him only with strength, and insolence to resist, or renounce Him, by whose bounty He enjoys all! But such is the baseness, such the degeneracy of corrupted nature, that like the vitiated stomach, how wholesome soever the food be, (for 'tis not that wealth is evil in itself, (for 'tis the good gift of God,) but is made such by the abuse of it.) Such is, I say, the baseness, and degeneracy of corrupted nature, that like the vitiated stomach, how wholesome soever the food be, which it takes in, it turns all into disease and poison. Let us see a little the reason of this in some of those unhappy circumstances which attend the rich in this world: I shall name but three. 1. The base Flattery, they are subject to from others: 2. The Flattery they are too apt to act towards themselves: 3. Those many Lusts fed, and served by their riches, which make them so stupid, and brutal, as to forget themselves, their Brother, their God. 1. The base Flattery, the rich are so subject to from others: Base indeed! For nothing is so mean and unworthy of a man as to flatter another, or be flattered; and that generally, for what both the flatterer, and flattered aught to be so much ashamed: For 'tis not our virtue, 'tis not our piety, 'tis not any real goodness, or honesty, any true Learning, or Wisdom, for which men flatter us; these, as they want it not, so neither can they but disdain the assistance of a lie, and blush to be set off (as all flattery is) with falsehood, and hypocrisy: Things, which unman the very flatterer himself, debasing him even below that feigned humility, by which he hopes to recommend himself to his lofty Master. For humble, and humble himself he must again, and again; cringe, and bow, and temporize with whatever insolence can expect; stoop to all the indignities the froward, perverse, or imperious man can put upon his officious slave; in a word, to all the ill nature the flattered wretch hath of himself, or to which the flatterer hath raised him: The dog fawning for his bone; The buzzing fly playing about for the greasy remains of the shambles; The earwig insinuating itself for the filth, it meets with in the obstructed passages of the Head, are noble metaphors in comparison with what the sordid Sycophants, and Parasites submit to. Should I show them at the Levees, at the Tables, at the diversions, and entertainments, not to say, at all the debauches of their wealthy Patrons; (we have an odd phrase for it,) even holding the candle to the Devil: Should I show them in all their postures of observance to every beck, or nod of the rich sinner; with what veneration they receive all he doth, or sayeth; with what a forward understanding they can apprehend more than he either expresses, or intends: can interpret his wiser thoughts, beyond whatever came into them; and can give him the honour of what he did, or did not; even of all he should have said, or done: with whatever else flearing, sneaking, ridiculous, servile, unmanlike Buffoons can invent for him; what a sad landscape should I give you of human Vanity? Take an instance of this in the words of the Son of Syrach. Ecclesiast. 13. 23. When a rich man speaketh, every one holdeth his tongue, and look what he saith, they extol it to the clouds; and before v. 22: He speaketh things not to be spoken, and yet man justify him. Oh the wit, and wisdom, which flow with the full cups, he administers to others! The gusto there is in every word, he drops, whilst seisined with the highest sauces, and Oleos of a plentiful Table! What a lustre shall his errors themselves have, whilst overlaid with his gold? What a fair varnish shall be put on his grossest vices? His habit, his dress, every gesture, and motion shall all have their peculiar graces; His blemishes, and infirmities shall not only be palliated, but imitated too. 'Tis here, like what too often happens amongst empty pretenders to Learning; whatever be the inside of the Author, the golden letters and gilded back is a part of the book, every novice can read, and for the most part, will not be wanting to applaud the rich sense within, whilst set off with so much cost, and gaudery. And what a glass now is this, for the rich man to dress himself by? How can he but admire himself, where every colour is thus advantageously laid, and every the darkest shadow itself turned into the greatest beauty? As 'tis in the Fable, stretch but the frog to the size of the goodly Ox, persuade him, he is more comely than that or any other of all the inhabitants of the fields; and how can it be expected, but that he should swell, and break? But this is not all, that vain men will be thus deluded, and he most so, who can pay best for being made the fool; but what is worse, that 2. The rich man himself runs in with the flatterer, and is so doubly a fool, so mere an animal under all his fine trappings, as to flatter himself, that all the Parasite, the Sycophant, the hypocritical mocker, (as the Psalmist expresses it,) soothe him 〈◊〉 35. 16. with, is but his due: That 'tis because he is better than others, more favoured of heaven, and of much greater merit, than the poor, (that neglected part of mankind,) that he is thus exalted; not considering, that, as 'tis, Eccles. 9 1. All things come alike to all; that no man knoweth either love, or hatred by all that is before them: not considering neither, that He, who only can give power to get wealth, is the same common ●●ut. 8. 18. 〈◊〉. 5. 45. Father of all, who maketh his Sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust. But that's still the greater unhappiness, that they, who live most in this Sunshine; they, who have the most plentiful showers, 3. Are in danger to have those many lusts fed, and served by their riches, which make them so stupid, and brutal, as to forget themselves, their Brother, their God: As what was it made Jesurun kick, but his waxing fat? for than 'twas he forsook God which made him, and lightly esteemed Deut. 32. 15. the rock of his salvation. This made good Agur put up his prayer, Prov. 30. 8, 9, 10. give me not riches, feed me with food convenient for me, lest I be full, and deny Thee, and say who is the Lord? let me add too, full, and deny myself; lose all my sense, and reason by my riot, and excess: full too, and deny my Brother; forget that he is made of the same flesh, and blood with me, though not so pampered, as mine is; forget, (for that Luxury, and intemperance will bring upon the sot,) at once all the duty I own to God, and man. Hear the prophet Amos, Woe to them that are at ease, Amos 6. v. 1, 4, 5, 6. that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music like David; that drink wine in bowls, and anoint themselves with the chief of ointments; But they are not grieved for the afflictions of Joseph. No: the ease they are at, makes them unsensible of what others feel, and they ought to relieve: Nothing of compassion, and tenderness, Nothing of meekness, and humility, Nothing of love to God, or Charity to their Brother can enter their hearts, where Drunkenness, and Surfeiting; Lust, and Luxury (the Daughters of wealth,) have already taken the full possession. But how high soever the bubble is apt to swell, how rank soever the imposthume may be, whilst thus heightened; there's enough to let out the wind, and corruption of either, if the rich man would but suffer the probe, or lance (let me so express it,) his wealth itself brings along with it, to work the cure: A just consideration as of 1. The uncertainty of the riches of this world, so of 2. The certainty of much better riches to be had by trusting in the living God, would effectually do it; so that however hitherto his own, or other men's flattery may have abused him, however too the lusts, his riches have too much fed, may have hardened him, yet as the Son of Syrach hath said, Ecclesiast. 10. 18. pride was not made for men, he would be able to conclude, that of all men, 'twas not made for the rich. The uncertainty of the riches of this world I reduce to these particulars, 1. To the uncertainty of the riches themselves, as to the gaining, retaining, or enjoying them. 2. To the uncertainty of them, as to any relief they can give under any Trial, or Temptation at present, or 3. At the hour of death, or day of judgement. 1. As to the uncertainty of these riches themselves as to the gaining of them: To put this to yourselves, and let the issue be upon your own experience: Is there any one, who hears me this day, who may not be thought one way, or other to have the riches of this world in his aim? and yet how few are there, if you look up and down on one another, whom you can point out, as having hit this mark? And if any of you in your own, or other's esteem are among those, whom the world calls rich, yet are you indeed so? Have you arrived at what you aimed? and are you (see who answers me the Question!) content to sit down by what you have heaped up? Is there not one bag more, you could wish to fill? or are not those you have filled, made of retching leather, and could still receive some small additions? Is there not another piece of ground? another corner of a field, that spoils the uniformity of what you already have? another house? another mortgage? another something, you could still desire? But suppose that you have your measure (though 'tis a pretty hard supposition,) suppose you have your measure, every one his full load, and were content to go away with it, yet 2. Are you sure, as to the retaining, what you shall have thus gained, that none other will justle you in the way, and lessen, what you would have been contented with? Are you sure, that neither the thief will approach, nor moth Luk. 12. 33 corrupt? or if they don't, 3. Are you sure, you shall always, (let me put it in the wise man's words,) have power to eat thereof, and to take your Eccles. 1. 9 portion, and rejoice in your labour? Are you sure you shall always have the same appetite? Are you sure you shall just satisfy that appetite? Are you sure no disease shall mix with your sumptuous fare? As 'tis (2 Kings 4. 40.) no death shall be in the pot? No: so far are we from any certainty in these enjoyments, that the deeper we drink, the more plentifully we feed on them, the less have they of their own name: the more apt are they themselves by some disease, or malady thereby bred, some surfeit, or other indigestion to turn us out of possession. Considerations alone, one would think, sufficient to humble the proudest worlding; that the riches, he so much trusts in, themselves disdain him as the unjustest usurper; and will first, or last let him know, that he can no more say to his Soul, as He in the Gospel did; Soul, thou hast much goods laid up for many Luk. 12. 19 years, take thine ease, eat, drink, and be merry (though what a folly is it to say this to a Soul, which can relish none of all these things,) than he can say to himself; this Soul, this, or any other v. 20. night, shall not be required of him. But besides this uncertainty of gaining, retaining, enjoying the riches of this world, there's 2. A worse uncertainty in these things, as they are uncapable of giving any certain relief to the possessors of them, when they stand most in need of it, i. e. in the time of trial, or temptation at present, and (when this Soul shall be so required of them, as it must abide an eternal award for Hell, or Heaven, according as they shall have employed those riches,) at the hour of death, or day of judgement. 1. As to the first of these, as these riches are uncapable of giving any certain relief in the time of trial, or temptation: Let the man in a fit of the Gout, Stone, or Colic see, what ease all his bags will give him: the man under trouble, and anguish of mind try his sovereign gold, or whatever other may be the cares, afflictions, and discontents he may meet with in a froward world, let him see whether his heaps of wealth will furmount all: Or to go a little farther, doth the Devil buffet? doth thy own conscience write bitter things against thee? nay, (as it may be) is thy ill gotten wealth itself thy torment? and will the torment, or tormentor be bought off with those riches, which are the strength, and instruments of both? Once more, art thou tempted to dishonour thy Maker, to wrong thy Brother? art thou tempted to any act of cruelty, or oppression? to lust, or luxury? to falsehood, to injustice, to covetuousness, which is Idolatry? and will thy wealth now deliver thee from these evils? 'twere a valuable Jewel indeed, that would be the antidote against all these maladies; But alas! so far is this from preventing it, that 'tis what usually leads into temptation; and then, when most valued, most made use of, is most capable to betray its owner. But 2. More deplorable still is the uncertainty of the riches of this world, that they are then most uncapable of giving us any relief, when to take our leave of this world, viz. at the hour of death, and day of judgement. So the wise man informs us, riches profit not in the day of ●rov. 11. 5. wrath: In both these days of wrath, they are the greatest aggravation of our misery. 1. They are so at the hour of death: for what terror must then seize the sinner, when he shall think how ill he hath employed the many Talents, God lent him? and now that he is going to account for every misspent farthing, nothing shall remain of all his affluence, but the memory of the wrongs, and injuries, the surfeiting, drunkenness, and all other his debauches, whereof he made it the instrument. These are the thoughts which will make death so bitter to the rich, but much more so will it be, when he shall consider, 2. That after death comes judgement; and the account, he is Hebr. 9 27. going to make, is for eternity: What is a man profited, saith he, who best understood the value of these corruptible things, (for if silver or gold would have paid the price, what need had there been of his precious blood to 1 Petr. 1. 18, 19 Mat. 16. 26. redeem us?) what is a man profited, if he shall gain the whole world, and lose his own Soul, or what shall a man give in exchange for his Soul? will the righteous judge of all the earth, then accept of the mammon of unrighteousness as a ransom? or will that be a time for this perishing wealth to stand us in stead, when the Heavens being on fire shall be dissolved, and the elements shall melt with ferunnt heat? Will the purple, and fine linen then cover, or hid the sinner, when he, and they shall be in the same flames? these may hid our nakedness here from a man like ourselves, but what are they to screen us from the eye of an allseeing God? No: could we be supposed to appear in the richest dress in that day; would not the pride, which that serves, only the more expose us to the wrath of our Judge? So far is any thing which we call the riches of this world, from being like to avail us any thing after this life, that the sense we shall then have of the ill use we have made of them, will be, the worm that will never die; the fire that never shall be quenched: 'twas so with the rich man in the parable, Luke 16. 25. Son remember, that thou in thy life time receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented: and no torment equal to that, of having the memory of our past evils made the sentence of our damnation, the guilt we have contracted by our abused riches, when themselves shall be gone, eternally to dwell with us. But I must pass on to the second part of this Head, from whence I am still farther to show, the little reason the rich in this world have to be highminded, and trust in uncertain riches, as they shall consider, 3. The certainty of those much better riches to be had by trusting in the living God. For who would trust in what is so uncertain in the gaining, the retaining, the enjoying? who would trust in what can give no relief in any trial, or temptation? who would trust in what will then deceive him, when he hath the greatest need of aid, viz. in the hour of death, and day of judgement? When if he would but cease to trust therein, he might secure an interest in what, will stand him in stead in all these needful times of trouble. Trusting in the living God would certainly do this; because it supposes trusting in that power, which is able, in that goodness, which is willing to supply us with whatever we need; in that wisdom, which can never be deceived, or deceive; in that justice, which can never suffer those who trust in it, to be injured; in that faithfulness, and truth, which can never leave, nor forsake us. Trusting in the living God too supposes that Faith, those graces which are not, cannot be uncertain: for 'Tis but ask these, and they are gained, and cannot be denied us: John 16. 24. 'Tis but gaining, and they must be retained; for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gifts of God which are without Repentance: Rom. 11. 29. 'Tis but retaining, and they must be enjoyed; still increasing by the use, and fruition. Besides they are what will support us under all trials, and temptations; what will stand by us at the hour of death, and day of judgement; what (when all things else fail,) will never leave us, till made certain in the most fixed state of happiness, i. e. till turned into glory. But then how must this slain the pride of the worldling, when like Lucifer he shall so fall from Heaven, (as highminded as he now is,) as to see the poor of this world rich in faith, and heirs of the Kingdom, which God hath promised them that love him, James 2. 6. but himself cast out? what a misery, what a condemnation, ●ames ●. 6. what a double Hell will it be to such an one, to see so high, so certain a place prepared there, but what by him must never be enjoyed! This as to what was observed from the first part of the text, viz. 1. The proneness there is in the rich in this world to be highminded, and trust in uncertain riches: 2. The little reason they have to be so, as 1. From the uncertainty of the riches they so much trust in, so 2. From the certainty of much better riches to be had by trusting in the living God. I proceed now to the positive duty observed from the second verse, viz. II. That they do good, that they be rich in good works, ready to distribute, willint to communicate: Now doing good will extend as far, as there is any thing that can be the object of our Charity; and that being the Body, and Soul of those, to whom we own this, it will reach to all the outward, and inward, temporal, or spiritual wants of our Brother: To the former will belong the feeding the hungry, the clothing the naked, the taking in the stranger, the visiting the sick, and imprisoned, the ransoming the captive, the relieving the oppressed, etc. To the later the comforting the sorrowful, the assisting the weak, the reforming the vicious, the instructing or advising the ignorant, the imparting to them the knowledge of God and his ways, the teaching them the Principles of Religion, praying for all men, and studying the good of their immortal Souls; and as far as God shall enable, what of this we cannot do by ourselves, to do it by others; by providing fit means, and persons to carry on these charities; that so neither the Body, nor Soul of our Brother may be left naked, or hungry; none of his wants, may be left unprovided for. Now this we cannot be too intent upon; this is that wealth, in the pursuit whereof we cannot be too covetous; cannot too much set our heart upon it: for as to the frequency of such actions, the rule is, we must be rich in good works: as to the sincerity, and constancy of our affections engaged therein, we must be ready to distribute, willing to communicate; And that as the best proof we can give of our trusting in the living God, who giveth us richly all things to enjoy: For by this we make it appear, that as we look upon Him as the fountain of all, so to this fountain we desire all the streams should again return: By this we make it appear, that 'tis to his power, his goodness, his wisdom, his Justice, his faithfulness, and truth we commit all: for to be the living God is all this: It being the same thing to be the fountain of life, and of all other perfections whatsoever. This is all I shall say as to the extent and manner of acquitting ourselves in this Duty; as it 1. reaches all the wants of our Brother, and 2. requires the sincerity, and constancy of our affections, and 3. is the best proof of our trusting in the living God: to which, for the farther illustration of its excellency, I might add 4. the perfection of the Rule, we have for it; which is no less, than the whole Law, and Gospel; the sum of both being Love, and Charity; with 5. the perfection of the great example of this excellent Grace, which is God Himself; for He 1 John 4. 8. is Love: all the works of Creation, and Redemption are but one display of his beneficence: Our Lord Jesus Christ too, our great Redeemer, he is all Love; 'twas that brought him down from Heaven, that carried him through all he did, and suffered for us here below, and that now employs him as our Advocate, and Intercessor at the right hand of the Majesty on high: Nor is the holy Ghost any thing, but the Spirit of Love, Gal. 5. 22. 'tis Love, that he sheds abroad in our hearts; and by Rom. 5. 5. what alone (the highest honour certainly, as well as the highest happiness of the Creature) we can be made perfect, even as our Math. 5. 48. Father which is in heaven is perfect: But these are too large topics to be entered on at present; what therefore we must content ourselves with, is, what was observed from the third part of the Text, viz. III. The encouragement to this Duty in the certain reward that will attend it; expressed in those words, Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life: The Foundation is the chief strength, and support of every building; the more firm and durable that is, the more firm, and durable will be, whatever is superstructed on it: This our Lord hath most aptly set out in his Parable of the wise man building his house upon a rock, and the rain descended, and the floods Math. ●. 24. 25 came, and the winds blue, and beat upon that house: and it fell not, for it was founded on a rock: Now no rock so sure, as that of Charity; the rains may descend, the floods come, the winds blow, and beat upon the house that is thus founded; (sickness, afflictions, persecutions, trials, temptations, death, judgement are these rains, these floods, these winds,) but it will not, cannot fall; It hath the word of God, which must stand for ever to uphold it: for so 'tis written (you heard it in one of the Chapters read this day * The Chapters read were, Is. 32. for the first lesson, Math. 25. for the second. :) the liberal deviseth liberal things, and by liberal things shall he stand, Is. 32. 8. again, blessed is he that considereth the poor, the Lord will deliver him in the time of trouble; the Lord will preserve him, and keep him alive: the Lord will strengthen him upon the bed of languishing; thou wilt make all his bed in his sickness, Psal. 41. 1. 2. and Math. 10. 29. 30. There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake, and the Gospel's; ('tis only exalted Charity can lead us to such high degrees of self-denial,) but he shall receive an hundred fold n●w in this time, houses, and brethren, and sisters, and mother, and children, and lands, with persecutions; and in the world to come, eternal life. Would we have this still more expressly? take it then, in that account, there is given of the manner of proceed to be at the day of judgement, according as men shall have done good, been rich in good works, ready to distribute, willing to communicate; for so we read Math. 25. 34. 35, 36. Then shall the King say unto them on his right hand; come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and you gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. And what now will encourage to the duty, if not the having whatever of Charity we do to others, accepted of Christ, as done to himself? what so crown all, as when by every the least Alms we shall do for his sake, we shall be entitled to his kingdom? But besides that it is written, (and they are the promises of him, with whom is no variableness, or shadow of turning;) so in reason it cannot be otherwise; For, can we, (if I may so speak,) engage the living God? (for 'tis to him we lend, what we give to Prov. 19 17. the poor, 'tis for his sake, we yield up our present possession in the works of Charity; for his sake we part with the riches of this world:) can we trust in him to be our paymaster? and is he that eternal Being, whose power, wisdom, goodness, justice, and truth are all infinite? and can we imagine, where these are all at stake, he should not recompense hereafter, what is done for his name's sake now? Heaven, and earth may pass away; (these material ones will;) but he who governs both, will be always the same, and, as such, ('tis a sure foundation we build on, a sure pledge, and earnest of eternal life,) must give them, who trust in him, a share in glory. But one thing more is there, I cannot but observe for the encouragement to this Duty, from the phrase, in which the reward is here promised, viz. that they may lay hold of eternal life: Laying hold is, as 'twere the taking seism of what we reach after; the beginning to enter on the possession of what we hope for a more full estate in: Now that, with respect to a future life, charity doth: It gins to enter within the veil, whilst here; and anticipates eternity, by employing itself in that work, in which that shall be spent: so Heavenly, so truly divine a thing is it to be doing good, to be rich in good works, ready to distribute, willing to communicate, that he can never miss his way to happiness above, who hath so much of it, in what he doth below. But if this be the good foundation, we must lay up in store for ourselves, against the time to come; If the hand of charity, be that, which must lay hold on eternal life; If it be an hand, which, as 'twere, reaches to it here, and even anticipates the possession, in the works which fit us for it; If we may have so much of real Heaven and its happiness in the way to it; When then must we begin to lay in this store? When thus to lay hold on eternal life? Now this to me seems to be directed by the Holy Ghost, in the first words of the text: for if it be, charge them, that are rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this world, in this, the present age, and time; then 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this world, in this, the present age, and time they are to apply themselves to this duty. And certainly it is so with respect to all charity, as 'tis the fulfilling of that Law, which always requires our constant Obedience, and therefore no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no moment to be supposed, wherein we are excused from paying our duty to it. But 'tis not with reference to our ordinary charities, which are the whole life of every Christian, that I put the Question; Those are not the occasion of this days meeting, or discourse; 'tis with reference to those nobler, and more public charities some men are more eminently called out to; such as the building of Hospitals; building, and endowing Schools, or Colleges; building Churches and settling revenues for the service of them; making large provisions for the poor of Corporations; for the improvement of Trades, and Manufactures, or whatever else may advance the civil, or Religious interest of mankind; 'tis with reference to these and such like great, and extraordinary charities; for which great, and extraordinary persons are raised, and fitted by divine providence, I speak this; that they would not, (what is too often done, and hath almost obtained so far, as if that were the properest time for men to be doing these great things for the world, when they are going out of it,) that they would not add this farther uncertainty to the riches of this world, to put off their charities to that day, to those difficult minutes, when they shall be least able to consider, what is fittest to be done; No: for those who are, or can be ready thereunto, the best time certainly to lay hold on for such works, is the present season; according to that of the Apostle, As we have therefore opportunity, Gal. 6. 10. let us do good unto all men; and that for these several reasons; 1. Because men must then do good, be rich in good works, be ready to distribute, willing to communicate, when they are rich in this world: When death comes, every man is poor: The richest are then devested of their riches, and are themselves to return naked into their Mother's Womb, as they came out of it: Job 1. 21. Then therefore cannot be the season of charity, because than they are no longer the rich, to whom the charge is given. 2. Men must then give their Charities, when men have themselves a Right, and Title to what they give: when 'tis their own: which 'tis not, when God calls them from their wealth; when He who lent it, hath taken away the propriety, and given it to another: that other is my Child, my heir, whom God, and nature have transferred the Title to; Not but that in some cases even such may forfeit their Title, and the Parent, or present proprietor is just in cutting off the entail; but generally speaking, 'tis then theirs, to whom the inheritance devolves, not the expiring, uncharitable man's: for so it may be, if he who could not in all his life time find in his heart to do the least good, shall think then to retrieve a lost stake by snatching it from another. Not that I would therefore damn all such charities, which are then done; for if it be, what had been long purposed; what the good man had laid aside, and devoted to such uses, and only wanted an opportunity to do it sooner; If it be, what by his own diligence, and honest thrift he had been long gathering; and where, the Estate being entailed, he had no ways wronged it; the propriety, the disposal, the charity is certainly his; and may be judged to be among those stores so laid up against the time to come, that he may thereby lay hold on eternal life. But then in the former case, where all things are otherwise settled; where the dying man's lease is expired, and the propriety escheats to the next successor; where 'tis, (as it some times happens,) to cover thy malice, thy envy, thy injustice, will God thinkest thou accept of such spoils for an holy Offering? will he give thee his stores above, for those depredations, thou thus makest below? No: it must be thine, when thou givest it; not what thou hast been feeding thy lust, or serving thy luxury with, whilst thou couldst; and now thou canst no longer cherish these, wouldst turn thy Sacrilege, (what thou snatchest out of the hand of God himself; for 'tis he is the Lord paramount, the indefeasible proprietor, to whom it reverts, and is again invested in; he, that hath recalled it, he that hath extinguished the possession, and transferred it to another:) wouldst turn thy Sacrilege into Sacrifice. 3. It must be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so in the present time, before thou art on thy deathbed, that it may appear, that not only what thou givest, but the charity, by which thou art moved to give it, is thine own; not another man's charity; thine, not the good man's, who persuades it. For as to him, who visits thee in thy sickness, and presses the good work, 'tis charity in him at any time to see the needs of the poor supplied, the outward, or inward, the temporal, or spiritual wants of mankind provided for: But what is that to thee, who hadst never thought of it before; and, it may be, even then art ready to take away with one hand, what thou givest with the other? Thou dost so certainly, if all be not with a willing mind, and 'tis but an ill proof of its being so, that thou hast hitherto forgotten, not to say, opposed it: 'Tis well in him to give, and in thee to take the direction at any time; well if thou art then well-disposed, when thus moved to it: But all this can be, but like a deathbed repentance, which may be true, may be serious, may be safe, but is under those difficulties, leaves those doubts in the scrupulous mind, that 'tis very seldom comfortable. 4. It must be then, when we can hope to make what we give, best to answer the ends of charity: and that in all likelihood is so, when 'tis timely thought on, and all disposed of in a man's life-time, by himself, and not another: For if left to the man, that comes after me, as the Preacher instructs us, who can tell, whether he shall be a wise man, or a fool, 2 Eccles. 18. 19 yet shall he have rule over all my labour, wherein I have laboured, and wherein I have showed myself wise under the Sun. As how often is it seen, that the first Trustee, the first Executor of other's charities, quite inverts, and overthrows the intention of the Donor? I could instance in four or five of the greatest benefactions of our times, no one of which answers the pious design of the liberal Benefactors: Either the charity falls short of what it should be, or of the end for which 'twas given: Indeed 'tis the general fate of the Orphan, to be left forlorn! Thou wouldst leave thy Child Fatherless, and why shouldst thou think to meet with those bowels in another, which thou so long with-heldest from it thyself? Why shouldst thou, when dead, expect to find greater charity from a stranger, than whilst living, thou shewed'st to thy own works? No: the wise, and good man will, if possible, be his own Executor here; It is only for the Ostrich, which God hath deprived Job 39 14, 15, 16, 17. of wisdom, neither hath he imparted to her understanding, to leave her eggs in the earth, and warm them in the dust, and forget, that the foot may crush them, or that the wild beast may break them; she hardeneth herself against her young ones, as though they were not here's, her labour is vain without fear. Is it the curse on him, who getteth riches, and not by right, that like the Partridge, that setteth on eggs, and hatcheth them not, he Jer. 17. 11. shall leave them in the midst of his days, and at his end shall be a fool? and canst thou make it thy choice to expose thyself, and charity to the same fate? Take rather the counsel of the wise man; If God hath put Eccles. 9 10. it into thy heart to do good; do it with all thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest: Leave it not to another to pervert the design; Leave it not to the wisest Chancery to make thy will for thee: Leave it not to those to finish, whose interest (if any such there be,) 'twas to obstruct it, whilst thou didst survive, and are not more likely, to see it better done, when thou art gone: Nay, I was going to say, leave it not to thyself, if it may be sooner, to do it later: For thou knowest not Prov. 27. 1. what a day may bring forth. Expose not thyself to the temptations of the Adversary; Expose not thyself to the temptations of any of his instruments; Expose not thyself to the temptations of thine own deceitful heart; Thou knowest not what a change time, and place, and persons may work thee to: Thou knowest not, what the changes, and chances of this world, what the thief, and the moth may challenge to themselves: Thou knowest not what a moth it may be on thy other Estate to withhold what is once devoted: Thou knowest not, what a curse it may be upon all, if thou once begin to procrastinate, and prevaricate with him, who gave thee the riches, thou hadst vowed to his service: Thou knowest not last, (and 'tis the terror of terrors,) what a provocation it may be to that good spirit of his, who first moved thee to the good work, to withdraw his grace, and quench that very charity, himself had inspired. I shall conclude this with that of the Apostle, ye did run well, who Gal. 5. 7, 8. did hinder you, that ye should not obey the truth? this persuasion cometh not of him, that calleth you. 5. It must be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this, the present age, and time, whilst men live, because so done is best for the Example of others: And so the rule is, let your light so shine before men, that they Mat. 5. 16 may see your good works, and glorify your father which in heaven. We are not, 'tis true, to do our alms before men to be seen of them: We are not to sound a trumpet, as hypocrites do in the Synagogues, Mat. 6. 1. and in the streets, that we may have glory of men: We are v. 2. not to let our left hand know what our right hand doth: But though we do not our alms for these ends; yet may they not be so seen of men, that they seeing may be invited to do the same? may they not be done so, that God may have the greater glory? May not both right, and left hand be lifted up in his praise? These are ends we ought to serve in our charities; nor can we be too public in that, which ought to be for the Example of others: Fear not this therefore O pious Soul! hasten the work, by which thou hopest to lead on others to write after the same Heb. 11. 4. copy: If, as 'tis said of Abel: being dead, thou wouldst still speak; it must be, by what thou dost being alive: Be not afraid, whilst thou dost it for the honour of thy great Master, to let that be known, which cannot be concealed; (as some things there are, which are in their own nature public, and will not be done incognito;) be not afraid, to give the Example, which will increase thy reward, by raising up others to endeavour to gain a share in the same: Nothing will make the crown of glory hereafter sit so well on thine own head, as that thou hast been the instrument here to prepare so many others for it: Be not afraid, thy charity can be too well known, if it be known only to make others charitable: Diffuse, (what of all things is, and aught to be mo●● diffusive,) the love thou showest to the Brethren; Thou canst not tell, if seasonably recommended, how many Benefactors, how many Founders one good example may make? 6. This must be now done, i. e. our charities, as well as our riches be in this present world, because what is so done, can best, and only stand us in stead at another day. Our late works, (as we have already observed,) many times are not our own, but always subject to so many uncertainties, so many difficulties, that he must be very unadvised, who shall venture all his concerns either for this, or a future life on such a doubtful foundation: It is the time to come thou wouldst provide for; let not that be passed to thee before thou layest in thy stores: It is eternal life, thou wouldst lay hold on, canst thou be too early in taking the earnest of it? I must not omit the particular reason for this, here in my Text: viz. why men should thus do good, and be rich in good works, ready to distribute, willing to communicate whilst they live, because 7. 'Tis an argument of their trusting in the living God. Nothing can better demonstrate a man's faith in God, than, when he is willing to give up to him, what he hath lent him; 'Tis a sign he doth not distrust the Providence, which gave it; as knowing that the same Providence can abundantly supply, whatever he thus lays out; Can increase the wealth, he so freely parts with to his God; Can give him all things, as well what he gives up, as what he retains, richly to enjoy; For what is the enjoyment we have of any thing, but the comfort and satisfaction we receive from it? and can any comfort, any satisfaction be equal to that of having an all-sufflcient God to fly to? Any thing so support the Creature, as the sense of his great Creator's grace, and favour being still towards him? or any thing better prove his belief, that he hath a right to all this, than that he can so freely deposit all with him? And here let me on this occasion bless God, who hath brought us hither this day to celebrate the worthy bounty of our present Benefactor still among us, and may he long continue to be still doing more good▪ can there be a better illustration of the duty, I have been laying down, than that we have such an example to confirm it? Think not that I stand here to flatter him; I know in whose place I stand, I know in whose name and Authority I speak: Think rather, as the Angels sent to minister to our Lord after his Temptation, that I am sent to comfort him in his. For what have been the Temptations, what have been the Trials, he hath been exercised with, whilst doing this, and other Charities? 'Tis a shame to think, that one, who desires so much to to good, who desires nothing so much, as to be rich in good works (for never yet saw I, or knew the person so intent on charity, as he seems to be; 'tis all his thoughts, all his discourse;) one who seems so ready to distribute, so willing to communicate, should have met with so many checks, and stops to hinder him from bringing that Will to good effect. 'Tis a reproach to the age he lives in, that he should be forced so long to leave his gift before the altar, and (what by the envy, or malice of some, who care not what they do to pervert, or overthrow the charity itself; what by the designs of others to divert it from the excellent euds to which it is intended; what by the interest of some to draw it to themselves; what by the interest of others, that it should not be at all;) should not hitherto (as I may say,) have been permitted to offer it: But I trust, (let me speak in that metaphor,) Ezra 4. 1. the adversaries will not always be able to hinder the building of the Temple; I trust the work is of God, and will stand. But to return; I know in whose place I stand, in whose name, and Authority I speak; and as so speaking, I seem sent with my great Lord's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well done thou good, and Matth. 25. 21. faithful servant: Do, what thou dost: Go on in well-doing: thou art, thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord. Be faithful in more; let the talon lie no longer hid in the earth. Let nothing withhold thee v. 25. from the reward that is ready for thee: The greater are the difficulties, the greater is the charity; the greater the conflict, the greater the crown. Consider for thy encouragement, what 'tis to be in the place of God to thy brother; this thou art, whilst doing the good, thou so much desirest: Consider what 'tis, not for his body only, but for his mind, and understanding to wear thy livery! Consider what 'tis to be always preaching the Gospel to the poor, and healing the broken hearted; what 'tis to preach deliverance to the captive, and recovering of sight to the blind, and to set at liberty them that are bruised: Luke 4. 18. or as 'tis Luke 2. 79. to give light to them that sit in darkness, and in the shadow of death, and guide our feet into the way of of peace! All this thou art doing, whilst thou art breeding such in thy Schools, maintaining such in thy College, (for I cannot but speak of what is so firmly purposed, as if it were already in being; as in the Charters, and good Rules designed for it, it really is,) who may be sufficient for these things. And shall any thing now discourage thee from receiving the fruits, of what thou hast thus designed? Saith the beloved Apostle, Revel. 14. 13. I heard a voice from Heaven saying unto me, writ, blessed are the dead which die in the Lord henceforth: yea, saith the spirit, that they may rest from their labours; and their works do follow them. Let me a little change it: Blessed too are those, whose works shall go before them! And certainly no small joy is it, that they should do so; no small satisfaction even that, to see the work itself safe, to see it done, and put beyond any casualty, or disappointment here: But much more is it so, to reap the fruits of it, as in the present return of those prayers, which shall begin to be put up for them whilst here, so in the fuller answer of such prayers, when the gates of Heaven so knocked at, shall stand open to them, and their prayers, and Alms, as 'tis said of Cornelius, coming up for a memorial before God, shall eternally Acts 10. 4. leave them in his presence: To carry this a little farther; Consider then happy soul! if the knowledge of what is done here reacheth the blessed there; what an increase it must be even of the pleasure of that place; to think when thou art thyself taken into the Choir above, that thou hast left those below, who, in the devotions they shall be keeping up by thy charity, shall be still joining in the hallelujahs that are sung there! O happy proof of the communion of saints! happy proof of thy faith in that communion! happy effect of thy charity, the proof of that faith! thus to unite the Church militant with that which is triumphant, and by that excellent, that heavenly work thou hast appointed those maintained by thy charity here, even now to be entering them into the joy of their Lord! And indeed how suitable will it be to the entertainments of glory, to think that thou hast settled that course of piety, that excellent discipline in the rules of good life by thee founded, which will be always sending new inhabitants thither! And when thou hast thought of these things, (that I may bring this to that part of the argument of my text, whereby I have been endeavouring to show the great necessity, and advantage of doing such great, and extraordinary charities in this life,) think once more happy soul! whether thou wouldst have been contented to leave all this undone? Whether thou wouldst have been contented to leave all this to be done by another? As well may we think, thou woulded have been contented for another to reap thy harvest; for another to have entered into thy joys: But if neither harvest can be reaped by thee, or any else, but according to the seedtime, we have here; If no joy can be entered into, but by what we prepare ourselves for of it in this life; then let this be a persuasive motive to the liberal heart, to be still devising liberal things: Is. 32. 8. I trust he, for whom I speak, hath too well devised, to repent of what he hath done; I trust, I can say for our honourable benefactor, in the words of the Psalmist, my heart is Psal. 37. 7. fixed, O God, my heart is fixed: Not but that after all, even our good itself may be evil spoken of, and the most candid, most real, most honest, most devout, most glorious purposes may be slandered: If envy, and malice could find its way into Heaven itself, (it did so, or else Satan had never fallen thence;) how can we expect any thing here below should be free from it? We know, who they are, who bark at the moon in its greatest splendour; We know, who it is, is the father of lies, whose interest it is, John. 8. 44. to traduce the best actions: Nothing indeed can more commend any design, than that the Devil, and his instruments are zealous against it: Would we know, whether any thing comes from Heaven, see then whether Hell opposes it? Do the wicked, do the profane, do men of worldly minds, and carnal interests, men of dissolute lives, and corrupt principles, set themselves against it? are they afraid the rule may be too strict, or serious? Piety, or Learning too earnestly contended for? Be sure thou art in the right, whoever art thus opposed: 'tis good certainly, whatever hath such enemies; fear not to go on; finish the work; 'tis of God, and it must stand. But as I would bespeak the worthy benefactor of such charities, as I would have nothing should intervene, to snatch away the reward, that belongs to such eminent designs; as I would have nothing to hinder him of the prize, who is so near the end of the race: So I cannot but on this occasion address 1 Cor. 10. 24. to you, the worthy trusties for the same, that nothing should dishearten you from discharging that trust, which is so entirely, and with so just a confidence committed to you: I shall not need to tell you, that 'tis required in stewards, 1 Cor. 4. 2 that a man be found faithful: 'tis what you have already given great proof of, and so well satisfied is our worthy Benefactor herein; that though his heart be with you, (thus much I am allowed to say from him,) he forbears to give you his presence, as knowing, that his good intentions can never be better explained, than in the good effects, you give to his Charities. And a noble work is it, you are upon: The feeding the hungry, the clothing the naked, the instructing the ignorant, the reforming ill manners, the quickening Virtue, the giving the best Principles of Piety, and true Religion, the breeding up youths for good Trades, or for the University, and the good Learning they are to proceed in there, these are things you will never repent, that you have been employed in; considering, that as 'tis the Charity of a Bountiful Patron to provide for all this, so 'tis no less yours, to see all well executed, no less your lasting Charity, as well as his, to set that Excellent Example to those, who shall succeed in the same Trust, which will always make it so. Nor must I altogether pass by those, for whom you are doing this; the Children I mean, who are the subjects of the Charity: Think (little Ones,) you of this, and those of the neighbouring School founded by the same hand; Think those too, who are like to share in that farther, nobler Charity intended by the same liberal heart, (for I would suppose you all my present Auditors,) what is doing for you; If not yet, yet when you shall have fully received the benefit of the instruction designed you, you will then understand how great a blessing is in store for you: The Path you every day tread to your Schools, is the Path of Knowledge: 'tis for Wisdom, and Understanding you are sent thither; and what an harvest may such a seedtime produce? Shall I give you the prospect of what you may be, what preferment you may attain, what places you may come to fill and adorn in Church, and State? rather what is it, you may not be? Bless God, who hath of his great goodness thus provided for you: Bless him for the good Benefactor, he hath raised up for you; return the Blessings, you thus receive, in the improvement, and progress you make under such a Benefaction. This is the way to be offering praise to God, by thus ordering your conversation aright, Psal. 50. 23. This the way best to celebrate the bounty of your Founder, not to let it be in vain bestowed upon you. And may thus his life, and memory be for a blessing! and this, and future Ages the subjects of it! I have said what I had to say on the several parts of the Text, and the present occasion. And now to resume all. I. Is there that proneness in the rich in this world to be highminded, and trust in uncertain riches? Is there that in the swelling of their wealth, that swells the poor bubble, till it be ready to break? 1. Is the Flattery, they are subject to from others? 2. the Flattery, they are so apt to act towards themselves? 3. Are those many lusts fed, and served by their riches, which make them so stupid, and brutal as to forget themselves, their Brother, their God? 2. But is there too so very little reason they have to be thus highminded, as 1. From the uncertainty of the riches they so much trust in? so 2. From the certainty of much better riches to be had by trusting in the living God? 1. Is there that uncertainty in the riches of this world, not only as to the gaining, retaining, or enjoying of them; but as to any relief they are capable of yielding to the possessors of them, when they stand most in need of it, i. e. 1. In the time of Trial, or Temptation at present, or 2. At the honour of death, or day of judgement? 2. Is there on the contrary, that certainty of much better riches to be had by trusting in the living God? II. Is the Duty here required, whereby to evidence this trust in him, to do good, to be rich in good works, ready to distribute, willing to communicate? III. Is the great encouragement to this Duty in the glorious reward that attends it, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life? USE I. Let this then be to shame the rich in this world, in this their confidence: Hast thou considered (Oh vain man!) what 'tis thou art proud of? a little yellow Dust, a little thick Clay, things made for the canker and rust; (for that's the best that can be said of gold, and silver,) The food of Moths, the Mother, or Daughter of Corruption; (for such is thy purple, and fine linen, such thy sumptuous fare,) are these the mighty purchase for the reason, ●●d understanding, the hopes, and desires of an immaterial, immortal being (such thou art, if thou rightly conceivest of that Soul within thee,) to place its glory, and happiness in? But supposing the things themselves to be ever so valuable, supposing thou wert ever so wealthy, ever so laden with this thick Clay: What is there he hath to be proud of, who Habac. 2. ● hath received all, he hath? If thy wealth be more, than others, Is not thy debt so too? If it be what thou needest, Is not thy indigence greater, than theirs, whose wants are more easily supplied? whose infirmities are not so importunate, and craving? Or is it so great a matter to boast of, that thou art the greater Beggar? Or, if it be not what thou needest; why is thy heart so lifted up for that, in which thou art only a Steward, (and 'twill import thee to be a faithful one,) only the Servant of the poor, for whom thou hast received it? For think what thou wilt of thy large possessions, none hath title to more, than he stands in need of: What is beyond this, is not thine, but theirs who want it more, than thou dost: Hence that of the wise man, Prov. 3. 27. withhold not good from them to whom 'tis due, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Lords of it, those in whom the right, and propriety is,) when it is in the power of thine hand to do it: It being in thy power; it's being what thou canst give, the Right, and Title escheats to him. Let St. Basil give us the comment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis the bread of the hungry, which thou detainest among thy stores, The Garments of the naked, which thou keepest in thy Wardrobe, The shoes of him, who goes barefooted, which lie rotting by thee. The money of him, who is in want, which thou digging hidest. Shall I go on in his elegant strain? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How shall I bring to thy view the inward passions of the poor man's afflicted mind, that thou mayest know, from how many, how deep sighs, and groans thou gatherest thy stores! Shall I show thee the Widows, and Orphan's tears, squeezed into thy full cups? Shall I show thee thy other injuries and oppressions, under which so many unrelieved necessitous wretches pine away in secret? Shall I show thee poor unregarded Lazarus lying at thy door, abandoned only to the Charity of thy dogs (less Churls than their Master!) to lick his sores? But shall I show thee too, thine own door shut against thyself? shall I show thee soon turned out of the possession of all? for that uncertainty too attends these things; that thou knowest not how soon death, and Hell may call thee hence: Or shall I show thee in the mean time all withheld from thee, whilst thou art in this plenty? thy drunkeness, and Surfeiting, leaving thee neither the palate to relish, nor the stomach to digest, what thou so greedily surchargest thyself with: Or If permitted to make a little longer stay here; If life and health be otherwise lengthened out to thee, yet as the wise man speaks Eccles. 5. 12. will thy abundance suffer thee to sleep? Are not fears, and dangers, cares, and solicitudes always thy waking dreams, which will never let thee be at ease? To think of the fraud, and rapine to which thou art always exposed! of the prey thou art to every malicious, or envious eye! What a large mark thou art for fortune to be still aiming at! What the accidents, and hazards that on every side attend thee! What thou hast, ('twas so in the wealthy Job, a more pious, but as deplorable an example, as to his outward losses,) for the Sabeans in one place; what for the Chaldeans in another, Job 1. 15, 17. What for a fire from heaven, v. 16. what for a storm or tempest, v. 18, to seize on: What for the boils, ch. 2. 7. for diseases, and maladies, (the fruits of thy intemperance!) to smite thee in, from the sole of the foot unto the crown: What lastly for Satan himself to be fixing all his other temptations in? See now the difference between him, who hath nothing to lose, and him, whom the abundance of his riches is always exposing to those losses, than which nothing can be greater, but only the loss of that immortal soul, which must perish with them. And see now what reason the rich have to be highminded, and trust in such uncertain riches! As well may the mariner be proud of the wind, that fills his sails, but at the same time, blows up the storm to endanger him, and the vessel in which he is sailing: As well may the captive be proud of his chains, and please himself with the music of his gingling fetters: As well the man in a fever chew the cud on the dainties, which gave him his disease. For all this is the wealth of the covetous worlding in his furious pursuits of it: He tumbles, and tosses about in the hot fit, and yet is still more and more inflamed with an unsatiable desire of what doth, what must undo him: He's the worst of slaves, and yet in love with his bondage: He's every moment in danger of shipwreck, and yet he will be putting abroad the sails, which are bearing him to the sands, and rocks, on which he must split. This therefore our first Use, to shame the rich in this world, for being thus highminded, and trusting in uncertain riches: Our second is USE II. For advice, how he may make these certain: Our Lord hath directed it, Luke 12. 33. sell that ye have, and give Alms: provide yourselves bags which wax not old; a Treasure in the Heaven, that faileth not; where no thief approacheth, nor moth corrupteth: Now this will take in both our second, and third general, both the duty here laid down viz. of doing good, and being rich in good works, being ready to distribute, willing to communicate; and the encouragement to it in the glorious reward that attends it, as 'tis laying up in store for ourselves a good foundation against the time to come, that we may lay hold on eternal life. Thou art at last convinced of the uncertainty of thy riches, (pray God thou art so!) 'tis thy interest, thy eternal interest to make something sure: and thou hast, how to do it. Intrust him, out of whose hand none can snatch it; Intrust the poor, who are his receivers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says the good Father, why seekest thou thy fellow-servants, which whom do deposit it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ stands ready to receive, and secure all thy stores: He will not only secure, but increase thy stock, and add to it his own riches; riches that cannot be uncertain, even eternal life, and glory. Thou art afraid thy security is not good: lend then to the Lord, (by having pity on the poor this is done,) and what thou shalt give, he will pay it thee again: Thou wantest a good foundation against the time to come; afflictions, sickness, death, and judgement too will be upon thee: Thou wouldst fain be safe against all events; Thou hast it in thy own power to be so; for so it is written: Blessed is he, Ps. 41. 1. that considereth the poor, the Lord will deliver him in the time of v. 2. trouble: the Lord will preserve him, and keep him alive: the Lord will strengthen him upon the bed of languishing: Thou wilt make all his bed in his sickness, (so you had it in the Psalm this morning.) Thou art afraid, thou shalt one day want; Cast thy bread upon the waters, ('tis the best, the most fortunate adventure thou canst make,) thou shalt find it after many days: give a portion Eccles. ●●. 1. to seven, and also to eight; for thou knowest not, what evil shall be upon the Earth: Knowest thou not what evil shall be upon the Earth? therefore says the worldling provide for the evil day; and so too says the divine answer: but provide by laying up in a different bank: lay up those treasures in Heaven, which thou canst not secure on Earth: Take it in the words of Gregory Nazianzene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give a portion to thy own Soul, let that reap the benefit of thy pious bounty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give a portion to God himself; to his honour, and service. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take away something from thy luxurious belly, consecrate it to the Spirit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, snatch it out of the fire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set aside a little from those flames, which are appointed to carry away all at last: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, snatch it out of the power of the Tyrant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trust it to thy Lord, and Master, who best knows how to improve it for thee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou wouldst build thee beautiful, and great houses, I forbidden it not; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but build them not on earth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, build thee Tabernacles in Heaven; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tabernacles which will never be dissolved; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why art thou so madly set upon things that are flitting, and must stay behind thee here? They are St. Chrysostom's words. Ad pop. Antioch. Homil. 2. p. 36, 37. Thou art afraid, (and that's a time to come, worth storing up a good Foundation for it,) thou art afraid, what will become of thee, when gone hence, when thy riches and every thing else here shall have left thee: when as 'tis Prov. 23. 5. they shall make to themselves wings, and fly away as an eagle towards heaven; and what shouldst thou do but fly after them? let thy affections, (as the Apostle advises,) be set on things above, and thou hast made the flight: Colos. 3. 3. employ thy wealth on what leads thither; every Alms given to the poor, if given with an heart devoted to him, whose the poor are, is offered up there: 'tis the advice of him, who is gone before to prepare mansions for us, and best knew, what would gain us a safe admission; you have it Luke 16. 9 make to yourselves friends of the mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations. I have but one word more, and that is, what the Apostle hath given us in his excellent description of charity, 1 Cor. 13. 4, 5, 6, 7, 8. a description which ought to make us in love with the Duty; for is it to be good, is it to be happy, that we are ambitious of? and what can more amply set out either? for to say of any person, He is one who suffereth long, One who is kind, One who hath no envy in him, One who vaunteth not himself, is not puffed up; hath no pride: One who doth not behave himself unseemly, seeketh not his own, is not easily provoked, thinketh no evil: One who rejoiceth not in iniquity but rejoiceth in the Truth: One who beareth all things, believeth all things, hopeth all things, endureth all things: can neither do, nor think ill: One who never faileth: Is all this at all times: i. e. is never out of humour, is always contented, is still doing good, and can neither receive, nor feel any evil: and what is there you can say, that is greater, what more advantageous to human nature? Now all this is Charity: 'tis the Grace that sanctifies every condition here, the Grace that makes every condition happy, the Grace that must, (because itself is not only the pledge, and earnest, but the full consummation of all rational pleasure,) turn all into Glory. To which He who is all Love, and Charity, bring us through Jesus Christ our Lord; to whom with Himself, and the holy Spirit, be praise, honour, and glory, now, and for ever. Amen. FINIS.