SERMON 5

 

THE RICH MAN'S CHARGE.

 

DELIVERED IN A SERMON AT THE SPITTLE, UPON MODDAY IN EASTER WEEK, 

 

APRIL 12, 1658, BEFORE THE LORD MAYOR.

 

1 TIM. 6:17, 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 wise man tells us, that "a word fitly spoken, is like apples of gold in pictures of silver." And our LORD in the Prophet tells us, that he had the "tongue of the learned, to speak a word in season." (Isa. 1:4.) ST. PAUL at Athens disproved the superstition of that learned city, out of the inscription of their own altar, and the testimony of their own poets. (Acts 17:23, 28.) And before FELIX, a corrupt and intemperate judge, he preached of righteousness and temperance. (Acts 24:25.) In solemn and public meetings, the most needful doctrines to be pressed, are those which are most suitable to the auditory. When TIMOTHY 15 to preach before rich men, the Apostle here furnisheth him with the materials of his sermon, to warn them against the sins incident to that condition, and of the duties incumbent upon it; and because hard duties are both to be urged with cogent arguments, and sweetened with special comforts, here are motives of both kinds used, that by the necessity and the utility, they may be persuaded to the duty; so that my text is a very fit present for an assembly of rich citizens, a present of gold and silver: " Apples of gold in tables of silver," a present " of treasures, stable and abiding treasures, a good foundation, an everlasting life," and all to be had in that living GOD, who " is yesterday and today the same, and for ever," and who " never faileth or forsaketh those that trust in him."

 

 The Apostle having before showed the great mischief of covetousness, that Godly contentment is true gain, that resolutions to be rich, cast men upon desperate temptations, that worldly love is a seminary of unbelief, apostasy, and all mischief, and having warned TIMOTHY in his own conversation to avoid such dangerous lusts; does further direct him, in his ministerial function, to lay the same charge upon worldly rich men, in the words which I have read unto you.

 

Wherein we have:1: TIMOTHY'S duty; to " charge:" 2: The subject of that charge; " rich men:" 3: The limitation of that subject; rich men " in this world." LV. The particulars and materials of the charge, set down negatively and affirmatively.

 

 The negative; not to be " highminded," not to " trust" or hope " in riches;" with a reason which reacheth unto both, because of the uncertainty of them.

 

The affirmative: 1. To " trust in GOD," with a double reason of that; his life, he is " the living GOD;" his bounty, he " gives," gives " richly," gives " all things,' and with the things gives a heart to enjoy them. 2. To imitate GOD in his divine work of bounty and liberality; expressed, (1.) By the matter of it, to do good. (2.) By the manner of doing it; namely, [1.] To do it copiously, to be " rich in good works." [2.] To do it cheerfully readily, easily, with an aptitude and propension, * [3.] To do it diffusively, extensively unto community; or to do it modestly, humanely, lovingly, gently, without morosity or exprobration.

 

 And this duty is enforced by a very elegant reason, as a prevention of what might be objected: If I be so diffusive and communicative to others, I shall leave nothing for myself or those of mine own household: This the Apostle preventeth, telling us, 1. That thus to lay out, is to lay up, and that as in a treasure. It is like scattering of seed, in order to an increase and harvest. 2. That thus to lay out upon others, is to lay up for themselves. 3. That hereby the uncertainty and instability of riches, is corrected, and fixed, and turned into a " good foundation." 4. Whereas worldly riches are only for the present time; they will not descend after a man when he dies: Being put into good works, they are returnable into another country; a man's works will follow him, he shall find " them again after many days." 5. Whereas a man's riches cannot lengthen his life one night beyond the period which GOD has fixed. Being thus laid out, and laid up, to comfort the lives of others, they are graciously by GOD rewarded with eternal life. An house thus founded, shall continue for ever.

 

 I. TIMOTHY'S duty: " Charge those that are rich." He does not say, flatter them, nor please them, nor humor them; nay, he does not say, what sometimes he uses to do himself, beseech them, intreat them, persuade them; but he giveth TIMOTHY the same power towards them, as he used towards him. " These things command and teach." It is true, the Ministers of CHRIST are the servants of his church. The LEVITES and Priests were so; " they served the LORD, and his people ISRAEL." (2 Chron. xxxv. 3.) The Apostles themselves were so; " ourselves your servants for JESUS's sake." (2 Cor. 4:5.) Yea, the LORD of all, whom the angels worship, " took upon him the form of a servant." (Phil. 2:7.)

 

 Servants then we are, and accordingly must, in humiliation, in meekness, in condescension, stoop to men of the lowest degree; the very angels of heaven do so, they are " ministering spirits."

 

 But you must consider we are servants to your souls, not to your wills, much less to your lusts: So servants to you, that we must give account of our service to a greater LORD, who gives us authority and power, as well as ministry and service. (Tit. 2:15.) And therefore in the delivery of his message, we may not so be the servants of men, as to captivate the truth of GOD, and make his SPIRIT bend and comply with their lusts. (1 Cor. 7:23; Gal. 1:1O.)

 

 There is a majesty and power in the " word of CHRIST," when set on with his SPIRIT, who spoke as "one having authority, and regarded not the persons of men;" which no power, wealth, or greatness, can be a fortification against. It is a " two edged sword, sharp in the hearts of CHRIST'S enemies," able to break rocks, to tear cedars, to pull down strong holds, to smite the heart, to stop the mouth, to humble an AHAB, to shake a FELIX, to awe an HEROD: It is "the arm of the LORD," which can sling a stone into the conscience of the stoutest sinner, and make it sink, like GOLIATH, to the ground: It can so shake a man with conviction of guilt; and prepossession of wrath, " that he shall go in sack does and ashes, weeping and mourning," roaring and rending of himself, " till his soul draw nigh to the grave, and his life to the destroyers."

 

 And there is an authority in the office, which dispenseth the " power of GOD;" being the " ambassadors of CHRIST," there is a " liberty and boldness" belonging to our charge; so that albeit we must manage the same decently and prudently with due respect to men's stations and degrees, showing " all meekness to all men;" yet we must do it, First, Impartially, without respect of persons; Secondly, Zealously, against the daring presumptions of the greatest sinners. " Say to the King, and to the Queen, humble yourselves. (Jer. 13:18.) I have made thee a defensed city, and an iron pillar, and brazen walls against the whole land, against the Kings of JUDAH, against the Princes thereof, against the Priests thereof, and against the people of the land." (Jer. 1:18.) " A Minister of CHRIST," though he must be meek and lowly, gentle and patient, of a dovelike innocency, and of a winning compliance; yet he must not be a lowspirited man, to fear the faces or the frowns of men; he must " magnify his office," as ST. PAUL did, and dare to be as bold for CHRIST, as the proudest sinners can be against him. The file is as impartial to silver and gold, as it is to brass and iron: The honey though it be sweet, yet it cleanseth; oil though soft and smooth, yet fetcheth out the poison which lies in the stomach. Ministers must be bold to speak the Gospel " with much contention." (1 Thess. 2:2.) To cause the truth of CHRIST to enter into a combat with the lusts of men, to deliver it in " the spirit and power of ELIAS," to sever "the precious from the vile: " Not to please men, except in case when they may be edified and profited; but to please GOD that trieth the heart. They must speak nothing but as the " word and oracle of GOD." (1 Pet. 4:11.) And when they do so, the richest and greatest amongst men owe as much reverence, fear, trembling, and obedience to the word as the meanest; nay, many times as a cannon bullet makes more battery upon a stately pile of building, than upon a wall of inud; and a tempest does more easily break an oak or cedar, than a low shrub; so the majesty of the word delighteth to show itself more in taming the pride of an AHAB, or a PHARAOII, than of other mean and inferior persons.

 

 Besides, great men stand so much the more in need of plain dealing from ministers, by how much the less they meet with it from other men. Some flatter them, others fear them; some are bewitched with their favors, and' others are affrighted by their frowns: But the word of the LORD is not bound, the SPIRIT of the LORD is not straitened," his Ministers are or should be " full of judgment, power, and might," to declare their transgressions " to the heads of the house of JACOB, and to the Princes of the house of ISRAEL."

 

 Besides, They are in more danger; the richest land is most subject to be overgrown with weeds and thistles; great men are apt to be hardened, and ensnared, tempted to more pride and stubbornness. And as they are under greater danger, so they are under a greater trust, and arc responsible to their LORD for more talents; their conversation is of a more general influence than that of wean and private persons; their meekness and professed subjection to the Gospel of CHRIST, does give much glory and abundant thanksgiving to GOD; and therefore no where is the charge more seasonable.

 

 Let us now consider the subject of this charge: " Charge those that are rich in this world." He does not forbid men to be rich, as if Christian perfection consisted in voluntary poverty. When CHRIST pronounceth a woe unto those that are rich, he shows us whom he means, even such as " receive their consolation in this world," and are forgetful of another. (Luke 6:24.)

 

 He does not then forbid to be rich: " Riches are the good gifts of GOD." (Prov. 10:22.) The LORD had in his church, as well a rich ABRAHAM, JOB, DAVID and SOLOMON, as a poor LAZARUS. Yea, in those times of danger and persecution, the " SPIRIT of the LORD, which bloweth where it listeth," did find out a JOSEPH of Arimathea, a SERGIUS PAULUS: Yea, we read of saints in the family of Narcissus, who was that vast rich man, worth ten millions of pounds in the days of CLAUDIUS the Emperor; for of him do CALVIN, PETER MARTYR, PARIEUS, GROTIUS, and other learned men understand that place. (Rom.. 16:11.) We find mention likewise of saints that were of CAESAR's household. (Phil. 4:22.) If any place in the world were like hell, certainly NERD'S court was the place; yet even there we meet with some that belonged to heaven. Rich, then, he forbids them not to be.

 

 Neither does he forbid the use of such lawful means, by which, through Con's blessing thereupon, they may be rich: We must " maintain honest trades for necessary uses." (Tit. 3:14.) We must be industrious in them, " that we have lack of nothing." (1. Thess. 4:11, 12.) It is true, "in every estate," as well of want as plenty, " we must be content." But when GOD is pleased without the concurrence of our sinful actions and affections, to givein abundance, we may with a good conscience enjoy it, so long as it does not draw away our delight from GOD, but enlarge our hearts to honor him therewith, and humble them the more to listen to his charge, and to be inquisitive after his counsel.

 

 There is no standing quantity which makes the denomination of a rich man. In the Apostle's account, he certainly is' a rich man, who has plenty sufficient for his calling, his occasions, his family, for necessary, decent, and liberal expenses.

 

 But yet all this wealth is but in this world; it enricheth a man but between this and his grave: " His glory shall not descend after him:" In all points, " as he came into the world, so he must go out, naked in and naked out; he brought nothing in, he can carry nothing out; he passes, but the earth abides, and his house will know him no more." And this shows the baseness of worldly wealth.

 

 1. That it is communicable to the men of this world, who have their portion only here; " their bellies may be filled with these treasures, `they may be mighty in power, and spend their days in wealth, they may join house to house, and lay field to field:" No man can know love or hatred by these things: A NABAL and a DOEG may have them, as well as an ABRAHAM, or a DAVID. JACOB'S ladder, which conveyeth to heaven, may have its foot in a smoking cottage; and there may be a trapdoor in a stately palace which may let down to hell.

 

 2. That it is of but very narrow use, like a candle, needful in the night, but absurd in the day; like brass tokens, fit to buy some small trifles with, but not to purchase an inheritance. All the difference which riches make amongst men, is but in this little isthmus of mortality: As in casting accounts, one counter stands for a thousand pounds, another for a penny; as in setting letters, the same letter may one time be put into the name of a Prince, and the next time into the name of a beggar; but when the counters are put into the bag, and the letters into their boxes, they are all alike: no difference between the dust of DIVES and LAZARUS. Come to ARAB and JEZEBEI, when the dogs have done with them, and their vineyard and their paint is vanished to all eternity. A living dog is better than a dead lion; a dead lion no better than a dead dog.

 

 Our wisdom therefore is to labor for that which SOLOMON calls " durable riches;" which is current in another world, which will follow a man when he dies; " his wealth will not, his works will;" to make " the fear of the LORD our treasure;" to be " rich towards GOD;" to " lay up treasure in heaven;" to " buy of CxiusT gold tried in the fire, that we may be rich;" these riches are returnable into heaven. To be " rich in faith, in knowledge, in wisdom," will stand us in stead, when the world has left us. Things which come from heaven to us, while we are on the earth, will go to heaven with us when we leave the earth. Graces are like the waggons which Joseph sent to carry JACOB his father; they are like ELIJAH’s chariot of fire, to transport the souls of believers to CHRIST. Men naturally desire durable things, strong houses, clear titles, lasting garments, jewels and precious stones, that will go every where. No riches are indeed durable, but those that are heavenly; " no rust, no moth, no thief can reach them:" What the philosopher, affirmeth of heavenly bodies, is certainly true of heavenly graces,’ they are incorruptible.'

 

 There is a strange contradiction between men's professions and their practice Ask a man, which in his conscience he thinks the best, riches or grace; and he will answer very truly, There is no comparison, no more than between GOD and mammon; riches are not to be named the same day with grace. But observe it, and you will find no man sit still, and drowsily look when riches will drop into his mouth; but " he riseth up early, and go late to bed;" his worldly heart shakes and awakens him; he sweats, he toils, he spends his time, his studies, he ventures far and near.

 

 Per mare pauperism fegiens, per saga, per iggnes. But for " durable riches of grace and glory," which our Savior says, " must be labored for;" which SOLOMON tells us, " must be searched and digged for, as for hid treasures;" how few are there who evidence the truth of their profession by the measure of their diligence! Who are not far more supine in their pursuit of holiness, than of wealth! Surely even in this sense is that of ST. JAMES true, " Your silver and your gold shall rise up in judgment against you; " and plead, as CYPRIAN tells us,’ SATAN. will plead against wicked men by way of exprobration;. I never died for them, I never made promises of eternal life to them: So will your money say, I was never able to cleanse their consciences, to remove their guilt or fears, to pacify their hearts, to secure their salvation, " to present them without spot or wrinkle to GOD;" yet me they wooed and worshipped, and hunted after, and left grace and mercy, righteousness and peace, CHRIST and salvation, unsaluted, undesired.' O learn we to build our " house upon a rock," to get " a kingdom that cannot be shaken," to have " a city which has foundations." Crowns may fall, thrones may miscarry: Such may the storms be, as may subvert the cedars of Lebanon, and the oaks of Bashan, as may overturn towers and palaces. Treasures of darkness, hid riches of secret places, may be searched out and taken away; but " the righteous shall not be moved, he shall not he afraid of evil tidings. The name of the LORD is a strong tower, in which he shall be kept in perfect peace," because " in the LORD JEHOVAH is everlasting strength."

 

 Let us now proceed to the matter of the charge, which is First, Negative, and that double:

 

 1. That " they be not high minded." This notes, that there is a secret malignity which riches, meeting with corruption, have in them, to Iift up men's minds. Tvaus prided herself, because of her wealth: " Thine heart is lifted up, because of thy riches; and you have set thine heart as the heart of GOD." (Ezek. 28:5, 6.) " They were filled, and their heart was exalted; therefore have they forgotten me." (Hos. 13:5, 6.) Whence that caution which MOSES gives unto ISRAEL: " Beware, lest when you have eaten and art full, and has built goodly houses and dwelt therein; and when thine herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that you have is multiplied; then thine heart be lifted up, and you forget the LORD thy GOD." Though men be never a dram the holier, the nearer to heaven, the safer from hell, by all their wealth, yet they think highly of themselves, walk with more state, look with more disdain, keep more distance, that you would not think such an one a richer only, but another man. Put money into a bag, and the bag remains leather or canvass still; but if it once get into the heart of a man, he is presently changed, his thoughts of himself are greater, and of others meaner than they were before.

 

 This, the Apostle says, " should not be so;" for after all this " it is but man still;" (Eccles. 6:1O;) and the world is as much above him as before. A hill is proud, and overtops the valley; but in comparison of the sun, they are equally distant, and that haply scorcheth the one, when it reviveth the other; as the same word, it may be, comforts a poor believer, and scourgeth a rich sinner. A rich man, then, should not " be highminded:" For,

 

 (1.) Riches are not noble enough to raise the mind, or to put any solid value upon a man more than he had before. Righteousness, indeed, because it comes from heaven, can exalt and lift up thitherward: But things of a mere earthly extraction do rather depress than heighten the soul. The heart is as improper a place for riches, as a man's purse or barn is for grace. The mind is the. seat of wisdom, of knowledge, of divine impressions; whereas earthly things can, in their own nature, operate only earthly effects: They may, indeed, be used by sensual lusts, as the instruments of pride and luxury, and by special wisdom, as the vehicles of charity and mercy; but of themselves they add nothing of real value to a man. A poor man may be richer by one promise of the Gospel, by laying up but one line of the Scripture in his heart,than a Dace; or a NABAL, " by the cattle on a thousand hills."

 

 (2.) Rich men are at best but stewards; for " the earth is the LORD's;" we are but tenants, depositories, treasurers unto him. Now, a steward, or Prince's treasurer, is the selfsame man; no change of state, no ebb, or flux of greatness, when he has the custody of thousands, or of tens. And sure GOD gives our riches to honor him, and not ourselves withal.

 

 (3.) Rich men walk amongst more snares and temptations; for riches are the materials which provoke, excite, foment lust, call forth sinful pleasures, worldly love, self-confidence, contempt of others; endanger our apostasy in times of persecution, and our security in times of peace. And this is certain, that a full estate is like a full diet; as this requires more strength of nature, so that more wisdom and grace to order and to digest it. Therefore, a rich man ought to look downward the oftener, to take care of his feet; and the higher the wind is, to hoist up the fewer sails, because there are rocks and shelves round about him.

 

 (4.) In making men rich, and setting them in great places, GOD has exalted them enough already, and they ought the rather to be more low in their own eyes. The highest boughs in a tree are the slenderest; the more nature has raised them, the smaller they are in themselves, and, by that means, the less endangered by tempests: And so it should be with us; the more we are exalted by GOD, the less we should be in our own esteem; and the less we are in our own esteem, the safer we shall be against temptations. Humility is not only an ornament, but a protection, We see the fruit grows upon the twigs, and smaller branches of a tree, not upon a stock. Humility makes way to fruitfulness, and fruitfulness back again to humility. CHRIST had in him " the treasures of wisdom and grace," and yet in nothing more proposed himself unto us as an example, than in meekness and humility. And what comparison is there between CHRIST, " the heir of all things," and the richest man on earth When the " LORD of glory, who thought it no robbery to be equal with GOD, humbled and emptied himself, and made himself of no reputation;" what is there in sinful dust and ashes, that he should be proud

 

 (5.) Why should I, for a little difference in this one particular of worldly wealth, despise my poor brother Does a lawyer despise a physician, because he has not read the code or the pandect Does a physician despise a lawyer, because he has not read GALEN or HIPOCRATES Does the eye despise the ear, because it cannot see; or the tongue the hand, because it cannot speak Have we not all " one LORD, one faith, one hope, one SPIRIT," one Gospel, one common salvation When so many and great things unite us, shall our wealth only disunite us One sun shines on both, one air refresheth both, one blood bought both, one heaven shall receive both; only he has not so much of the earth as I, and possibly much more of CHRIST. And why should I disdain him on earth, whom haply the LORD will advance above me in heaven Why should I browbeat, and proudly overlook him, whom CHRIST has adorned with his grace, and honored with his presence

 

 We see a rich man has no reason to be highminded; but he that is so will not stop there. He that makes an idol of his riches, will worship and trust it when he has done; and, therefore, TIMOTHY must give rich men a second charge. " That they trust not in uncertain riches." By which, First, He giveth us a plain intimation, that rich men are naturally apt to trust in their riches; as it is said of DOEG, that " he did not make GOD his strength, but trusted in the multitude of his riches." (Psalm lii. 7.) And SOLOMON tells us, " that the rich man's wealth is his strong tower, and an high wall in his own conceit." (Prov. 18:11.) Every man is conscious to himself, both of his wants and of his dangers; what good he is defective in, what evil he is exposed to; and, therefore, does what he can for assistance to procure the good he wants, and to repel the evil he fears; and of all assistances, he looketh upon this as the surest, because money answers all. How many men trust their wealth to uphold their wickedness, and lean upon it while they fall from God! How many take a liberty of violence, rapine, cruelty, oppression, luxury, profaneness; because they think their wealth will be an advocate and a varnish unto all! How many, if CHRIST and mammon should come into competition, would say, as AMAZIAH did, " What shall I do for the hundred talents" So hard a thing it is not to give up our souls into captivity to our, wealth. But,

 

Secondly, This ought not to be neither: For,

 

 1. The object must be commensurate and suitable to the affection, or else it is altogether unnatural and improper: But there is no suitableness between hope and riches; for hope and trust is ever of future things, whereas riches are only present. No man can know vicissitudes of worldly things, " what a day may bring forth." BELISANTUS, a great commander one day, and a poor beggar another. There must be permanency, stability, and fixedness, in that which a man casts his anchor upon; but " riches take to them wings and fly away."

 

 2. The true object of hope and trust, is that which can help me in arduous and grand matters, wherein I cannot help myself, in that which is adequate to all mine extremities; which has more good in it, than any of mine evils can embitter, and more strength in it, than the weight of any of my extremities can overbear. But riches are not at all suitable to a man's greatest extremities: When my lungs are wasted, my liver dried up, stones in my kidnies too big for the passages: If all the stones in mine house were diamonds, and I would give them all for the removal of these distempers, it could not be done. When death comes, what crowns, or empires, can ransom out of the hands of the king of terrors When my conscience stings me, and the arrows of GOD stick fast in me, and I am summoned to his tribunal, to be there doomed; in such cases, " neither treasures, nor multitude of riches, can deliver in the day of wrath." Riches are but like the leaves of a tree, beautiful for a season; but when winter storms arise, they fall off, and are blown away.

 

 3. The Apostle's reason in the text, They are " uncertain riches." " Uncertain." (1.) In their abode, subject to a moth, a rust, a thief. Some things are precious, but so thin that a moth can eat them up. If more massy and solid, as gold and silver, rust and canker, some slow and lingering lust, can insensibly eat them out; but both the one and the other is subject to a thief, to some outward accident and miscarriage, which may spoil us of them.

 

 (2.) In their promises and pretences; the fool promised himself long life, but was answered with " This night." Many men's riches are like Israel's quails, promise meat, but bring a curse; like EZEKIEL's book, (Chap. 2:1O, and 3:3,) it tastes like honey, but is written with woes. Like JOHN'S roll, " sweet in the mouth but bitter in the belly;" like BELSHAllAR'S feast, "wine on the table, and an handwriting on the wall." ACHAX'S wedge of gold, GEHAZ1'S talents, AHAB's vineyard, were all but like the Queen's feast to HAMAN, as poisoned dainties, sweet to the taste, but attended with death. Little reason is there to put trust in such false and uncertain things, which not only he and disappoint, but like a broken reed run into the arm of those that lean upon them, "kept to the hurt of the owners of them," as the wise man speaks.

 

 But great reason is there for rich and poor to trust in GOD, who is a GOD able to replenish the soul, to help it in the greatest extremities, true and faithful in all his promises; and truth is the ground of trust. There is no attribute of GOD, which the soul may not rest upon. His eternity, He will never fail me, in him there is everlasting strength: His immensity, I have him ever with me: His omniscience, I want nothing but he knows it: His omnipotence, I suffer nothing but he can rebuke it: His wisdom, he can order every condition to my good. If I do my duty in the use of means, I may comfortably ventureon his blessing for an happy issue. He is a living GOD, he ever abides; is a fountain of life to his poor servants; all that is desirable is comprised in this one word, Life: Whatever we delight in as good, is in order to the support, or to the comfort of life. Now riches can never give life, nor preserve it, nor restore it: A man's life stands not in his abundance; then there would be no poor man alive. It is not our bread, but GOD’s word of blessing which feeds us; and that blessing he can give to pulse, and withdraw from quails. Riches perish, but GOD lives: Riches sometimes make us perish, but GOD makes us live. A thief can take away my gold, but who can take away my Gm) What has a rich man if he has not God An acre of land, and a shepherd's cottage in the South, with the warmth and benignity of the sun, is better than twenty thousand acres, and a stately palace under the North Pole. Better be in a wilderness with GOD, than in a CANAAN without him.

 

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

 

He gives; so do not riches; they buy, they do not give. I must part with so much of them, as I will proportionably have of other things: But when I have GOD, I need not exchange him away for other things; he brings them eminently in himself, he gives them bountifully with himself. The earth is his, the silver and the gold his, the power, the strength, the wisdom, whereby we get riches, his; the blessing upon that strength and wisdom, his; we are not the getters, but he is the giver of them: And if we boast of them, and trust in them, he that gives, can take them away; they that receive, must not glory as if they had not received: And if he give first, he may well charge us to give too, since he requires of us but his own.

 

 He gives all things: All the wealth in the world could not buy a mouthful of air, or a drop of light, if GOD subduct it. Rich men give nothing for sun, and moon, and stars, and breath, and health, and strength; GOD is the free giver of all: " The earth he gives to the children of men." All things that pertain " to life and GODliness." (2 Pet. 1:3.) (Two things which all the riches in the world cannot reach.) "All things" in the " promises," " all are yours." (1 Cor. 3:23.) " I have all, I abound, I am full." (Phil. 4:18.) " As having nothing, and yet possessing all things." (2 Cor. 6:1O.) All things in measure, in proportion to our capacity, to our ability, to our exigencies, to our occasions. All things necessary, all things suitable; he withholds no good thing, nothing but which would be snare and temptation unto us; we are not straitened in him, but in the bowels of one another; our covetousness may defraud our brethren, Gov's bounty does not.

 

 All things richly: There is not the poorest man living, who is able to number up all the mercies which he enjoys. The light which he sees, is mercy; the air he breathes, mercy; the ground he walks on, mercy; the bread he eats, the water he drinks, the rags he wears, mercy; the bowels of those that pity him, mercy; the bounty of those that relieve him, mercy; if dogs lick his sores, mercy; if a potsherd to scrape him, mercy; rotten rags to JEREMIAH in a dungeon, mercy; a basket to Faun in a garrison, mercy: But for the poor in this world to be rich in faith, heirs of a kingdom, to have the same common CHRIST, the same hope, and SPIRIT, and salvation; for a poor LAZARUS to have the bosom of a rich ABRAHAM to rest in at the last: How can the poorest saint in the world deny GOD the praise of being rich in mercy It is not barely want, but ignorance of our deservings, ignorance of our enjoyments, unthankfulness to GOD, envy against others, our murmuring, discontent, idleness, imprudence, improvidence, which make men poor: Were their hearts and mouths more enlarged towards GOD in praises, other men's bowels would be more enlarged to them in bounty and relief.

 

 Lastly, He gives all things richly to enjoy; and that ismore than all the world can do. If it give the possession, it cannot give the fruition, it cannot give an healthy body, it cannot give a cheerful and contented mind; it cannot free a man from disquieting thoughts, from anxious fears, from discruciating cares, from wearisome labors, from continual solicitude; it cannot give either a free, or a cheerful, or a pure use of the things which a man has. As it is GOD that gives " the power to get riches," so it is He who giveth knowledge, skill, wisdom, an heart seasoned with his fear, and cheered with his favor, whereby we may with quiet content, and sweet tranquility, make use of those blessings which are reached to us by the hand, and sanctified by the word, and sweetened by the sense and comfort of the love of GOD. It is Gov's blessing alone which maketh " rich without sorrow:" (Prov. 10:22:) Which by his fear taketh away the trouble of great treasures: (Prov. 15:16:) Which makes us enjoy " the fruit of our labors:" (Psalm cxxviii. 2:) Which maketh us " eat and drink before him with cheerfulness; eat the fat, and drink the sweet," because " the joy of the LORD is our strength."

 

 So much for the first affirmative duty, to " trust in GOD," who alone is the fountain of our life, the author of our comforts. We proceed now to the Second; which is to imitate GOD in these his works of bounty, " to do good, to be rich in good works:" For GOD has not given them to us only to enjoy, but to do good with them too. He has not given them for the fuel of our pride and luxury, but for the good of our souls, and the comfort of our poor brethren. We have our waters, not only to drink ourselves, but to disperse abroad.

 

 Good works are taken either in a more large sense for all such actions of regenerate men, as they do by the help of the HOLY SPIRIT, in conformity to the law of GOD. As he that does good is said to be of GOD, (3 John 5:11,) and governors are said to be " for the praise of those that do well." (1 Pet. 2:14.) Or else, more strictly, for works of bounty, charity, and beneficence; as TABITHA is said to have been " full of good works and alms deeds;" where the latter clause is exegetical of the former. (Acts 9:36.)

 

 Now it being here restrained to such good works, as it is proper for rich men, as rich men, to exercise; I shall take it here in the more contracted sense, for a direction touching the right use of riches; which is to make them the materials of good works, that we may be profitable to men. As GOD has made us not only for ourselves, but to glorify him, and to serve our generation; so when he supplieth us with provisions, wherewith we may act towards those public ends, he requires that his gifts should be used; not only for our own interests, but for his honor, and the good of others. Rich men have their wealth, as the sun has light, or the fire, heat, to communicate to others. And of all things, riches should be so employed, because their whole use is in motion. Some things put forth their virtue most, when they rest and stand still. Motion debilitates the virtue of some agents, and hinders the fixing of their impressions: But the whole good that money does, all the efficacy that it has, is while it is in motion, and passing from hand to hand. It is as insignificant in a worldling's chest, as when it lies in the bowels of the earth.

 

The duty then it is of rich men, to make their wealth the materials of good works: Money uses to have an image and superscription upon it. And the Prophet has given us an inscription for ours, " Her merchandize and her hire shall be holiness to the LORD:" (Isa. 18:18:) Hereby we stamp the image of GOD upon them. Homo homini Deus, by doing good a man is, as it were, a GOD to his brother: " Be ye merciful, as your Father also is merciful."

 

 The LORD could have enriched all men; but he has said, we shall have the poor always with us; that so the rich may have matter to imitate GOD, and the poor to praise him that the poor may have CHRIST for an example of patience; and the rich for an example of goodness; that the rich man's supplying the poor man's wants, may be a pledge, and an assurance of GOD’s supplying his wants. For rich and poor are relations amongst men; but as we stand in relation to GOD, every man is poor, and must be always in a begging posture. And as CHRIST has taught us to pray, LORD, I forgive others, do you forgive me: In like manner, we may pray, LORD; my heart and hand open to others, let thine be so to me. I that am evil, am enabled by thee to give good things to others, and you have given me assurance that you wilt much more " give good things to those that ask them."

 

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

 

 1. Our own things: We must not enable ourselves to do good, by doing evil first. GOD hateth robbery for burnt offering: We must warm the poor " with the fleece of our own sheep." (Job xxxi. 2O.) I11gotten goods are matter of restitution, rather than distribution.

 

 2. We are to give out of our abundance; " that your abundance may be a supply for their want;" that which remains after other necessary uses: Though ardent charity will sometimes go beyond its power. (Mark 12:44; 2 Car. 8:3.) To know what these remains and overplus are, we. must consider what things are necessary: Things are necessary upon a double ground. (1.) without which a man cannot maintain himself and his charge at all. (2.) Necessary to the quality of a man's condition: That which is abundant for a tradesman, may be too little for a nobleman.

 

 Now in case of extreme necessity, to our brother, we ought to relieve him out of that which is necessary to our decent condition. He that has "two coats, to give to him that has none," rather than to see him perish. (Luke 3:11.) In cases of ordinary necessity, we are to give out of our overplus, providing for the decency of our condition, which is to give as we are able, according to the blessing of GOD upon honest labors; which does not hinder our endeavors to provide for our families. The object or matter of our good works, are

 

 1. The worship of GOD, and things subservient thereto; as maintaining poor scholars in the nurseries of the ministry, and schools of the Prophets; comforting and encouraging the able and faithful ministers of the Gospel: For which HEZEKIAH and NExriIAH are by Got, honored in the records of Scripture. " Let him that is taught in the word, communicate unto him that teacheth in all good things. Honor the LORD with thy substance." (Pron. 3:9.) They who sow unto you spiritual things, it is equal that you minister unto them carnal things. (1 Cor. 9:11.) DAVID would not, when he might, offer unto the LORD of that which should cost him nothing. (2 Sam. 24:24.) Ministers that are faithful, dare not offer unto you that which costs them nothing. It costs them their time, their studies, their strength, their prayers, possibly their tears and sorrows, to see their work fall as fast as they set it up.

 

 2. The necessity of men; and here (1.) Kindred, friends, acquaintance, " those of our own house." (1 Tim. 5:8.) (2.) Those of the household of faith, who dwell before the LORD; pour your ointment above all, upon the feet of CHRIST. (3.) Strangers. (1 Tim. 5:1O.) (4.) Enemies themselves: " If thine enemy hunger; feed him." In one word: All that are in misery and distress amongst them, [1.] The most helpless, widows, fatherless, sick, maimed, aged, exiles, captives. [2.] The most hopeful, useful, and painful; as pregnant wits for learned education, or other necessary employments.

 

 For the manner how, the Apostle directeth us, 1. To do good works richly: They who are rich, their fruit must be plentiful as well as their estate. There may be a narrow heart, a starved charity, where there is a large estate, as in NABAL. And there may be a large and bountiful heart, where there is but a poor and narrow estate; as in the poor widow, who, as our Savior tells us, "cast in more than all others" into the treasury; more in affection, she cast in her bowels, she cast in her prayers with her two mites. So the Apostle testifieth of the " MACEDONIANS, that their poverty was deep, and yet their liberality was rich and abundant," (2 Cor. 8:2.) Though they could not draw much out of their purse, yet they drew out their very soul to their brethren. As the Apostle says, " that he imparted his own soul to the Thessalonians." (1 Thess. 2:1.) But you that are rich in estate, may be rich in good works as well as affections, may be exercised to all bountifulness.

 

 2. To do them readily, *. To be easy, prompt, prone to good works; not out of necessity, importunity, constraint, but willingly. This is a great mercy, when men are able to offer these sacrifices willingly.

 

 3. To them diffusively,*, We are not only to do good, to do it copiously, to do it readily and cheerfully, but to do it to many so to have the property in ourselves, as that the comfort may be diffusive, and redound to many others.

 

 The word seems to import: (1.) To do good, so that many may be better for it, that it may be a common and public good: Such are the works of GOD; his sun shines, his rain falls on good and bad, upon the barren rocks, as well as the fruitful vallies. Such public works are building and endowing of schools, of churches, of lectures, of workhouses, of hospitals, of manufactories, of legacies to the poor, repairing ways and bridges, Lords to set up poor tradesmen, and other the like benefactions which have a common and public influence.

 

 (2.) To do it as in communion, as members one of another; communion natural, upon principles of humanity; and communion spiritual, upon principles of Christianity. To remember them that are in bonds, as bound with them, and them which suffer adversity, as being ourselves in the body. (Heb. 13: S.)

 

 (3.) To do it sociably, modestly, humanely, to be not only bountiful, but to adorn both our wealth and our good works with sweetness of conversation, with meekness, placidness, and facility of manners, with an affable and communicative deportment towards all, men. For a man's very charity may be so morose and austere, that tender stomachs may nauseate it; as physic that is wholesome, but bitter.

 

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

 

 1. From the example of GOD himself, who requires us to imitate him in works of mercy. (Luke 6:36.) " His mercy is in the heavens." (Psal. xxxvi. 5.) " The earth is full of his goodness." (Psal. xxxv. 5.) " His bounty is over all his works." (Psal. cxly. 9.) " He punisheth unwillingly." (Lam. 3:33.) "He waiteth to be gracious." (Isa. xxxviii. 18.) He chose mercy and grace as the choicest things, to make his name known unto his people. (Exod. xxxiv. 6, 7.)

 

He gave his SoN, his SPIRIT, his love, his grace, his glory, himself unto us; and yet his mercy is free, he is not by any law bound thereto. Whereas we are but his stewards, and have riches as the sun has light, to disperse to others. We have the custody, but the comfort belongeth to others; it is called another's, and not our own. (Luke xvi, 12.) If a man were master of the light of the sun, we should esteem him extremely barbarous and inhuman, if he should let it shine only into his own house. Our money, our bread, our clothing, is as necessary for our poor brother, as the light of the sun; and therefore the inhumanity is as great to withhold the one, as it would be to monopolize the other.

 

 2. From the example of CHRIST. He was his FATHER'S almoner; mercy was his office: It belonged unto him as the son of DAVID, to show mercy. (Matt. 9:27.) Mercy was his practice, he went about doing good. All his miracles were in works of mercy, feeding, healing, raising, comforting: And though he be now in glory, yet he reckoned) the bounty showed to his members, as done to himself. A sacrifice was offered to GOD, though eaten by the Priest and the people; and our alms are called sacrifices. (Heb. 13:16.) The poor only are benefited, but GOD is honored by them. And there is a connection between his mercy and ours; we forfeit his, when we restrain our Own. (Matt. 5:7; Jam. 2:13.) And the argument is strong, from his to ours; his was to his enemies, ours to brethren; his to debtors, ours to fellowservants: His, free grace to me; mine, just debt to my brother. (Rom. 13:8.) His for ever to me, mine but a moment to my brother; his in talents to me, mine but in pence to my brother; his in blood to me, mine but in bread to my brother; his mercy enricheth me, mine leaves my brother poor still. If then I live by the mercy which I enjoy, and must be saved by the mercy which I expect, shall so much mercy shine on me, and none reflect from me upon my poor brother Shall all the waters of life run from CHRIST to me, as those of Jordan into the dead sea, to be lost and buried there Wherefore Both the sun shine, and the rain fall on the earth, but that it may be fruitful The mercies of GOD should be as dew and heat, as manure and culture to the souls of men; that being thereby enriched, they may empty themselves, and draw out themselves into the bowels of others. CHRIST is the fountain, rich men the conduit, and poor men the vessels which are there and thence supplied.

 

 3. From respect to ourselves. (1.) As to our community of nature, we also are in the flesh. We may want mercy from others, as others do now from us. Who would have thought that DAVID should have stood in need of the bread of a churl Good offices between men and men are not duties only, but trade and merchandise. I show them to him now, and another time he may show them to me; it is the Apostle's argument. (2 Cor. 8:14.) (2.) It is a special honor, when GOD makes us instruments for doing good; " for it is a more blessed thing to give, than to receive." (Acts 20:35.)

 

 4. From respect to our neighbor to whom we owe this debt of love; for there is a debt of charity as well as a debt of justice: A debt whereby I owe him that which is truly his, and a debt whereby I owe him something of that which is mine. And this I do both unto Golfs image in him, "for every one that loves him that begat, loves him also that is begotten;" and unto mine own image, " for his flesh is as mine own flesh." (Neb. 5:5.) " He that made me in the womb, made him," says Job. " And when 1 hide myself from him, I hide from mine own flesh." (Isa lviii. 7.) *.

 

 5. For the credit of our religion, that the mouths of others may be stopped, who falsely charge us with preaching, and you with professing a naked, empty, fruitless faith. We preach ST. PAUL'S faith, " a faith which works by love;" " remembering your work of faith." We preach ST. PETER'S faith, a faith which has " virtue, and knowledge, and temperance, and patience, and GODliness, and brotherly kindness, and charity" added unto it. And we tell you with him, That if these things be lacking, you are blind; and your knowledge is worth nothing, so long as it is barren and unfruitful. We preach ST. JAMES'S faith, a faith which has works, which may be showed, which visiteth the fatherless and widows in their afflictions; ABRAHAM'S faith, that has a bosom for poor LAZARUS; RAHAB'S faith, which has an harbor for endangered strangers. We preach ST. JUDE'S faith, a most holy faith, a faith delivered to the saints; such a faith, as who indeed has it, is not a cloud without water, nor a tree without fruit. We preach ST. JOHN'S faith, to believe oil the name of CHRIST, and to love one another; and to show this love, by opening our bowels of compassion to our needy brother, and loving him not in word only, but in deed and truth. We tell you, if you trust in the LORD, you must do good: If you believe either the terrors, or the promises of GOD, you must not withhold the poor from their desire, nor cause the eye of the widow to fail. This is the faith we preach, this is the charge we give: We tell you, without this, your faith is hypocritical, your religion vain, your hope delusion, and all your expectation but as a spider's web.

 

 Lastly, Consider the reward which is set before you: It is a sowing of seed, a scattering which tends to increase. There is no duty which has more copious promises of reward, than this of mercy and good works. Rewarded with plenty, " Thy soul shall be as a watered garden: For this thing, the LORD thy GOD shall bless thee in all thy works." 1Deut. 15:1O.) Rewarded with honor, "he has given to the poor; his horn shall be exalted with honor." (Psal. cxii. 9.) Rewarded with the blessings of the poor, " the blessing of him that was ready to perish, came upon me." (2 Cor. 9:3.) Rewarded with a pure and comfortable use of what we enjoy ourselves, " Give alms of such things as you have, and behold all things are clean unto you." Rewarded with a lengthening of our present tranquility. (Job 29:11, 13.) Rewarded with the grace of Gon: " Gm) is able to make all grace abound towards you." (Dan. iv 27.) Rewarded with GOD’s acceptation, (Heb. 13:16,) with the mercy of GOD, (Matt. 5:7,) with the mansions of GOD. (Luke 16:9.) Good works are bills of exchange, which return our estates into another country.

 

 This laying out is laying up: It is a sacrifice; and sacrifices were offered for the benefit, not for the damage of the offerers. A man scatters his seed in the furrow, but he lays up his crop in the barn; it is a scattering which ends in a laying up. The backs of the poor, the bellies of the hungry, are the bank of heaven.

 

 And it is laying up for ourselves. Men lay up usually for others; their children, their heirs and executors meet with it at the last; but works of mercy are all expended upon a man's self; he has the comfort here, and the reward hereafter. It is money lent to GOD, and he will repay it to ourselves. In law, he which sows must reap; and so says the Apostle, " He that soweth bountifully, shall reap bountifully." Quas dederis solas semper habebis opes.

 

 And it is laying up a foundation, a way to make our uncertain riches sure and stable: That whereas other "riches take unto them wings and fly away," those which are thus laid out, are laid up as safe, as immoveable as the stones of a foundation, as the bottom of a rock: A foundation not by way of merit towards GOD, but by way of evidence in regard of ourselves, as testimonies of our reconciliation and peace with GOD. A learned writer makes *; to answer to the Hebrew, *, which is the bond, or instrument, securing to a creditor the money which he has lent. * GOD becomes surety for the poor to repay us there, " where neither rust, nor moth, nor thief can enter."

 

 And it is a foundation for the time to come, for the life to come, when none of our glory will follow us. Wealth has wings; it is here to day, it is gone tomorrow; but good works are a bank in heaven, when all other men's wealth does stay behind them, and betake itself to other masters. A good man's wealth, being turned into good works, does follow him, and enrich him in a life to come.

 

 And this life to come, is a life which may be held, a life which can never be lost: When the last general conflagration shall have consumed and melted all the treasure of the world, our good works will abide that trial; the inheritance unto which they follow us, " is uncorruptible, and undefiled, and that fades not away, reserved in the heavens for us."

 

 And now to give you all in one view, you have heard the charge of,, the GOD of heaven to the rich men of the earth: It is my petition, it is his command: I beseech you, he enjoins you, " not to be highminded;" not to let that which comes from the deep place of the earth, exalt you, and make you forget that you are earth; not to let the thick clay make the thin dust proud. It cannot add a cubit to your stature; let it not add so great a sin to your souls: It is gift, it is not property; God's, not yours; you are the fiduciaries, the depositaries only; why should you "glory as if you had not received it"

 

 Let me add this one word more, Let not your riches make you lowminded neither, to glew your hearts, to bend your affections to things below; let them make you heavenlyminded, and then they will make you humbleminded. The more of heaven in any mind, the more of humility.

 

 Not to trust in riches, not to let his gifts be used to his own degrading. Who would trust in an unstable thing which he cannot keep Riches are uncertain. In a false thing which he cannot credit Riches are deceitful; in a nothing, which is not He that trusts in riches, makes them an idol, and an idol is nothing in this world. Who would trust in a dead idol, that has a living GOD to trust in Who would trust in an useless nothing, who has a bountiful GOD, who gives all things, to trust in

 

You have another charge, " To do good, to be rich in good works," to do them cheerfully, to do them diffusively: And though GOD might stop at the charge, his sovereignty and dominion would bear him out, to command you only; yet being full of love and mercy, he is pleased to encourage as well as command you. He encourageth you by that which goes before your duty, his own example: He encourageth you by that which follows after your duty; his great reward: His example you have: He gives, you do but lend; he gives; you do but render back to him of his own. He gives to you all things; the earth empties into your coffers her silver and her gold; the pastures send you in cattle, the fields corn, the sea fish, the air fowl; one country sends you in wine, and another spices; one silks, and another furs; one delicates, another ornaments: He gives you the light of the sun, the influences of the stars, the protection of angels, the righteousness of his SoN, the grace of his SriRIT, the hope of his glory: He gives you himself, and his own all sufficiency for your portion. And now, if heaven and earth be all, if grace and glory be all, if GOD and CHRisr be all, " He has given you all things richly to enjoy:" For many of these gifts bring their joy and fruition with them. So the example far exceeds the imitation; you lend, you do not give; you lend something, you do not give all things; you lend to the necessities of your brother, you do not give to his delights and replenishment; you clothe him, you do not adorn him; you feed him, you do not fill him, much less pamper him. This is one encouragement, a great example.

 

You have another encouragement, a full reward, good measure, shaken together, pressed down, running over into your bosom. You give money, GOD gives life; you things uncertain, which you could not keep, but by giving; God gives a foundation, mansion, a city which has foundations, the "sure mercies of DAVID." You lay out to your brother, GOD lays up for you; you give perishing things to your brother, GOD an abiding, an abounding life to you; you a cottage or a coat to your brother, GOD a kingdom and a crown to you.

 

 So this double encouragement sets on the duty by a threefold love: If you love GOD, imitate his example, be merciful as he is merciful. If you love your brother, refresh his bowels, make his back and belly your repositories. He can repay you with prayers, and prayers are as good as gold. If you love yourselves, do what the most covetous man would do, lay up, lay up for yourselves, not only for your heirs, your children, it maybe for strangers, for enemies. Lay up surely, that which you may lay hold on, that which will stay by you, a foundation. Lay up for the future, that which time, which death, which rust, moth, thief, cannot take away; for life which is more worth than wealth, for eternal life, which is more durable than wealth. If you do not thus, by your wealth, lay up a foundation unto eternal life, your thick clay will load you with many sorrows, and drown you in destruction and perdition. You have your wealth for this end, you have your life and salvation with this homage and quit rent upon it. If you do not give, you shall not live; if you do not do good, you shall not receive good; if you do not lay out, you shall not lay up. Here is your option; keep your money, and perish with it; return it to heaven, and be gainers by it. If you love GOD, or your neighbor, or yourselves, or your very riches themselves, do good, be rich in good works; you do not only comfort your brother, but you keep your GOD; you save yourselves, you lengthen your lives, preserve your estates to all eternity.