Four Sermons, Sermon 1
1. Timoth. 6. Chapt.
17 Ch…rge them that are rich in this world that they be not high minded, and that they truſt not … vncertaine riches, but in the liuing God (which giueth vsus abundantlie all things to inioy)
18 That they do good, and be rich in good workes, and readie to distribute, and communicate
19 Laying vp in ſtore for themſelues a good foundation againſt the time to come, that they may at…ne eternall life.
OVR Lord Ieſus Chriſt told his Apoſtles that it is eaſier for a Camel to goe through the eye of a needle, then for a rich man to enter into the kingdome of God, Math. 19. ver. 24. The Diſciples when they heard this were exceedingly amazed, and … Who then can be ſaued? For in deede they …ue more credit to this ſpeech of Chriſt then the … men commonly do, who are little amazed … at when they do heare it though it might …ch them neerer then the Apoſtles who were poore. But he beheld them, and ſaid vntounto them with men this is vnpoſſible, but with God … things are poſſible. Whereby it is euident, th… although riches do make it hard to be ſaued, yea vnpoſſible with men, not that the blame is to be imputed to the riches, but to mans corrupt nature, for S. Marke reporteth that Chriſt ſaid, how hard is it for them that truſt in riches to enter into the kingdome of God? yet there is a paſſage and a way opened to heauen for the rich by the mightie power of God, with whome all things are poſſible. From hence it is, that the bleſſed Apoſtle Paule doth inſtruct and warne Timothie, and in him all the Miniſters of the Goſpell, how they muſt deale with the rich men of this world. For if there were no poſſibilitie for them or any of them to be ſaued, it had bene vtterly in vaine to ſpeake of them as he doth: and if the paſſage to life were eaſie for them, what ſhould there neede a ſeuerall precept about them, and ſo vehement a charge to be giuen? Let rich men giuegive heed to this precept, if they tender their owne ſaluation, for heere is ſhewed a great wonder, namely, how the Camel ſhall get through the eye of a needle, that is, how they which abound in riches ſhall get to heauen, a matter of greater weight then all their poſſeſſions heere in the world.
This text of ſcripture that we may come to handle it, is to be deuided into two parts, the former of them is in two verſes, containing the charge that muſt be giuen to rich men, namely, that they be not high minded, nor truſt in vncertaine riches, but in the liuing God, and doe good to others, that they may be rich in good workes, &c. The latter part is in one verſe, ſhewing the great fruite and commoditie which they ſhall reape if they obey the charge that is giuen vntounto them: for as he ſaith, they ſhall lay vp in ſtore for themſelues a good foundation againſt the time to come, and attaine eternall life. To come then a little neerer to the opening of the matter, the former part, which is the precept or charge doth deuide it ſelfe into two members, the one ſetting foorth what they muſt take heed of to eſchew, euen two moſt peſtiferous vices, loftines of mind, and vaine truſt in riches: the other oppoſing to thoſe two vices three excellent vertues which they muſt practiſe, that is, truſt in the liuing God, liberalitie or bountifulnes in diſtributing to thoſe which be in neede, and facilitie of maners. Thus may we looke vponupon the ſumme of the whole matter, and now let vsus proceede more particularlie.
Charge them (ſaith he) that are rich in this world, &c. The parties to whome this charge is to be giuen are named the rich in this world, where S. Paule euen of purpoſe doth vſe this ſpeech in this world to pull them downe a little euen in the very entrance, and to abate their loftineſſe. For there be two ſorts of rich men, the one ſort are rich in this world, the other are rich (as Chriſt ſaith, Luke 12. ver. 21.) to God. Now if we could ſee how farre they that be rich vntounto God doe excell them that are but rich in this world, it would take them downe a little, and it would correct that peruerſe reſpecting of perſons, and blinde iudgement which is in vsus. For when he ſaith, in this world, oppoſing it to the world to come, he noteth the vanitie and the baſenes of earthlie riches, that there is no cauſe why any ſhould be puffed vp by them, if they were not more then blinded: and as S. Iames findeth fault, Chapt. 2. men ſhould not hauehave their eyes ſo dazeled to eſteeme highlie of rich men, although they be vngodly, euen for the very externall pomp and glorie of their riches, and to deſpiſe the poore, although they be neuer ſo rich in faith, and in the precious gifts and graces of the heauēlie ſpirit. This for the perſons to whom the precept is directed. Now for the manner. Hee willeth (as ye ſee) Timothie to charge or to commaund thē. Is this cōuenient, Poore men in deede may be commaunded, but who ſhal commaund the rich, eſpecially the great Lords and Ladies? Shall the miniſters of the Goſpell take ſuch authoritie vponupon them as to commaund ſuch? Yea verely. For albeit they be much inferior to them in the world, yet he that hath ſent them, whoſe Ambaſſadors they are, is moſt high aboue all, and in his name and authoritie they are to commaund them: and the greateſt that ſhall deſpiſe and diſobey the charge, ſhall ſmart for it, ſeeing they deſpiſe not man, but God from whome it commeth. Zedekiah the king of Iuda (ſaith the holie Ghoſt) humbled not himſelfe before Ieremiah the Prophet, at the commandement of the Lord, 2. Chron. 36.12. therefore he was taken by the Chaldeans, his ſonnes were ſlaine before his face, his eyes then put out, and he caried in chaines to Babel, 2. King. 25.7. Furthermore, when S. Paule willeth the miniſters to lay this charge vponupon the rich men, it argueth two things, euen the waightines of the matter, and the great difficultie to be performed, for were it not euen vponupon the waight of their eternall ſaluation, ſo that in deede rich men can not be ſaued vnleſſe they obay this precept, S. Paule would not be ſo vrgent. And were it not that rich men are ſlow and wonderfull hard to be brought to this thing, yea euen as the Camell to be drawen through the eye of a needle, why ſhould the holie Apoſtle will vsus to charge, to commaund, or to denounce vntounto them that they do thus and thus? Why did he not ſay, moue them, put them in minde, exhort or intreate them, (all which are to be done in deede) but he ſaith, commaund them. Heere we may ſee that the Preachers of the Goſpell ought to be farre from flattering the rich and great men of the world. They muſt charge and commaund them in the name of the Lord that they be not high minded, nor truſt in vncertaine riches, &c. Noblemen hauehave their Chaplaines which attend vponupon them in their houſes, ſhall they commaund their Lords the things which S. Paule heere willeth? Surely if they be faithfull to Chriſt, if they hauehave a ſyncere care to aduance his glorie, they muſt needes do it, for their Lords hauehave neede to be charged in the name of the moſt high God; but if they ſeeke themſelues, and their worldly preferment, then will they flatter and be afraide for to diſpleaſe, not caring much whether their Lords go to heauen or to hell, ſo they may ſerue their owne turne, and get liuings and dignities.
And now come to the two vices which they muſt be charged to eſchew that hauehave the goods of this preſent world, namely loftines of minde, and truſt in riches, what ſhall we ſay of theſe, are they ſo heinous? Surely they be two vices ſo horrible, ſo peſtilent, and ſo deteſtable in the ſight of Almightie God, as none almoſt can be more. They be vices which are moſt iniurious not only to men, but alſo to the high maieſtie of God, and which he doth in deede highly accurſe and condemne. How then is it poſſible that they ſhould be ſaued, in whome theſe vices do raigne? It may be ſaid, are not men of poore or meane eſtate ſubiect to theſe vices? Yes verely, but the rich are more ſubiect, they be in greater danger, and more hardlie drawen from them. True it is that pride, ambition, vaine-glorie, and loftines of minde, was that which the Serpent did ouercome Eue withall, bearing her in hand, that eating of the forbidden fruite Adam and ſhe ſhould be like God, Geneſ. 3. We all euen by inheritance hauehave receiued the poiſon thereof conueied vntounto vsus, it ſticketh moſt deepely in our nature, and is euen with the laſt ſinnes which are caſt out. Which may appeare by that which S. Paule writeth of himſelfe, who being taken vp into the third heauen, euen as he ſaith, into Paradiſe, yet leaſt he ſhould be lifted vp or ſwell through the abundance of reuelations, there was giuen vntounto him the prick in the fleſh, the angell of Satan to buffet him, 2. Cor. 12. All then are by nature highminded, but the rich men are more ſubiect vntounto it, and more hardlie brought from it, becauſe the corrupt nature of man taketh occaſion by riches to be lifted vp further in pride, and to ſwell with loftines of minde. Riches and worldlie dignities are not of the eſſence of man, they be but adiuncts or things accidentarie, and yet they that poſſeſſe them are ſo lifted vp in their minde (vntill they be renued by grace) that they do euen as if they were of another blood, contemne and deſpiſe others that hauehave them not. The words of men do manifeſtlie bewray this their pride and contempt: for if men be poore and in meane eſtate, though rich in faith, and the image of God ſhining in them, they terme them the baſe raſcall ſort. But what do I mention the iniurie which the loftie minde doth offer vntounto men, ſeeing it is lifted vp farre higher euen againſt God himſelfe? For marke what the Prophet ſaith, Pſal. 73. when he hath noted the proſperitie of wicked men, he addeth that pride is euen as a chaine vntounto them: and they ſet their mouth againſt heauen, they ſtick not to blaſpheme God, and their tongue walketh through the earth. The loftie minde alſo arrogateth to it ſelfe that which is due to God alone, for it doth not render glorie to him, but glorieth in it ſelfe. Wherefore it is no meruaile that the ſcripture ſpeaketh of pride and loftines of minde as of a thing moſt deteſtable in Gods ſight. EueryEvery one that is of a loftie minde (ſaith Salomon) is an abomination to the Lord, Prouerb. 16. ver. 5. God reſiſteth the proude (ſaith the holie Apoſtle) and giueth grace to the lowlie, 1. Pet. 5. ver. 5. Then let thoſe which are rich in this world (if they hauehave any care at all in them to be ſaued) receiue this charge heere giuen by S. Paul, that they be not high minded. Let them imitate holie king Dauid, who ſaith of himſelfe, Lord I am not high minded, I hauehave no prowde looke, &c. I am as a wained childe, Pſal. 131. And let them alſo remember what our Sauiour ſaith in the Goſpell, Except ye conuert and become as children, ye ſhall not enter into the kingdome of God.
And now to the other vice, that they truſt not in vncertaine riches. A vice moſt foule and abhominable, which all men are prone vntounto likewiſe, but the rich men moſt in danger, and not ſo eaſily drawne from it as poore men may. This vice is ſomewhat more cloſe then loftines of minde, I meane the vglines of it is not ſo apparant vntounto men: yet it is not inferior thereunto, yea, it is euen the roote from whence that other doth ſpring and grow vp. For what lifteth vp the minde of the rich, but this, that they hauehave ſuch wings to mount vp aloft withall aboue others, ſuch feathers to truſt vntounto? Their riches are their ſtrong hold of defence, by which they imagine themſelues happie and in ſafetie. But how fooliſh they are, and how vaine this their confidence is, the holie Apoſtle noteth by calling them vncertaine riches. They forſake that which is certaine and infallible, euen the liuing God, in whome, whoſoeuer truſteth ſhall neuer be confounded, and truſt in that which is vncertaine and deceitfull. That they which truſt in riches forſake the liuing God, it is euident: for Chriſt ſaith, No man can ſerue two maiſters, but he muſt cleaue to the one and forſake the other, or &c. you can not ſerue God and riches, Math. 6. And touching the vncertaintie of riches (for that is the Apoſtles phraſe) it doth ariſe partlie from the nature of the riches themſelues, and partly from the ſtate and condition of thoſe that do poſſeſſe them. The vncertaintie that ariſeth from the riches themſelues is noted by Chriſt Math. 6. ver. 19. where he vſeth it as a reaſon to diſſwade men from the inordinate louelove of riches, ſaying, lay not vp for your ſelues, treaſures in earth, where moth and ruſt do corrupt, and where theeues breake through and ſteale. And Salomon doth as it were compare riches to a bird, that getteth out of the cage and flieth vp paſt mens reach, ſaying, trauaile not too much to be rich, but ceaſe from thy wiſedome. Wilt thou caſt thine eyes vponupon it which is nothing? for riches taketh her to her wings as an Eagle, and flieth vp into the heauen, Prouerb. 23. ver. 4.5. Riches are ſubiect vntounto many caſualties: who can aſſure himſelfe that he ſhall hold that the next yeare which he doth this, though he liue? How vaine then is that truſt which men do repoſe in ſo vncertaine things? but yet there is a greater vncertaintie which ariſeth from the men that poſſeſſe them: for when one is ſo rich that there is no likelihoode that he may be ſuddainlie ſtript of that he hath, but if the theeues do breake through and ſteale plentie, and much doth corrupt and come to naught of it ſelfe, yet it is not felt, but he can ſtill ſay, ſoule, thou haſt much goods laid vp for many yeares, eate, drinke, and take thy paſtime, Luke 12. ver. 19. yet he is not certaine: for looke what followeth there in Saint Luke, but God ſaide vntounto him, O foole, this night will they fetch away thy ſoule from thee, then whoſe ſhall thoſe things be which thou haſt prouided? The rich men that are high minded, and glorie in their riches do take themſelues to be the only wiſe men vnderunder heauen, but God ſaith to eueryevery one of them, Thou foole. And verely their follie is exceeding great in forſaking the Lord God, who is almightie and liueth for euer, and truſting to corruptible things, which are altogether deceiptfull. Well it may be many rich men will little be moued with this reaſon of the vncertaintie of riches, for they will make them as certaine as they can to their poſteritie, and hope to inioy them long. They may be deceiued in both, but let it be they liue long, and their poſteritie after them, yet let them conſider how horrible a thing it is to giuegive that to riches, which they ſhould giuegive only to the liuing God. For ought not all men to truſt in God and in none other? Then when they put their truſt in riches, and make them euen as the ſtay of their life, and as the onelyonly ſtaffe which they hauehave to leane vponupon, they do in deede make riches their god. This may ſeeme an hard ſpeech, but I do not ſpeake it of mine owne head: for what ſaith the holie ſcripture, let men conſider well, doth it not call couetouſnes idolatrie? Coloſſ. 3. ver. 5. And why is it idolatrie, but that the couetous man ſetteth his heart vponupon his riches, truſteth in them, ſtayeth vponupon them, and ſo maketh an idol of them which he ſo worſhippeth in ſtead of God? What a thunderbolt is this, that the couetous worldly men do quite forſake the true God, and in his ſtead do worſhip an idol? If mens harts were not harder then flint, or then the Adamant, it would make them tremble and quake. But men cannot be perſwaded, that they do put their truſt in riches: they know right well (they ſay) that they be vncertaine, they know that they themſelues muſt dye: yea, they can go further and in ſome ſort acknowledge with the holie Prophet, that man walketh in a vaine ſhadow, that he diſquieteth himſelfe in vaine, and that he heapeth vp riches and can not tell who ſhall gather them. Well notwithſtanding all this let it come to the iuſt triall. Do not they truſt in riches whoſe heart is more bent to ſeeke after them, then it is to ſeeke after God, or after heauenlie things? Doth not a man make that his god which he loueth beſt, or in which he doth moſt delight? Or which is a mans chiefe god, is not that which he doth truſt moſt vntounto, and which he moſt cleaueth vntounto? Then conſider this, if a worldlie man hold riches; he is ſafe, he is merie and glad in his heart, he hath to ſtay vponupon, though his conſcience do tell him that God is diſpleaſed with him, yea the ſinnes which he committeth, ſo he may come by riches, as often as he thinketh of death, and of iudgement, do make that God is euen a terror vntounto him, ſo farre off he is from delighting in God. Yet neuertheleſſe, rather then he will faile of riches, he doth proceede to lay hold of them by what way ſo euer, and ſo maketh the Lord God his vtter enemie, euen for his oppreſſion, for his extortion, for his briberie, for his vſurie, for his falſehood, and for his vnmercifull dealing toward the fatherleſſe. Tell him of this, doth it any thing at all ſtop his courſe? Iudge then indifferentlie, when a man doth forſake one to obtaine an other, doth he not meane to forſake the leſſer to chooſe the greater? Then when men do by all thoſe vices forſake God to lay hold of riches, do they not manifeſtlie declare that they eſteeme the more preſent diuinitie to be in riches? Is not there the God in deede which they can truſt vntounto, and ſafely (as they thinke) reſt in, if they may lay hold on him? If they may retaine worldlie wealth, nothing can make them quaile, but they ſeeme to themſelues right happie, howſoeuer the matter ſtand betweene God and their conſcience: but if they feare the loſſe of all or of the greateſt part of earthlie goods, they be ſtraightway in exceeding ſorrow and cry out that they be vtterlie vndone. O how can men be ſaued while they ſtand in this eſtate, being either high minded, or truſting in vncertaine riches! Is not the way to heauen vntounto them as the eye of a ſmall needle is vntounto an huge Camell? This is the very high way to hell, euen the broad way in which they walke: let them therefore harken what vertues the holie Apoſtle calleth them vntounto, when they hauehave renounced and forſaken thoſe two moſt peſtiferous vices, which make the way to heauen vnpaſſable to them: the firſt is, that they truſt in the liuing God. S. Paule doth then call them away from a dead idol vntounto a liuing God. For what are riches when men repoſe their truſt and confidence in them, but a dead idol? The Lord God of heauen, he is the true and liuing God, it is he that giueth vsus all things abundantly to inioy, and he that will hauehave life, or the ſtay of his life, muſt reſt only vponupon him. The liuing God is the fountaine of life, he hath giuen vntounto vsus our life, which as Chriſt ſaith is more worth then meat, Math. 6. ver. 25. and if he hath giuen vntounto vsus the greater, will he denie vntounto vsus the leſſer, if we truſt in him? Now as he is the fountaine and author of life, and giueth all things that belong thereunto, ſo if men could ſtedfaſtly truſt in him, they ſhould not be deſtitute; for he is able, ſeeing (as it is written Pſal. 24.) The earth is the Lords & all that is therein. And he hath tyed himſelfe by promiſe vntounto all that do put their truſt in him. Let your conuerſation (ſaith the holy Ghoſt) be without couetouſnes, being content with ſuch things as ye hauehave: for he hath ſaid, I will not leaue thee, nor forſake thee. So that we may boldly ſay, the Lord is my helper, I will not feare what man may do vntounto me. Hebr. 13.5.6. He doth feede the fowles of the ayre, and cloath the graſſe of the field, then how much more will he feede and cloath men which truſt in him, being created after his owne image, and for whoſe vſe alſo he made the world? But how farre off are men from hauing this ſure truſt in the liuing God? alas it is lamentable to ſpeake. They can ſee and they can feele riches, but he is inuiſible, they can not ſee him: yea, but he hath giuen his word and his promiſe which is infallible. It is vnpoſſible that God ſhould lye or deceiue, if they had the eyes of their minde but halfe as cleere as they hauehave their carnall eyes they might ſee this. Some man will obiect, that ſundrie which hauehave truſted in the Lord hauehave bin very poore. That is true, the holie Scripture doth afford ſundrie examples, the Lord ſeeth it is beſt for them, and men ought to reſt in his will, ſeeing he maketh pouertie a meane to bring them to glorie. It will be ſaid further, ſuch a truſt in God, or the pretenſe of ſuch a truſt may make men negligent and idle. That is not ſo, for true faith in God doth bring forth true obedience to his commandements: and God doth forbid idlenes and negligence, commanding men to vſe all moderate care and diligence in their callings, but that truſting in the liuing God, draweth theſe vertues which follow in the text with it, euen liberalitie and bountifulnes to the poore, with facilitie of maners, for that which is tranſlated to communicate, may be expounded of facilitie of maners: for when men are puffed vp, and be high minded, becauſe of the abundance of their riches in which they repoſe a vaine confidence, their maners are rough and ſterne, they cannot liue in common ſocietie, they cannot (as S. Paule in another place willeth) make themſelues equall to them of the lower ſort, but touching this vertue I meane to ſpeake no more. And while men truſt in, their riches, making them the ſtaffe and ſtay of their life, and of their poſteritie, how is it poſſible that they ſhould be liberall, and rich in good works, and readie to diſtribute? will a man willinglie part with that which he doth repoſe his truſt in and maketh it his god? no, pluck riches from a worldlie minded man, and it is vntounto him euen as if you ſhould teare out his bowels: for if he hauehave neuer ſo much, yet he feareth he ſhall not hauehave inough to hold out. If he diſtribute any thing to the poore, it is by compulſion of the lawes; or elſe that he is loath to be deemed too too miſerable. Doth not reaſon teach, that the more is taken from the heape, the leſſe remaineth? A great veſſell with often drawing, is emptied and made dry. Theſe be the thoughts of worldlie minded men which truſt in riches: but if they once forſake that their vaine confidence, and fixe their hope in the liuing God, hauing their eyes opened to behold how it is he that giueth all things abundantly to inioy, then will they beleeue his word and promiſe, that plenteous liberalitie ordered with godlie diſcretion ſhall not deminiſh but increaſe their very worldly ſubſtance. What, ſhall plentifull giuing increaſe riches to the giuer? This may ſeeme a Paradox. For what reaſon is it that diſperſing and ſcatring abroad ſhould increaſe a mans wealth? He that doth ſhew merciemercy to the poore may (as Saint Paule heere teacheth) be rich in good workes: but can he be the richer alſo in the world? Can a man both keepe his goods, and giuegive them away? Yea that he may. For do you not ſee how the husbandman doth in ſeede time diſperſe and ſcatter his ſeed, yea, euen burie it in the ground, ſo that to mans reaſon (but that we ſee it commeth otherwiſe to paſſe) it would ſeeme to be caſt away and vtterly loſt: and by the bleſſing of God he receiueth it againe ten fold, yea often times a great deale more. Yea but is the liberall diſtributing to the poore, like the ſowing of wheate or barley, ſhall it alſo yeeld an increaſe? if rich men were ſo perſwaded, they would fall to ſowing apace. Surely they might be ſo perſwaded, for the word of truth that can not lye doth tell them ſo. Salomon in Eccleſiaſt. chap. 11. ſaith thus, Caſt thy bread vponupon the waters and after many dayes thou ſhalt finde it. GiueGive a portion to ſeuen, and alſo to eight, ſeeing thou knoweſt not what euil ſhall come vponupon the earth. The ſcripture ſometimes doth call ſeede bread, becauſe bread is made of it. And Salomon willeth to caſt this ſeed vponupon the waters, that is, vponupon groundes which are well watred and fertile. Admoniſhing therby all rich men to be wiſe in imitating the huſbandmen: for as they make choiſe of good grounds to ſow their corne, to the end that in time they may receiue the greater increaſe, ſo would he hauehave theſe to ſow to diſperſe and ſ… ter their riches by almes deeds vponupon the po…re, the widow, and the fatherleſſe, eſpeciallie th… godlie poore, that be (as S. Paule ſaith) of the houſhold of faith, for theſe be the well wa…ed and fruiteful ground, and after many dayes they ſhall finde it. Such as do ſow vponupon this ground, do ſow vntounto the Lord: and by his ſingular bleſſing they ſhall receiue great increaſe. The Prophet in Pſal. 112. ſetting forth the bleſſednes of the godlie man, ſaith thus, He hath diſperſed abroad and giuen to the poore, and his righteouſnes remaineth for euer. Now marke how S. Paule doth applie this ſaying of the Prophet, 2. Cor. 5. for perſwading them to be plenteous in liberalitie, he vſeth this compariſon, He that ſoweth ſparinglie ſhall reape ſparinglie, and he that ſoweth bountifullie, ſhall reape bountifullie. All men do know that the Farmer which doth ſow but a little ſeede, muſt needes hauehave but a little harueſt Euen ſo he ſheweth, that ſuch as do ſow but a little in almes-deedes and workes of charitie to the poore, ſhall alſo hauehave a ſmall harueſt. And then further to ſhew that the ſame harueſt or reaping which he ſpeaketh of, is not only in the world to come, or in the riches of good works, but alſo in the bleſſing of God vponupon their worldlie goods; and to take away the doubt which men hauehave, that if they giuegive liberally, they may… come to pouertie themſelues, he addeth: And God is able to make you plentifull in all grace, that … alwayes hauing all ſufficiencie in all things, … …b…nd in eueryevery good worke: as it is written, … h…th diſperſed abroad and giuen to the poore; his righteouſnes remaineth for euer. We ſee then …w S. Paule expoundeth this clauſe (his righ…ſnes) to be his beneuolence, or boūtifulnes in giuing a lines, ſhall remaine for euer. As if he ſhould ſay, the more lie doth ſcatter and diſperſe abroade, the more God doth make his riches to abound, and giueth him all ſufficiencie then to ſinfull that which is written, that his …bilitie to be liberall ſhall neuer faile. And to conf…de this yet further, the holie Apoſtle vſeth the ſimilitude of the husbandman, who by …ing his ſeed doth receiue increaſe: for thus …e addeth in verſe 10. Alſo he that findeth foode in the ſower, will minister likewiſe bread for foode, and multiplie your ſeede, and increaſe the fruites of your beneuolence: that on all parts ye may be made …b vntounto all liberalitie, which cauſeth through vsus …nksgiuing vntounto God. What can be more for…ble then this promiſe of Gods bleſſing (if rich men could caſt off vnbeliefe, and giuegive credit v…to it) to moue vntounto liberality, that they ſhall not only thereby become rich in good works, but alſo that God will ſo bleſſe and encreaſe their worldly ſubſtance, that they ſhall alwaies hauehave abundance, both for their owne vſe …d alſo to giuegive vntounto the poore? What hardn… of heart is in men, that can not beleeue God … this thing, but ſay ſtill, If I giuegive very faſt, I may come to pouerty my ſelfe? Whatſoeu… then God promiſeth, this is ſtill the concluſion, the… men will truſt more to their riches then to… promiſe: their riches they will holde as fa… as they can: there is the ſure God, as they thinke. Is there no helpe? is there no re…e… for this ſo deadly and ſo dangerous diſeaſe Surely if it be poſſible to be remedied (as hee hauehave ſhewed before, it ſhall be in ſome) the remedy is ſet downe by the holy Apoſtle in the laſt verſe of this Text, where he ſaith, In…g… for themſelues a good foundation againſt the … come, that they may attaine eternall life. Th… i… (a we noted) the ſecond part of the Texte, which declareth the incomparable benefite and fruit, which the riche men ſhall reape, if they ſhall ſhew themſelues obedient to this charge it is a benefite to hauehave that bleſſing of God in this life which is promiſed vntounto the liberall: but this is farre greater, beeing the bleſſing of all bleſſings, which the Apoſtle here noteth: then … we here obſerue, that riches, if men coulde vſe them, are inſtruments of great happines: for thereby they hauehave habilitie to be rich in good works, which is to be rich vntounto God, euen the chiefe riches of all. The holy Scripture ſetteth this forth vnderunder diuers phraſes of ſpeech, as firſt S. Paul here ſaith, They ſhall lay vp for themſelues a good foundation againſt the time to come. A good foundation is the ground-worke of a ſure and permanent building. No man by the multitude of his worldly goods can make ſo ſure worke here, but it will decay and come to vtter ruine, how ſoeuer men are builded, and doe imagine that they can builde their neſt ſo high and ſo ſure, as that it ſhal continue. But for the time to come or againſt that time, the rich in this world may, if they hauehave grace and true wiſedome together with their riches, make the foundation of a moſt happy building, which ſhal neuer decay,) Chriſt Ieſus vſeth an other compariſon to ſet forth this ſame matter, Luke 12. ver. 33. ſaying, Sell your goods and giuegive almes: make you bags that ſhall neuer waxe old, a treaſure in heauē which ſhall neuer faile, whither the thiefe cannot approch, and where the moth doth not corrupt. And Luke. 10. ver. 9. he ſaith, Make you friends of the vnrighteous Mammon, that when ye ſhall hauehave neede, they may receiue you into euerlaſting habitations. This is indeed all one with that which S. Paule here ſaith, Laying vp in ſtore for themſelues a good foū dation againſt the time to come. Indeede that ſaying of Chriſt is notable to be obſerued: marke therefore how he bringeth it in. He vſeth a parable, ſaying: There was a rich man that had a Stewarde, who was accuſed vntounto him that he had waſted his goods, and hee willed him to giuegive his accoūts, for he could no longer be ſteward. The ſteward being now in a ſtraight, and knew not how to liue when he ſhould forgo… his office, at length vſeth this craftie dealing the goeth to all thoſe which did owe anye great ſummes to his Maſter, and did ſtrike off and forgiue them a great part, that ſo befriending them, they might, when hee was out of his office, ſhewe friendſhip to him, and receyue him into their houſes. Our Sauiour hereupon ſaith, that the children of this world are wiſer in the…r generation then the childrē of light: And then he willeth vsus to imitate this vniuſt ſteward (not in that vniuſt courſe which he tooke) but ſeing we are all but ſtewardes, and muſt out of our ſtewardſhip, he willeth vsus to bee ſo wiſe as to make vsus friends of the vnrighteous Mammon, that when we ſhall need or fayle, that is, when we ſhall goe out of our ſtewardſhip, they may receiue vsus into euerlaſting habitations. But what meaneth that, howe ſhall wee make vsus friendes of the vnrighteous Mammon which ſhall receiue vsus into euerlaſting habitations? Or who bee thoſe friends? It is a parabolicall ſpeech. Yee ſee how the ſteward with his maſters goods by an vniuſt way made him frends: ſo our Lord doth aduiſe vsus, which are but ſtewards vnderunder God ouer the riches which wee doe poſſeſſe, to make vsus friends after a lawfull and cōmendable way with our Lords goods, that is, by diſtributing and giuing almes to thoſe that be in neceſſitie. This is a thing pleaſing to God, vnderunder whome we doe hold our ſtewardſhip; and the friendes which we then make, are the good workes themſelues, which ſhall follow and accompanie vsus at our death, when we goe out of our ſtewardſhip, and be rewarded with eternall glorie: for ſo God hath promiſed, that they which bring forth good works, euen the teſtimonies and fruites of a true and liuely faith, ſhall bee rewarded with eternall glorie, which is it that hee ſaith, that they may receiue you into euerlaſting habitations: and as S. Paule ſaith here, Laying vp in ſtore a good foundation againſt the time to come, that they may attaine eternall life. To make bagges then which ſhall neuer wax olde, to make friendes of the vnrighteous Mammon, which may receiue vsus into euerlaſting habitations, and to lay vp in ſtore a good foundation againſt the time to come, that we may attaine eternall life, are all to one effect; a wonderfull happie thing to rich men if they can lay hold of it. But alas if we behold the preſent eſtate, ſhall we thinke that men doe belieue this? The wealth that many doe flow it, is verie great, and multitudes are pined with extreame miſerie, and few there be which doe liberally diſtribute: yea contrariwiſe we finde verie many, that care not ſo they may enrich themſelues, what become of th… poore. This thing is euident by the ſelling of their corne & other commodities, which they thinke they neuer hauehave enough for, although the price be vnreaſonable, What an extreame blindneſſe, and folly is this, yea what a wofull miſerie, that the men of this world which hauehave plentie of riches doe not onelyonly depriue themſelues of a double bleſſing? the one vponupon their goods and poſteritie in this life, according as God hath promiſed, if they ſhall diſtribute to the poore, and be riche in good workes, the other in the reward of eternall glorie in the heauens; but alſo caſt themſelues into a double calamitie, the one in depriuing themſelues of eternall glorie, the other in deſtroying their worldly eſtate: for if their riches doe ſtand and continue with them for their owne life, which ſundrie times falleth out otherwiſe, becauſe God doth accurſe riches ſo gotten, yet do their children ſcatter and conſume them at leaſt within a few generations, as dayly experience ſheweth in a number, and ſo you may ſee their double miſerie. Well may ſome man ſay, doth not this make for the Popiſh doctrine of merite and iuſtification by mens owne workes? when a… men deedes to the poore doe lay vp in ſtore a good foundation againſt the time to come, t…t they may attaine eternall life: when boū tifull giuing doth make bagges full of treaſure which ſhall neuer wax olde: and when compaſſion, to the needie doth make friendes that ſhall receiue vsus into euerlaſting habitations? are not men then iuſtified by theſe their works, or doe not their good deedes deſerue or merite eternall glorie? Theſe good workes are the teſtimonies of a true, liuely and iuſtifying faith being plenteouſly and rightly done, they ſhew that the doer is a liuely member of Chriſt Ieſus who is our righteouſneſſe, 1. Cor. 1. being led by his ſpirite. And touching merites of workes, there bee no deedes ſo excellent as that they can deſerue ſo great glorie: ſo great reward is of the meere merciemercy, and frō the free grace of God, who hath promiſed ſuch reward vntounto good workes. This foundation againſt the time to come, theſe bagges that neuer waxe olde, and the friendes that wee muſt make by almes deedes, are all ſuch workes of merciemercy as doe teſtifie a true and liuely faith, being the vnſeperable fruites thereof, which God will plentifully reward with glorie and immortalitie. The doers of theſe being not forgetful hearers, but doers of the worke, ſhall, as the holy Ghoſt ſaith, be bleſſed in their deede. …
It may be here demanded, ſeeing works do not iuſtifie before God, but are the fruites of thoſe which are iuſtified, Chriſt being our righteouſnes, when we hauehave the full pardon of … ſinnes in his bloud, and are clothed with … obedience imputed vntounto vsus, whether men ſhall hauehave the greater glory, according to the greatnes and multitude of their good workes? I anſwere, that according to the meaſure of Faith which a man hath, ſo are his works: & the greater his faith and his works be, the greater ſhall be his rewarde in glorie. If this were not ſo, how ſhould S. Paule ſay, They which ſow ſparingly ſhall reape ſparingly, and they which ſow plenteouſly ſhall reape plenteouſly. 2. Cor. 9. Yea howe ſhould he ſay in this place, that he woulde hauehave thoſe that bee rich in this worlde charged to do good, and to be rich in good works? If there be not a more plenteous reward to the greater and more plenteous good workes, how ſhould any, more thē others be ſaid to be rich in them▪ It is ſtrange & wonderful, that rich mē can not be brought to ſee this, and to vſe their riches to their beſt aduantage, but doe indeede let ſlip their happines. They can willingly beſtowe great coſt in building faire houſes: it doth not grieue them to beſtow very much alſo in gorgeous apparell: and they recken not what they lay out in delicate fare, both vponupon themſelues and vponupon others that bee wealthie: but to beſtow a little more then ordinarie vppon thoſe that be poore and in miſerie, is very gree…ou…, becauſe they doe account that to be loſt or caſt away: whereas in verie deede, there is nothing which can be laide out to anie great profite, but that which is ſpent vponupon the poore: for houſes, apparel and meates doe periſh with their vſe, they be tranſitory and vaine: but the reward promiſed by the Lord is a treaſure that ſhal neuer come vntounto an end. Thoſe former do appertaine but vntounto the ſatisfying of carnall luſtes: but merciemercy ſhewed to the needy, heapeth vp glorie in the Heauens. There is a verie great difference betweene theſe two: but men are led by ſenſe and not by ſounde wiſedome: and that cauſeth them to make ſo bad a choice. They feele the ſweetnes of riches for the preſent time: they are ſure of thoſe goodly pleaſures which they enioy by them.
But to be rich in good workes, and ſo to lay vp a good foundatiō againſt the time to come, that they may attaine eternall life; this is not perceiued by ſenſe, this they can not skil of, and therefore they doe little trouble themſelues about it. At the day of iudgement, this time to come, ſhall be preſent, and then this inuiſible foundation ſhall be ſeene: when Chriſt ſhall ſay to thoſe on his right hand: Come ye bleſſed of my father, inherite the kingdome prepared for you from the foundation of the world. For I was a hungred and ye gaue me meate, I thirſted and you gaue me drinke; I was a ſtranger and ye lodged… I was naked and ye clothed me: I was ſicke and ye… viſited me: I was in priſon, and ye came vntounto me, Then ſhal the righteous anſwere, him ſaying: Lord, whē ſaw we thee an hungred & fed thee? or a thirſt & gaue thee drinke? And whē ſaw we thee a ſtranger and lodged thee? or naked and clothed thee? Or when ſawe we thee ſicke or in priſon, and came vntounto thee? And the king ſhall anſwere and ſay vntounto them. Verely I ſay vntounto you, in as much as ye hauehave done it vntounto one of the leaſt of theſe my brethren, ye hauehave done it to me. Math. 25. ver. 34.35.36.37.38.39.40, And goe ye curſed into euerlaſting fire, prepared for the deuil and his angels. For I was an hungred and ye gaue me no meate, I thirſted and ye gaue me no drinke, &c. In as much as ye did i… not to the leaſt of theſe, ye did it not to me, a wonderfull thing to ſee the blindnes in which men are. Who doth not accompt it the moſt happie thing that can befall a man, to giuegive to Chriſte when he is hungrie, or thirſtie, or naked, or ſicke, or in priſon? Againe, who is he that will not confeſſe it to be a moſt vile wretchednes, when a man doth ſet more by his riches, then by relieuing Chriſte?
Now marke well, are not all that beleeue, the very members of Chriſtes myſticall bodie? Thou beholdeſt the poore that are ſicke or lame▪ thou ſeeſt poore fatherleſſe childrē that pine, and are readie to famiſh: theſe, for ought which thou knoweſt, may be the true members of Ieſus Chriſt. If then thou doeſt neglect and deſpiſe them, thou doeſt neglect and deſpiſe Chriſt. Is not this a moſt curſed thing that any man ſhould louelove worldly traſh, euen for the filling of fleſhly luſtes, more then he loueth God or Chriſt? For if a man had any ſparke of lo…e in him vntounto God, he muſt needes louelove Chriſte in his members, he muſt needes louelove his brother.
Whereupon, Saint Iohn manifeſtly ſaith, He that hath this worldes good, and ſeeth his brother in neede, and ſhutteth vp his compaſſion from him, how dwelleth the louelove of God in him? 1. Iohn. 3. ver. 17, O curſed louelove of money, that caryeth men from the louelove of God. It is no maruaile that Saint Paul ſaith, The louelove of money is the root of all euils. 1. Tim. 6.10. For he ſaith there, that they which would be rich fall into temptation, and into a ſnare, and into many fooliſh and noyſome luſtes, which drowne men in deſtruction and perdition. O will ſome man ſay, if the wordes of Saint Paul are ſo ſtrictly to be taken, how could ſome that hauehave bene preachers of the Goſpell, couet riches, and louelove money ſo much as they hauehave done? Is it not found by common experience, that neuer any hauehave bene more couetous, or more loued money, or hauehave ſought riches and worldly pomp… more then ſome that hauehave preached the Goſpell? Shall we ſay, that ſuch Lighters walke in ſo dangerous a way? Doe ſuch forſake the true and liuing God, and worſhip an idol? Surely God is no reſpecter of perſons: ſuch are ſo farre off from all excuſe, that of all others they fall into the deepeſt condemnation: for while they take vponupon them in wordes to ſet forth the glorious Goſpell of Ieſus Chriſt, and giuegive ſo fowle example in deede, what doe they but pull downe the dignitie of the Goſpell, cauſing the weake to ſtumble, and the blinde to wander out of the way?
To returne to our matter for laying vp the good foundation againſt the time to come, I will conclude with two ſayings of the ſcripture, the one of king Salomon, the other of the prophete Iſay. Thus ſaith Salomon, He that hath merciemercy vponupon the poore, lendeth vntounto the Lorde, and the Lorde will recompence him that which he hath giuen. Prouerbes, 19.17. And thus ſaith the Lord by Iſay: That thou deale thy bread to the hungrie, and that thou bring the poore that wander into thine houſe, when thou ſeeſt the naked, that thou couer him, and hide not thy ſelfe from thine owne fleſhe: then ſhall thy light breake forth as the morning, and thine health ſhall growe ſpeedily: Thy righteouſneſſe ſhall goe before thee, and the glorie of the Lorde ſhall imbrace thee. Then ſhalt thou call, and the Lorde ſhall anſwere: thou ſhalt crie, and he ſhall ſay, heare am I. If thou take away from the middes of thee the yoake, the putting forth of the finger, & wicked ſpeaking, if thou power out thy ſoule to the hungrie, and refreſh the troubled ſoule: then ſhall my light ſpring out of the darkenes, and thy darkenes ſhall be as the noone-day: And the Lorde ſhall guide thee continuallie, and ſatiſfie thy ſoule in drought, and make fatte thy bones: and thou ſhalt be like a watred garden, and like a ſpring of waters, whoſe waters faile not, and they ſhall be of thee that ſhall builde the waſt places, &c. Iſay, chap. 58. verſe 7. 8. 9. 10. 11. 12. The Lorde for his ſonnes ſake giuegive vsus grace to followe this holy precept, that we may attayne eternall life.
The end of the firſt Sermon.