The Unrighteous Mammon Exchanged for the True Riches, Title page – Dedication

The Unrighteous Mammon Exchanged for the True Riches · Title page – Dedication

THE VNRIGHTEOVS MAMMON EXCHANGED FOR THE TRUE RICHES OR A SERMON, Preached at the Funeral of William Adams Eſq; In the Pariſh Church of St. Lawrence Iury on Tueſday. Septemb. 3. 1661.

BY THOMAS HORTON. D. D.

Pſal. 112.5.9.

A Good Man ſheweth mercy, and lendeth: He wil guide his affaires with Diſcretion.

He hath diſperſed abroad, He hath given to the poor, his righteouſneſſe remaineth for ever.

LONDON Printed by I. R. for John Clark, and are to be ſold at the Entrance into Mercers Chappel. 1661.

To the Right Worſhipfull, The Maſter, Wardens, and Aſſiſtants Of the Company of HABERDASHERS IN LONDON.

Right Worſhipfull, and much Honoured in Chriſt,

BEing requeſted by the Friends of this worthy Citizen, and Brother of your Company now lately deceaſed, to put this Sermon in to print, which was preach'd at his interrment, I knew not to whom more properly to dedicate and intitle it, then to your ſelves; who being made the Trustees for that Bounty which he hath left behind him, might be alſo the Witneſſes of thoſe Truths which are aſſerted of Him, and applyed unto Him.

The Scripture which is here handled, I conceived to be every way ſuitable and agreeable to the preſent Occaſion: which firſt being a Funeral, hath therefore in it the ſeaſonable remembrances of Death and final diſſolution, and preparations for another World. And then being the Funeral of a perſon whom God had bleſt with a very fair & plentifull Eſtate, hath likewiſe in it the pertinent mention of this worldly and earthly Mammon, and the Riches of this preſent life. And laſtly, being the Funeral of a Bountifull and Liberal Perſon, and of one that had diſpoſed of his Eſtate in a Charitable Improvement, hath accordingly in it Directions to make Friends of this Mammon of unrighteouſneſs to the beſt and moſt deſirable Advantage.

Now the main ſcope and end of ſuch Diſcourſes as theſe are, is that thoſe who are acquainted with them might in ſome ſort be Conformable to them, and have them wrought as it were into themſelves. This I look upon as that which is more particularly Your Opportunity, from that Work wherein you are ingaged for the managing of this Perſons Liberality. I know not how it comes to paſs, but mens ſpirits doe uſually, and for the moſt part partake of their Imployment. Thoſe, who are taken up in low and meaner ſervices, they have commonly a lowneſs of Spirit ingendred & contracted by them. Whereas Noble and Generous Performances beget noble and Generous Affections, and tranſform the Perſons which are intereſted & concerned in them into the very nature of the things themſelves. Upon which account it is much to be hoped, that as many of you as God hath furniſhed with abilities anſwerable thereunto, in this diſcharge of a Truſt for another, you will your ſelves be unawares drawn into a complyance with ſo good an example, as is here ſet befor you. At leaſt, that you will ſo order and diſpoſe of this Charity of His, as in a manner to make it your own, & thereby to make to your ſelves ſo many Friends of this Mammon of Righteouſneſs, which you may do at the ſecond hand.

The Heart of man by nature is ſo deſperately treacherous & deceitfull, where it is not rectified by the Grace of God, and a ſpecial watchfulneſs over it ſelf, as that from hence there are great mistakes and miſcarriages oftentimes in the world in ſuch matters as theſe are; both for the performing of the works of Charity in men's own particular Perſons, as alſo for the Executing of the charity of other men; which yet is no diſparagement at all to the works themſelves ſimply conſider'd being ſtill the ſame in their own nature, nor yet any reflexion upon ſuch perſons as are really conſcionable in them who ſhall notwithſtanding reap the fruit of their own Integrity. But it is that which may awaken all men very narrowly to look into themſelves, and to examine their own ſoules in this particular. Becauſe othervviſe they may give not onelyonly half but all their Goods to the feeding of the poor, and yet be void of charity: and may likewiſe be thought in ſome ſort to diſcharge their Trust, and yet not to diſcharge their Conſciences. Our Saviour in this very chaprer, and upon this very occaſion it ſelf tells the Phariſees whom he converſt withall, that They were ſuch as juſtified themſelves before men, but that God knew their Hearts; for THAT WHICH IS HIGHLY ESTEEMED AMONGST MEN, IS ABOMINATION IN THE SIGHT OF GOD. The better that any thing is of it's own nature wherein we are imployed, the more need have we to look to our Mindes & Affections in the managing of it, that ſo we may not miſcarry in that, wherein we ſeem to triumph, and moſt to glory and pride our ſelves. Which that it may be the better avoided in this preſent buſineſs in hand (as in all others beſides) it is worth the while for men to enquire into their ſtate & Condition in Grace; and the conſtant and general frame & temper of their own Hearts, there being nothing done as it ſhould be, which does not flow from ſuch a Principle as this. Our Saviour again in the following words makes this ſober and ſerious Expoſtulation, If ye be not faithfull in that which is ANOTHER man's, who ſhall give you that which is your OWNE? we may a little invert it, and turn it thus; If ye be not faithfull in that which is your Own, who ſhall truſt you with that which is another man's? There is no man can ever be a Good Husband for Others that is a Bad Husband for Himſelf; and he that neglects the Care of his own Soul, can never be a good Truſtee for another's Eſtate. Religion is an Vniform buſineſs, and conſiſtent to it ſelf: Men may carry it perhaps plauſibly and gloriouſly in the Eyes of the World, and make a fair shew in the flesh for a little time; but every man will have ſo much Comfort at last, as he hath ſinceritie in him, and a ſpirit in vvhichwhich is no guile. When God ſhall come to Iudgement, and Chriſt ſhall ſit upon his laſt Tribunal, (as he one day vvill) He will then call men to Account for Affections, as well as for Actions, and for the Principles of doing, as well as for the Things themſelves, which have bin done by them; and then ſhall every one have Praiſe, or Blame from Him.

Theſe things I doe not ſuggeſt, as any way ſuſpecting your Selves, who have given ſufficient Teſtimony of your Fidelity in things of this nature by former experiences: Nor yet as in the leaſt reflecting upon the Example here preſented unto you, whom I have looked upon as a Perſon of as great Integrity in this Buſineſs as any man elſe. But onelyonly as taking occaſion from the Opportunity which is here afforded to diſcourſe of the Point at large, and to expreſs my thoughts about it in a General and Theological Diſcuſſion. I have nothing further but my Prayers that God would ſet home the Truths here mention'd upon the Hearts of all thoſe that are partakers of them, and that he would ſend forth many ſuch Perſons out of your renowned and flouriſhing Societie, as may be inrich'd with the like Eſtates, and the like Hearts; which is the earneſt and unfeigned Deſire of

Your SERVANT for the True Riches, And, Your FRIEND for the Everlaſting Habitations. Thomas Horton.

p. 1Luke XVI. 9.

And I ſay unto you; Make unto your ſelves friends of the Mammon of unrighteouſneſs, that when ye faile, they may receive you into everlaſting Habitations.

THat which hath bin wont ſometimes to be ſaid of a good wit, it is more eſpecially and properly true of a good heart: that it is able to make uſe of any thing, and to improve it to its own advantage; not only in the examples of virtue, by conforming to that whch is abſolutely and ſubſtantially good in them; but likewiſe in the examples of Iniquity by picking out that which is occaſionally and circumſtantially good in them alſo. An inſtance whereof we have here in this Scripture, which we have now before us in the Parable of the unjuſt Steward mentioned in the beginning of this chapter; whoſe providence and forecaſt for Himſelf againſt the time of his expected ejection out of his Stewardſhip (though by ſinful and unlawful meanes) is improved by our bleſſed Saviour as a pattern to all rich Perſons to provide for their ſoules againſt the time of their expected diſsolution and departure out of this world: but in a way far more warrantable, though in ſome reſpects p. 2ſutable thereunto; & that is, by making to themſelves friends of the Mammon of unrighteouſneſs, that ſo when they fail, they may receive them into everlasting habitations.

In the words themſelves there are three general Parts conſiderable: firſt the quickning Preface or authoritative Introduction, I ſay unto you. Secondly, The ſober advice or ſerious counſel following upon it, Make unto your ſelves friends of the Mammon of unrighteouſneſs. Thirdly, The perſuaſive Argument or Ground for the practiſe of it, That when ye fail they may receive you into everlaſting habitations.

We begin with the former, viz. The quickning Preface or Introduction, I ſay unto you, This is a form of ſpeech which our Saviour Chriſt does often uſe in his diſcourſes, eſpecially in ſuch buſineſſes as are of more weighty and ſerious conſideration, or where the minds of his hearers are not altogether ſo quick and attentive; Here he does uſually excite, and ſtir them up from the thoughts and apprehenſions of the Perſon, whom they have to deal withal, that ſo they may take heed leaſt they refuſe him that ſpeaketh, who ſhould moſt effectually prevaile with them. And theres a twofold intimation in it to make it ſo much the more efficacious; Firſt of Skil and underſtanding, I that Know what I ſay. Secondly, of Love and affection, I that ſpeak it out of my good will unto you. Where there is a concurrence of theſe two; an Intelligent ſpeaker and an Affectionate, there's very great cauſe for liſtning and attending to him: and ſo it is here.

I. There's his skill and underſtanding; He is not one that ſpeaks at randome he knows not what; but with a great deal of wiſdome, and diſcretion, ſo great as that none the like, Never any man ſpake as he ſpake. And that p. 3as to knowledge and judgement. He knows all kind of Natures and Perſons and Actions and Events. His Name is Counſellour, And ſo he is fitteſt to adviſe his people for his wisdome.

II. For his Love and affection, ther's much conſiderable in that alſo; there are many, who can ſpeak admirablely and give very good Counſel in regard of that which comes from them; but it may be they have ſome ſiniſter End, or unworthy deſign in it: but for Chriſt what he ſpeakes, it is in ſincerity and out of good will to the perſons to whom he ſpeaks, But this I doe not inſiſt upon, as haſtening to that which is mainly and principally intended, thats the Firſt General, viz. The quickning Preface, or Introduction, I ſay unto you.

The ſecond is the ſober Advice or Council which follows upon it in theſe words; Make to your ſelves friends of the Mammon of unrighteouſneſſe, wherein again we have two branches more. Firſt, the thing adviſed to, and that is the making of friends. Secondly, The meanes adviſed to for the effecting and accompliſhing of this thing, and that is to do it by the Mammon of unrightuouſneſs.

For the Firſt, the thing it ſelf adviſed to, it is here expreſt to be the making of friends; This will be the more obſerveable; if we ſhall conſider the quality of the Perſons, to whom theſe words are directed: and that is (as appears by the ſcope of them) to rich men, ſuch perſons as have an abundance of theſe worldly goods by them, theſe are they who are heere call'd upon to the making of friends to themſelves.

But ſtay, what need have theſe of friends? thoſe that have wealth and riches and a fulneſs of theſe outward poſſeſſions, they can ſhift well enough of themſelves andp. 4be their own friends, though they had none elſe to regard them or look after them; yea indeed ſometimes they think ſo and are lifted up with ſuch thoughts as theſe are: well, but for all that, ſayes our Saviour do you make your friends; you which are rich and wealthy perſons, ſuch as theſe have need of friends, as well as any man elſe, yea and they have need to make friends too; theres that alſo in the text, make to your ſelves friends. As for poor men indeed, we are apt to think with our ſelves that ſuch as they have need to make friends, becauſe they have ſo many Enemies. All the Brethren of the poor hate him, how much more doe his friends go farr off from him… he purſueth them with words, yet they are wanting to him. Pro. 19.7. And again Pro. 14.20. The poor is hated even of his own neighbour,: but the rich hath many friends. Or many are the Lovers of the rich, as it is in the Hebrew text, Rich men (as one would think) they have friends enow made to their hands from the Nature of their condition: well, but yet ſtill for all this, have theſe (I ſay) need to make friends: and Christ himſelf ſayes it alſo, yea they have need to make friends of the pooreſt and meaneſt people that are, as having great uſe of them. God hath in his infinite wiſdome and providence, ſo ordered and diſpoſed it, that no ſorts of men ſhould be abſolute or independent one upon another but that they ſhould be mutually helpful & beneficial. The rich do as much need the poor, as the poor the rich: and they cannot ſay unto them wee have no need of you, no more then the members of the body one to another 1 Cor. 12.21. Dives & pauper duo ſibi ſunt Contraria: ſed & iterum duo ſibi ſunt neceſsaria ſayes St. Auſtin, the rich and the poor they are two contraries p. 5to one another, but yet they are two Neceſſaries to one another likewiſe.

Eſpecially, as any of theſe poor doe any thing more abound in grace & virtue and religion, ſo their friendſhip is more deſirable then otherwiſe, ſuch as theſe our Saviour here aimes at, the poor Saints as the Scripture terms them, Rom. 15.26. The godly and the faithful poor, which are the friends and favorites of Heaven, theſe he would have rich men to be ſure to make their friends above any other beſides, as being ſuch who will be friendly to them in the beſt things that are, and which make moſt for their advantage, as is alſo ſignified in the text, that they may receive ye into everlaſting habitations. From the Connexion of which words together Friends, and which will ſo receive you, the ſpirit of God does hint unto us who are indeed our trueſt friends and ſo to be accounted, namely ſuch as do further our Salvation are inſtruments of our Converſion, and are meanes and helps and occaſions of our coming to Heaven, theſe are the trueſt and beſt friends of all; when ever we would make frinds indeed it will be our concernment to make ſuch. It is true, the world for the moſt part hath another eſtimate, and opinion of friendſhip, counting them the beſt friends, which are moſt oppoſite in theſe reſpects which flatter them, & ſooth them, & harden them and confirm them in wickedneſs, & thoſe the greateſt Enemies, which deal moſt Freely & plainly with them. Ionadab was Amnon's friend, becauſe he promoted his Luſt: and St. Paul was the Galatians Enemie becauſe he told them the truth but with God whoſe judgement is infallible, they of all others do beſt deſerve the name of Friends, who moſt concurre to the ſaving of the Soul. And that's p. 6the firſt branch obſervable in this ſecond General, viz The thing adviſed to, the making of Friends.

The ſecond is the meanes adviſed to whereby to effect it: And that is, By the Mammon of unrighteouſneſse, as it is here expreſt, by Mammon we are to underſtand Riches; concerning the Notation of which word there is ſome difference amongſt Interpreters, ſome would have it a Greek word, and ſo derived from foreign which ſignifies to deſire earneſtly, as foreign which ſignifies Silver from foreign for the ſame reaſon. But it ſeemes rather to be Syriach, and either fetcht from foreign which ſignifies a Multitude or from foreign which ſignifies to truſt, becauſe mens riches are commonly their confidence, and that thing wherein they place their chiefeſt relyance, The rich mans wealth is his ſtrong City, and as an high wall in his own conceit, Pro. 18.12. That for the notation of the word.

Now this Mammon or Riches, it is here called the Mammon of iniquity, or of unrighteouſneſſe foreign whereby Chriſt would have thoſe who injoy it, to make themſelves friends, and here there are two things to be opened and explained by us. Firſt, the reaſon of the Denomination: why riches are here ſtyled the Mammon of unrighteouſneſs. Secondly, the force of the Improvement: how this Mammon of unrighteouſneſse is ſo available as to the making of friends.

For the firſt, It is not ſo to be taken as a general and univerſal blot which is caſt upon all kind of riches without exception: for riches are ſimply conſidered and in themſelves the good bleſsings of God, and ſo to be accounted; but they are called ſo from what they do prove moſt commonly and uſually in the event, through mans corruption, from whence it comes to paſs, that that which p. 7of its own Nature, and according to Gods inſtitution is the fruit and reward of induſtry, it becomes now by a contrary abuſe, and misimprovement, the very badge of Iniquity, and accordingly hath the Name of Iniquity put upon it as it is here in the text, which agrees with another Notation which ſome give of the word, beſides that which we formerly mentioned, & that is from the Hebrew foreign which ſignifies a blot or fault which is uſually adherent thereunto, we may give an account of it in three particulars.

1. In reference to the getting of it, it is the Mammon of unrightuouſneſse ſo as it is unrighteouſly purchaſed, for ſo it oftentimes is, Ier. 17.11. By fraud, and lying, and bribery, and extortion, and oppreſſion and the like, there are great eſtates in the world, which are got by ſuch meanes as theſe; yea indeed they are very few, which are got without them, or at leaſt without ſome kind of touch and tincture of them, hence is that ſaying of old which is Fathered upon St. Hierom▪ Omnis Dives eſt, aut Iniquus, aut Iniqui Haeres, That every rich man is either unrighteous himſelf or elſe is heir to ſome-body that was ſo before him. I will not take upon me to juſtify either the truth or the charity of that ſpeech, which ſeems to be very harſh and ſomewhat unreaſonable; but this I will be bold to ſay, that it is difficult (though not altogether impoſsible) very difficult it is out of queſtion, for a man to get a very great eſtate with a very clear and upright Conſcience, in regard of the manifold ſnares and temptations which attend thereupon.

Eſpecially, if we ſhall take it in its full latitude and extent; as it concerns us to do; in reference not only to the meanes, but alſo to the time, which though it be ſeldome p. 8thought of, is very conſiderable in this particular; when men ſhall ſpend that time in the getting of wealth. Which they ſhould ſpend in the getting of grace. When they ſhall be following their trades in the world, when they ſhould be driving a trade for Heaven, when they ſhall be ſo ſunk, and immerſt, and ſwallowed up, in their ſecular imployments, as to have little or no leiſure for the duties and exerciſes of Piety, and religion, and the ſervice of God, intrench upon the Lords day, and that which is allotted to his worſhip. Amos. 8.5. So buſie at their Mammon, as they have no leiſure to look after their ſoules, or the ſoules of others that belong unto them: ſurely ſuch as theſe, though they may be free from couzenage otherwiſe, yet in a ſenſe they are guilty of it, and of that which is the worſt of all, which is the couzenage of themſelves. That wealth which is gotten unſeaſonably is gotten unjuſtly, and the Mammon of Prophaneſs is no other then the Mammon of unrighteouſneſſe.

II. In reference to the keeping of it, the Mammon of unrighteouſneſſe alſo from that as there are riches unjuſtly held and unjuſtly poſseſt: woe unto him that increſeth that which is not his: how long? and that ladeth himſelf with thick clay. Habb. 2.6. And the hire of the labourers, which is kept back by fraud crieth, and the cry of them is entered into the ears of the Lord of Sabbaoth. Iam. 5.4. Withold not good from them, who are the owners of it, when it is in the power of thine hand to give it. Pro. 3.27. An unrighteous injoymemt makes it to be the Mammon of unrighteouſneſſe, that's the ſecond.

III. In reference to the uſe of it; hence it is alſo called unrighteous Mammon, becauſe it is ſo often improved unrighteouſly, even to ſin and iniquity. Effodiuntur p. 9opes irritamenta malorum, thoſe who have great eſtates▪ they have from them great opportunites for the following and perſuing of their Luſts in all kinds; and they are not for the moſt part d…fective or wanting hereunto: but do improve them abundantly, to oppreſſion and luxury, and exceſs, and revenge, and uncleanneſs, and all kind of wickedneſſe. It was that which the holy man Agur, was ſo jealous and ſuſpicious of himſelf for in reference to riches, leaſt he ſhould be full and deny God, and ſay who is the Lord? becauſe he knew that ſuch corruptions did very frequently attend ſuch conditions. Thus we ſee how in all theſe reſpects this denomination is very ſutable; the Mammon of iniquity.

Now this expreſſion it is not lightly to be paſſed over by us, but is improveable to very good purpoſe. Firſt, to humble us, in the conſideration of our ſinful nature which does thus taint and pollute ſuch things as theſe are to us. Riches, (as I ſaid before) they are of themſelves the gifts of God, & they are bleſsings rather than any thing elſe: they are ſuch as God does beſtow upon men, as rewards of virtue and goodneſs in them; therefore we may not abſolutely & indefinitely ſpeake againſt them, or againſt thoſe which enjoy them: it is an envious humour in many people, that becauſe they want riches themſelves, to reproach them in others, as they do alſo now and then ſome other qualifications beſides: we know that diverſe, Godly perſons have bin poſſeſſours of great eſtates; as Job, and Abraham, and David, and Boaz and the reſt. Wealth hath no intrenſecal evil or vitiouſneſſe in it. But that evil which it hath, it hath from the ſin of man, which intermingling it ſelf with it, does denominate it the Mammon of iniquity.

p. 10Indeed there is nothing at all which we have to do with, but according as we may uſe it, it may prove to be iniquity to us, and may very well have the title of iniquity faſtened upon it: It is the Honour of iniquity when it is uſed to Pride, and inſultation: it is the power of iniquity when it is uſed to violence and oppreſſion; It is the beauty of iniquity, when it is uſed to wantonneſse and laſcivious allurements: nay further, it is the wit and learning of iniquity, when it is uſed to the promoting of Hereſie, and the conveying of erroneus opinions. And ſo here now the Mammon of iniquity, when it is unrighteouſly purchaſed, poſſeſſed and improved and yet this no way reflecting upon the things themſelves which are injoy'd, but upon the Perſons of thoſe that enjoy them. To the pure all things are pure, but unto them that are defiled and unbelieving, is nothing pure; but even their minde and conſcience is defiled. Tit. 1.15.

Secondly, It ſhould very much divert us from an inordinate love of theſe things, and turne as it were our ſtomachs againſt them, which have ſuch diſparagements put upon them, which the ſpirit of God does on purpoſe chooſe to do, thereby to alienate our affections from them: As nurſes do commonly with their children, when they would keep them from any thing which may be hurtful, they put dreadful names upon it: ſo does the Holy Ghoſt with us, both here and in other places. The better any creature is in its own Nature, which is of worldly and earthly conſideration, the more does the Scripture uſually diſparage it, that ſo it may teach us not to truſt, or to rely upon it, but it does it in nothing more then in riches, and worldly wealth, for this very reaſon whereof we now ſpeak, which ſhould therefore prevail with us.

p. 11Thirdly, It ſhould ſtir us up to the greater care and caution and circumſpection, ſeeing it is the Mammon of Iniquity moſt frequently and uſually, and for the greateſt part. Oh what need have we then to be very wary and heedfull about it! what need have thoſe which are rich to be very watchful over their own hearts in all particulars, that ſo they may not be defiled with the iniquity of them? what though it be not ſo alwaies, (as I have ſhown that indeed it is not) yet if it be often, that's enough and ſuch as may very much awaken men to look to themſelves, becauſe as the Philoſopher tells us. foreign. That which is often is next to that which is alwaies. We know how in other matters we are ſhie, not only of certainties, but alſo of probabilities of danger: not only of theſe evils which will be, and which we are ſure cannot be avoided: but alſo of thoſe evils which may be, and which are poſſible at leaſt to come to paſſe, and how much more does it concern us then to be ſo in the caſe of our ſoules, which are uſually in ſo much hazzard and danger from theſe occaſions, though ſometimes through Gods goodneſs they eſcape it. The Apoſtle hath ſufficiently declared it and given teſtimony of it. 1 Tim. 6.9. But they that will be rich, fall into temptation and a ſnare, and into many fooliſh and hurtful luſts, which drown men in deſtruction and perdition. How feareful are men of ſuch paſſages, where they are in danger of drowning! ſuch is this which we have here in this text of a great eſtate, and yet not ſo much from the Eſtate neither as from the minde. It is not they that are rich, but they that will be ſo: foreign who are ſet and reſolved to be ſo per fas aut nefas, either by hook or crook. Theſe are the Men which are indeed p. 12in ſuch danger: and what cauſe is there then (I ſay) for great watchfulneſs and vigilancie in ſuch conditions! That which is one mans ruine, it ſhould be another mans caution. Certainly thoſe men which have great eſtates in their hands, they had need to have great grace in their hearts, to prevent them and to preſerve them from the temptations of thoſe eſtates. They had need to keep in good termes with God, and to be much in communion with him, that ſo pleaſing him, they may not be taken in ſuch ſnares. Eccles. 7, 26. Magnaefelicitatis est à felicitate non vinci, ſayes, Aug. It is a great happineſſe not to be overcome by happineſs. And when riches increaſe not to ſet our hearts upon them as David adviſes Pſal. 62, 10. The Rabbins have a ſaying amongſt them, That a man that hath riches, had need to ſeaſon and powder his riches, and accordingly they add this foreign that is, the ſalt of riches is righteouſneſse, or the ſalt of riches is kindneſſe and liberality, and bounty to the poor, which will preſerve it and keep it it from noiſomeneſs and putrefaction, and ſo much of the firſt inquiry, viz. the reaſon of the denomination, why riches are here ſtyled by our bleſſed Saviour the riches of iniquity or the Mammon of unrighteouſneſſe.

The ſecond is the force of the improvement, how this Mammon of unrighteouſneſse proves ſo availeable & efficacious to the making of friends, or is required ſo to doe as is here implyed? where, before we go any further, we muſt remove a difficulty and objection which lyes in our way, it may ſeem by what is here expreſt, as if our Saviour in ſome ſort did approve of riches unlawfully got, or unlawfully poſſeſt: becauſe without any further taxation, or cenſure upon them, but only naming them, he does adviſe the perſons he ſpeaks to, that they would make p. 13themſelves friends of them, and ſo thereby as it were make ſome recompence for the iniquity of them, which is indeed the beſt uſe and improvement which too many make of this counſel: but this was farr enough from the minde of our bleſſed Saviour, who whiles he call'd it the Mammon of iniquity, does not thereby ſo much ſignify what it may be, as what it uſually is through mens abuſe, and his meaning is no more but this, that wealth which others for the moſt part doe improve as an occaſion of iniquity, do yee improve to the good of your ſoules, as the furtherance of your eternal ſalvation; by making to your ſelves ſuch friends as may be uſeful, and helpful to you in that particular.

Now this (that we may know how it is done) is briefly by expending and laying out of thoſe riches upon them, whiles rich men doe contribute of their eſtates, to the relief and ſupply of poor Chiſtians, they do thereby get ſo many friends, which may further them in their way to Heaven, where there are two things intimated to us. Firſt, heres the duty and diſpoſition of thoſe which are poor: ſecondly here is the priviledge and concernment of thoſe which are rich.

Firſt, here's the poor man's duty and (if he be right) his diſpoſition, which is, being relieved by the rich, to become a friend unto him. This our Saviour here plainly ſuppoſes and takes for granted, whiles he ſpeaks to rich men to make the poor to be their friends by the relieving of them, he ſuppoſed that being ſo relieved they will be indeed friends unto them: and ſo they will: and ſo they ought: It is that which is expected from them. Indeed oftentimes through mens corruption, it proves otherwiſe in the event, it is the baſe ingratitude and unworthyneſſe p. 14of ſome kind of people to be leaſt of all friends there, where they have received the greateſt friendſhip: thoſe who have done them the greateſt kindneſſes, beſtowed the moſt coſt upon them, bin moſt charitable and bountiful towards them, thoſe are the perſons oftentimes who are moſt hated and maligned by them, and they are the deadlieſt Enemies againſt them, ſo fearful a Creature is a man when he once degenerates. But this is Monſt…uous and unnatural, and contrary to all rational expectation; it is that which one would not look for, and therefore does our Saviour in this place ſuppoſe the contrary, he makes account that theſe rich men, whiles they are free of their Riches to the poor they will thereby make them their friends.

And indeed ſo they will: where ever they are that which they ſhould be, where they are godly, and Chriſtian poor, they will be ready to make conſcience of ſuch grateful returnes as theſe are. Piety its full of its Ingenuity, and ther's a great deal of good-Nature in grace, from whence it thinks it can never doe enough for thoſe perſons by whom it is befriended, but is therefore careful and ſtudious to make all acknowledgement that poſſibly may be. A godly man that hath received a kindneſſe from any one, he labours to requite that kindneſs in the beſt way that he may, and where he cannot do it in kind, yet at leaſt to doe it in aequivolence: or rather in tranſcendence, he thinks it a very equal thing, that thoſe who have ſowen Carnals ſhould reap ſpirituals, which therefore he endeavours as he is able to repay them withall, this is the poore Chriſtians both Duty and likewiſe Diſpoſition.

But ſecondly, Here is alſo the rich mans Priviledge and concernment, that he may have friends by ſuch p. 15meanes as theſe. This is foreign as Gregorie Nazianzene calls it: The moſt compendious way to Salvation, and the eaſieſt aſcent to Heaven, not that this does exclude their own indeavour as to the wayes of piety; which are to be taken in with the other, as we ſhall heare more anon. Indeed there are ſome now and then who are ready to exclude it, and to reſt only upon the intereſt which they have either in the opinion or affection of thoſe which are better then themſelves: think if they be acquainted with ſuch and ſuch holy Chriſtians or godly Miniſters, and be a little encouraged by them in that which is good, that this is enough for them, & that they need not to look any further, but this is an uncertain prop, & ſo will prove at another day. No rather as the Apoſtle adviſes, let every man prove his own work that ſo he may have rejoycing in himſelf alone, & not in another Gal. 6.4. The beſt men may be miſtaken in their apprehenſions of ſuch and ſuch perſons, and oftentimes are; but yet it is an advantage to have their affections to this end which we now ſpeak of, & ſo to be improved: & it is the ſubſtance of our Saviours council and advice here in the text, he would have them to make uſe of their wealth to ſuch a purpoſe as this is, as which would be moſt profitable to them; we ſee how it is with men in other matters as to the things of the world, they would make friends of their riches here all they can; for the purchaſing of their liberty; for the recovery of their health, for the aſſuring of their Eſtates, for the promoting of their requeſts: their riches make room for them, as Solomon tell's us, brings them before great men. Prov. 18.16. Men make themſelves friends of their wealth in the Courts of Earth, and how much more does it concern p. 16them to doe ſo in the Court of Heaven: eſpecially conſidering that there is no other way to do it ſo expedient as this. They that know not how to faſten any thing upon the Maſter, they deal with his ſervants, and this is the caſe here. As for God himſelf our riches are no way profitable to him, nor cannot advantage him: now therefore beſtow them upon thoſe which are his, as David reſolves it. Pſal. 16.2. My goodneſse extendeth not unto thee O God, but unto the Saints which are on earth, and unto the excellent, in whom is my delight. Men love in a way of the world to make as many friends as they can of that which they have: let them learn to do ſo in theſe ſpiritual Improvements.

Whiles it is ſaid here in the text, Make to your ſelves friends, there ſeemes to be a ſpecial emphaſis in every word, which accordingly is conſiderable of us.

I. In the word friends, theres a ſpecial importance in that, namely; to guide and direct them in the manageing and ordering of their liberality, that they doe it with the beſt prudence and diſcretion that may be, as to the quality & diſpoſition of the Perſons, upon whom they beſtow it: not only that they be ſuch as are ſimply and abſolutely p…or in regard of their neceſsities: but alſo that they be ſuch as are likely conſcionably to improve it in regard of their deſerts, otherwiſe it is not beſtowed but caſt away. To make friends of an eſtate is ſo to diſpoſe it, as that thoſe who doe partake of it, may indeed become friends from it: they are not likely to receive others into everlaſting Habitations, which have no intereſt in them themſelves.

II. For the word make, theres ſome force alſo (as I conceive) in that, to teach men not only to ſhew mercy to their neareſt relations and ſuch as are friends alreadyp. 17from the bonds of Nature or otherwiſe: but likewiſe ſomtimes to thoſe which are ſtrangers, & at the greateſt diſtance and remoteneſſe: it is not take friends onelyonly but make them, and begin as it were with them. That's a good beginning of friendſhip, which has its foundation layd in Beneficence and the contributions of Charity.

III. In the word to your ſilves, ther's ſomewhat likewiſe in that, which is to ſhew that by acts of bounty and liberality done to the poor, men, are not ſo much friends to others, as rather in concluſion to themſelves: and provide for their own accommodation; and ſo I have done alſo with the ſecond general part of the text, which is the Council here of our Saviour to rich men, make to your ſelves friends of the Mammon of unrighteouſneſse.

The third and laſt is the argument or ground for the practiſe of it. That when ye fail they may receive you into everlaſting Habitations. In which laſt paſſage of the text, there are two branches further conſiderable, Firſt the deſignation of the time, Secondly, the ſpecification of the benefit: the deſignation of the time, that we have in thoſe words, that when ye fail. The ſpecification of the benefit that we have in theſe they may receive you into everlaſting habitations.

Firſt, of the deſignation of the time, when ye fail, that is in one word when ye dye, where again are two things which we ſhall take notice off, 1. Of the Phraſe or expreſſion. 2. Of the thing it ſelf, or notion.

For the Phraſe or expresſion, firſt, we ſee here how Death is exhibited, and repreſented unto us, and that is as a Fayling, and defection: and ſo indeed it is as to the matters of this preſent world; a fayling of ſtrength, of parts, of Senſes, of underſtanding &c. All failes in death, yea p. 18that which rich men have in their lives moſt made of, it muſt then faile unto them, this mammon of unrighteouſneſse, which is here mentioned in the text, that muſt faile too amongſt the reſt: and accordingly ſome Interpreters as namely the Syriac and Ethiopick doe tranſlate the words when IT failes, meaning the Mammon, and ſo in like manner our old Engliſh tranſlators, that when ye ſhall want, namely that wealth, and ſubſtance and riches which now ye injoy, for there is a time for the deficiency of it, when it will ceaſe unto you. As for rich men to faile, this ſeems to be very inconſonant and in conſiſtent, it is almoſt contradictio in adjecto. Ther's none, who are leſs in danger of failing in the ſenſe of the world than thoſe that are rich, yea but yet even theſe may alſo faile in the ſenſe of the text, they may faile to the world when they do not faile in it, and that is when they faile from it, and leave and forſake it, when their life once failes them, every thing elſe alſo failes which is pertinent to it, and ſo their riches amongſt the reſt.

For the better underſtanding of this paſſage, it may not be amiſs for us to reflect upon the word in the Original. The greek word is foreign which ſignifies Eclipſin pati, to be under an Eclipſe: and indeed Death is ſuch a thing as that is in either reſpects, whether we take it in the ſenſe of Aggravation as an evil enlarged, or whether we take it in the ſenſe of extenuation, as an evil diminiſhed, in either of theſe ſences it is an Ecclipſe.

Firſt, take it in the ſenſe of diſparagement and aggravation and it is an Ecclipſe, ſo as it is a failing of Light to thoſe who are under the power of it, therefore we do ſo often read of the darkneſs of death, becauſe the eyes are therein deprived of that light which now they injoy, It is a deprivation of Natural light, as it is an ecclipſe of thoſe p. 19Natural comforts, which are pertinent to the life of Man. And it is a deprivation of wordly light, as it is an Eclipſe of thoſe ſecular comforts; whereby our natural life is made more ſweet and comfortable unto us, yea it is alſo ſometimes according to the circumſtances of it a deprivation of ſpiritual light, likewiſe in the Eclipſe of the light of Gods countenance ſhining upon the ſoul; which now and then at ſuch times eſpecially is obſcured and darkened through the black interpoſitions of Satan, who is the ſpiritual enemie, in theſe and the like conſiderations, may it juſtly have the name of an Eclipſe put upon it, in its ſenſe of aggravation, as being ſo much.

But then ſecondly, it is an eclipſe alſo in its ſenſe of extenuation as being no more. We know that in an Eclipſe though the Sunn and Moon be darkned for a time, yet they are not darkned perpetually, but doe recover their light again to themſelves, and with the greater advantage; even ſo it is alſo in death: though there be a failing of light and life for a time, yet there is a recovery, and returne again of them, theres a failing of them in Death, but there is a recovery of them again in Reſurrestion, when Death ſhall be ſwallowed up into victory and perfect abolition, as the Church expreſſes it concerning her own condition. Mic. 7.8. Though I fall, yet I ſhall riſe again, though I ſit in darkneſſe yet the Lord ſhall be a light unto me. And thus much may be ſpoken of the Phraſe or expreſſion, which is here uſed of dying, when as it is called a Failing.

Now further for the thing it ſelf and notion, we may here take notice how ſeaſonably our bleſſed Saviour does put rich men in minde of Death, and ſuggeſt to them thoughts and meditations of their latter end: when ye p. 20faile, that is (as we have explained it) when ye dye, as conſidering that that was a time which they muſt one day come to: and therefore was fitting for them to think of, and ſo to hear of. The thoughts and meditations of Death as they become all men beſides, ſo are they eſpecially proper and pertinent to men of great and large Eſtates, and they had need to be put in minde of them, whiles our Saviour mentions the one, he mentions the other with it, whiles he ſpeaks of Mammon, he ſpeaks alſo of fayling. This is eſpecially requiſite upon this account;

I. To moderate their affections in the purſuit and increaſe of them that they may not be too earneſt and violent in following after them: but there may be an end of their deſires in this particular, and they may ſay, there is enough whiles the Iourney is but ſhort, why ſhould the proviſion be long?

II. To abate their pride and to prevent them from too much confidence and relyance on ſuch things as theſe are, Charge them that are rich in this world, that they be not high minded ſayes the Apoſtle. 1 Tim. 6, 17. Nor truſt in uncertain riches, whereby he would ſignify both that rich men are apt to be high minded; as alſo that a good meanes to keep them and prevent them from it, is by perſwading them of the uncertainty of their riches, and the uncerntainty of them does much lye in the uncertainty of life, ſeeing that within a while ſhall faile, and ſo their wealth with it, what cauſe have they then to be ſwollen and lifted up in themſelves for it, as ſometimes they prove to be? theres no ſuch check upon pride as death, which levels all men both poor and rich, and makes them indeed to meet together. Duſt thou art (O proud p. 21man) and to duſt thou ſhalt return, ye ſhall dye like men and fall like one of the Princes.

III. To provoke them to a wiſe ordering and diſpoſeing of their eſtates, they muſt one day dye: therefore let them doe good whiles they live, their eſtates muſt in time be left, becauſe their lives muſt be taken away from them, therefore let them diſpoſe their eſtates whiles they live to the beſt advantage: whats the reaſon that many perſons have had their eſtates ſquandered and imbezzel'd and come to nothing after their deaths? It hath bin becauſe that whiles they lived they did not ſo ſeriouſly think they ſhould dye as that which might have excited them to have taken better care about them, that they might be improved, when as themſelves ſhould be gone.

Therefore ſuch perſons as thoſe ſhould ſuffer the words of exhortation, It is that which becomes thoſe which are Miniſters to uſe unto them as our Saviour does here in the text, and it is ſuch as becomes thoſe which are rich to receive from them with all patience and meekneſs of Spirit, and not to put away farr off from them the evil day; as Lewis the eleventh of France who lying ſick, upon great penalty forbade the mentioning of death within his Court. And ſo much of the firſt branch obſervable in this third general, viz. The deſignation of the time; when ye faile, that is when ye dye.

The ſecond is the ſpecification of the benefit, in theſe words that they may receive you into everlaſting Habitations, where the argument is taken from the End or Conſequent of the fore-mentioned practiſe, it is both ut Intentionaliter, and alſo ut Conſecutivè, and it implyes three things in it.

p. 22Firſt, the deſign on the part of thoſe that are rich, which they are to aime at, and that is to go into everlasting Habitations.

Secondly; the practiſe on the part of thoſe which are poor which they will performe, and that is to bring or receive thoſe rich perſons thereinto.

Thirdly, the iſſue or effect in regard of the thing it ſelf, and that is that they ſhall indeed be received and brought into them.

Firſt here is implyed the deſign on the part of thoſe that are rich, which they are to aime at, & to propound to themſelves: and that is that when they go hence, they may go into everlaſting habitations, that when they dye they may goe to Heaven, this is that which they are to have in their eye: and this is the meaning of this expreſſion wherein again there are three things yet further imply'd.

Firſt, that there are everlaſting Habitations which are reſerved for the people of God in another world.

Secondly, that theſe everlaſting Habitations they are entred upon immediately upon Death and diſſolution.

Thirdly, that it is all mens concernment, and of rich men more eſpecially to take care that when they faile, that is dye, they may have entrance and admiſſion hereinto, that they may be received into theſe everlaſting Habitations.

Firſt, there are everlaſting Habitations, which are reſerv'd for the people of God in another world. 2 Cor. 5.1. We know (ſayes the Apoſtle) that if our earthly houſe of this Tabernacle were diſſolv'd, we have a building of God, an houſe not made with hands, eternal in the heavens. The word tabernacle, it is of it ſelf a word of ſhort cotinuance but if you add everlaſting to it (as it is here in the text) p. 23then it becomes a word of perpetuity, and ſo indeed it is: It is foreign as we finde that expreſſion uſed concerning Ieruſalem Eſay. 33.20. A tabernacle that ſhall not be taken down, nor one of the ſtakes thereof removed, neither any of the Cords thereof ever be broken. In my Fathers houſe (ſayes Chriſt) are many manſions, foreign Continued Habitations Iohn. 14.2,

Alas, for theſe Cottages and Habitations here below, which we many times make ſo much off, and keep ſuch a ſtirr to hold, & enjoy and to poſſeſs our ſelves of them, though mens inward thoughts is that theſe houſes ſhall continue for ever, & their dwelling places to all generations. Pſal. 49.11. Yet what fading things are they in compariſon, Houſes of Clay, Tabernacles of the Duſt, Habitations which will quickly moulder and vaniſh away; weare here foreign having no certain dwelling place, as the Apoſtle ſpeaks 1 Cor. 4.11. Oh but thoſe dwellings which God has provided for his people in another world, they are ſuch as are dwellings indeed, where the Inhabitant is ſure of the dwelling: and the dwelling is ſure to the Inhabitant, they are everlaſting habitations as it is here expreſt unto us, that's the firſt.

Secondly, theſe everlaſting Habitations they are entred upon immediately upon Death, this we gather from the cloſe conjunction of theſe two both together in the text, that when ye faile they may receive you, that is, that they may receive you upon your fayling. The ſoules of the faithful goe to Heaven preſently upon their departure out of this world, as ſoon as ever they are ſet looſe they are with Chriſt, aſſoon as they are abſent from the body they are preſent with the Lord, when this earthly Tabernacle p. 24is taken down, they have a building of God not made with hands, when they faile, they do out of hand paſs to theſe everlaſting Habitations, that ſo there may be no room left for Purgatory, or Limbus, and ſuch fopperies as theſe are.

And then again, when ye faile, that is, as we may take it excluſively not till then, theres no paſſage (ordinarily) to Heaven but by Death, that's the Iron gate that leades to the City of Gold.

Thirdly, which is the main thing here conſiderable, it is the great concernment of all men, and eſpecially of thoſe that are rich to take care, that when they dye they may be received into thoſe everlaſting Habitations: this is that which our Saviour does cheiflly offer and propound here unto them: and accordingly we ſhould be ſenſible of it, and affected with it, and endeavour after it, that when we muſt at laſt part with all theſe things here below, yet we may have ſomewhat elſe to hold to, which ſhall not be parted withal nor taken away from us, that when this earthly Tabernacle ſhall be diſsolved we may have (as the Apoſtle ſpeakes of himſelf in the place before cited) an Houſe in the Heavens. We ſee how it is the Nature of every man, as to the affairs of this preſent life when he thinks he ſhall be turned out of one dwelling, to provide himſelf what he can of another: no man would willingly ly in the ſtreets, but have a place whereto he might retire for his habitation, and why ſhould we not then be as wiſe and provident, as to our ſpiritual and eternal condition.

Beloved, the world will one day turne us all out of doors, and whither then? and whither then? Quae tunc abibis in loca? Oh it will be a miſerable thing with that Emperour Adrian page missing p. 25know whether: to be deſtitute and to have no where to goe, at leaſt where we may have any comfort or contentment for our abode and continuance. Let us therefore be perſwaded to lay hold on the preſent opportunities which God in providence affords unto us, let us lay up in ſtore to ourſelves a good foundation againſt the time to come, laying hold on eternal life. As St. Paul does in particular adviſe rich men to do; in that excellent ſcripture. 1 Tim. 6.18. Let us take time, whiles time ſerves: whiles the day of life and grace is continued ſtill unto us. The time for providing for Heaven is whiles we remain here upon earth: we know how it is in other matters, men do, not ſtay till they are out of their old houſe before they get them a new one, but get a new one at leaſt in ſome readineſe & preparation before the old one be gone, whiles they ſtay & continue ſtill in it, and ſo let ourſelves learn to do, as to our fittings and preparations for Heaven & another world; let us do it whiles we abode in this, for it will be too late to doe it afterwards, when theſe dwellings ſhall be taken away from us. Therefore it is worth our obſervation, that is in effect here ſaid in the text, make your ſelves friends now that when ye faile, they may not faile you then. In the Greek it is foreign in the Imperative Aoriſt: have made your ſelves friends already. Be afore-hand in this particuler, doe good now, that ye may reap the fruit of it hereafter. There are many who never think of doing good till juſt the time when they ſhould have the benefit of it: never think of ſowing till then when it is time to reap: therefore if they make themſelves friends of their riches it is perhaps only juſt when they dye and are going, or are rather already gone out of the world, But alas I ther's then no opportunity for thoſe friends whom p. 26they have made to doe this office of friends unto them. If ever it be done at all, it muſt be done before. Whiles God gives us time upon earth, we ſhould be plotting, and contriving for Heaven,

And as this is the concernment of all men, (ſo to ſpeak more cloſely to the text) it is of rich men more eſpecially above the reſt. Ther's none have more need to make ſure of Heaven, then thoſe who have most of earth. And that upon a two-fold conſideration. The one is the difficulty of obtaining. And the other is the ſadneſse of miſcarrying, which is a great deal more in them than in any other.

Firſt, from the difficulty of obtaining. Our Saviour hath given notice of it, that it is hard for a rich man to enter into the Kingdome of God: and in deed ſo it is in regard of thoſe manifold blocks and inpediments, which ly in his way: which we ſpake of before. This if it doth not take off our minds from looking after riches, as it ſeldome does; yet at leaſt it ſhould ſtirr up our mindes to be more watchful over ourſelves in them: and more active in the purſuits of Heaven.

Secondly, from the ſadneſse of the miſcarriage, the better that men have lived in this world the more tedious will it be to them to be diſappointed of happineſſe in another. Felix miſer maximè miſer. Thoſe who are miſerable in the loſs and deprivation of former happineſs are the moſt miſerable of all: and ſo it is here, to go out of a Pallace into a Priſon, yea into a Dungeon, and pit of deſtruction, what a lamentable caſe is this! when men ſhall have lived here in the world in all kind of jollity and delight, and had what ever their hearts could wiſh, and then at laſt be turned into Hell, into that lake which p. 27burnes with fire and brimſtone for ever; where there is weeping and wayling, and gnaſhing of teeth, where the worme never dyes and the fire never goes out! To have had no changes before in all their life: and now to meet with ſuch a change as this; Oh it will be a change indeed. What is the hope of the Hypocrite, though he hath gain'd, when God taketh away his ſoul, Iob. 27.8. Thou fool: this night thy ſoul ſhall be taken from thee; and then whoſe ſhall thoſe things be, which thou haſt provided. Luk. 12.20. Thus it is when men are rich to the world but are not rich to God. The caſe is ſtrangely alter'd with them, over what it was here. When the wicked ſpring as the graſſe and the workers of Iniquity flouriſh it is that they may be deſtroyed for ever Pſal. 92.7.

Therefore let all rich perſons eſpecially be awakened in this particular, yea let all of us together be perſwaded to minde thoſe things which concern our peace, that when we leave theſe earthly tabernables, we may be received into thoſe everlaſting Habitations. That when we go to our long home, we may go to our eternal houſe, which we ſhall be poſſeſt of for ever. We ſee in the world when men remove and go to houſe, they love if they can to ſettle and not to change, to have ſuch habitations as they may deſire never to leave: becauſe removeals are troubleſome, & why ſhould we not deſire the ſame alſo as to our ſettlements for Heaven? that when we faile we may not faile, when our fleſh and our heart failes us, yet God may be the ſtrength of our hearts and our portion for ever. Pſal. 73.26. That though we faile as to Nature; yet we may not faile as to Grace, and ſo conſequently not faile of Glory: Turpe eſt in extremo deficere. It is counted a diſhonorable buſineſs to faile at the last, let us as much as we are able prevent this diſhonour to our ſelves with the ſad p. 28conſequents of it, and the miſeries which are attendant upon it, for they that go not into the everlaſting habitations, they ſhall goe into the everlaſting burnings. And thats the firſt particular obſerveable in this laſt paſſage, namely, the deſign on the part of thoſe who are rich, and which they are to aime at; and that is that when they dye they may go into everlaſting Habitations,

The ſecond is the practiſe on the part of thoſe that are poor, which they will performe, and that is to bring, or receive thoſe rich perſons, who have bin friendly to them into theſe places, that they may receive you &c. It is one property, and piece of friendſhip (amongſt others) to give ſome reception to friends where they are deſtitute of Habitation, foreign, Now this is that which is here done by thoſe Chriſtians which are relieved, to thoſe that relieved them. Who having engaged them by their liberality doe receive this benefit from them of admittance into Heaven. This will require a little explication in regard of ſome difficulty which is in it. Some there are, who have a conceit with themſelves as if Chriſt by deſiring them to make friends of the mammon of unrighteouſneſſe, did tacitely allow of wealth, which is gotten by unrighteous Courſes; or at leaſt that he did ſo far extinuate it as that they might ſatisfie for the unrighteouſneſſe of it by thoſe almes which they beſtowed upon the poor: ſo that when a man hath ſcraped a great deale of wealth together in his life time, by couzenage, and injuſtice, and oppreſſion, and ſuch wayes before named▪ and alſo ſpent (it may be) a great part of it among harlots and with riotous living, as it is noted of the Prodigal, that in the mean time it ſerve the turne to ſave him, and to make amends &c. It might in the mean time ſerve the turne to ſave him, & to p. 29make amends for all his former iniquity, if when he dyed he gave ſo much away to ſuch and ſuch perſons, which were in want: But this was farr enough from the minde of our bleſſed Saviour; who ſpeaks not here of Mammon what it ought to be, or may be in the thing it ſelf, but what it is as to mens uſual improvements, as I hinted in part before, and when theſe friends are ſaid to receive or bring men into everlaſting Habitations, we are to take it as an improper expreſſion by a Metonymy of the effect, when that is done whereby the other is conſequent, and following thereunto. It is Chriſt alone who does properly receive us into thoſe places whereinto he is gone himſelf, who having the key of David does open the kingdome of heaven for us and take us to himſelf. But even others alſo who are Chriſtian friends, are in a ſenſe ſaid here to doe it likewiſe, they do alſo receive thoſe who have done good unto them into theſe everlaſting Habitations. And that (as we may take it) according to this following explication.

I. By their Prayers, and Remembrances of them at the Throne of Grace, whiles Rich men doe beſtow their Charity upon the poor Members of Chriſt, they doe very much ingage them, and provoke them to pray for them: And to pray for them as to thoſe Concernments, which are beſt and moſt expedient for them, which is the furtherance of their ſalvation. This ſhall turne to my ſalvation through the help of your prayers, Philip. 1.19. The prayers of Chriſtians for one another, doe very much conduce to their ſalvation and eternal advantage, and this is that which is done and which is to be done by them. Pauperis eſt or are; Divitis erogare, Auguſtine. The rich are to lay out their moneys and the poor their p. 30Prayers thus. 2 Tim. 1.16. Oneſiphorus he was kinde to St. Paul and often refreſhed him, and what followed thereupon? we may ſee in the laſt verſe of that Chapter, The Lord grant unto him, that he may finde mercy of the Lord in that day: he promoted his Salvation by his prayers.

This muſt be taken in its full latitude and extent as praying for their Salvation not only in the end but in the meanes: for the changing of their hearts; for the ſanctifying of their Natures: for the ſubduing of their Corruptions; for the beſtowing of the Grace of God upon them in all the kinds of it, this is indeed to pray for their Salvation, when together with their prayer, there is a ſupply of the Spirit of Chriſt, as in the place before cited Philipians 1.19.

There are many who when they hear of going to Heaven they think to doe it per ſaltum; to go thither at one jump, to leap preſently from Dives table into Abraham's boſome: that is from the injoyment of their luſts to the injoyment of Happineſse; and they think ther's no more belongs to it but only for ſo many good men to pray for their ſalvation at large and theres an end of it. But alas theres a great deal more then ſo in it, and ſo to be expected. When we ſpeak of the Salvation of any perſons, we ſpeak of it in all its intercurrencies, and preparatories and intermediations of ſuch graces and duties as are tending thereunto: and ſo when we ſpeak of praying for their ſalvation; we are to underſtand it in this method, and order and connexion, of the diſcovery of their Natural condition, of their apprehenſion of the neceſſity of Chriſt, and of their willingneſſe to cloſe with him upon his own terms Thus do the Saints and ſervants of God, help their friends too heaven by their Prayers, not when p. 31they are out of the world, (it is to late then to pray for them) but while they abide ſtill in it.

II. By their Council and advice, by their gracious and ſavory ſpeeches: by their pertinent and ſeaſonable Admonitions, and provocations to that, which is their Duty, they doe hereby further them in this particular, it is not done as by a charme or ſpel; but In theſe holy wayes and meanes: which God has graciouſly ſanctifyed to this purpoſe in the communion of Saints which having a mixture eſpecially of the Heart and love and Affection of theſe good men with it, is very availeable in this reſpect.

III. By their Teſtimony and Comprobation, when Chriſt ſhall hereafter ſit upon his judgement ſeat at the laſt day, then ſhall theſe his poor members be ready to bear witneſſe to the charity of ſuch men as theſe who have bin liberal to them: I (ſayes one) was hungry and this man fed me, and I (ſayes another) was naked and this man cloathed me, and I (ſayes another) was a ſtranger and this man lodged me, and I (ſayes another) was ſick and in priſon, and this man came unto me; and ſo of the reſt. And what ſhall be the iſſue and conſequent of all this Teſtimony at laſt? why even that which is there ſignified to us. Matth. 25.34. Come ye bleſſed of my Father, inherit the Kingdome prepared for you, from the foundation of the world.

IV. This holds good in a way of Gratulatory entertainment: thoſe friends whom you have made by your almes ſhall receive you into heaven; ſo farr forth as any of them (as it may happen) being there before you, ſhall rejoice to ſee you come thither as indeed they ſhall. Look as there is joy in Heaven amongſt the Angels for any one ſinner that is converted: ſo is there joy alſo in Heaven amongſt p. 32amongſt the Saints for any one convert that is glorified, there is a mutual Heavenly welcome which they doe bid (as I may ſay) one to another into thoſe everlasting Habitations, and this is that which you, who have formerly bin bountiful to them ſhall then partake of from them.

The conſideration of this point thus opened and in larged may be thus far uſeful to us, namely: from hence to teach us to ſet an high price and eſtimation upon the poor ſervants of Chriſt, and to think highly & honorably of them. We doe uſually ſo farr reckon of any perſons as they are able to doe the moſt for us, now ſee here by this rule how to account of ſuch perſons as thoſe who are enabled thus to help us to Heaven, which is the greateſt good of all, we ſhould honour them and think highly of them in the midſt of many outward diſparagements, they are men of great intereſt with God, and ſo they ſhould be of great eſteem with us, and we ſhould never think we can doe enough for them, nor never repent of any good that ever we did them as being ſure it ſhall not be loſt but abundantly recompenſed to us: take heed of deſpiſing one of theſe little ones, who have ſuch great things in their reach.

Yea and take heed of diſingageing them alſo, and of doing any thing to them whereby to looſe or abate of their affection, which may be of more uſe unto us perhaps then we are aware of, not only as to the keeping off of temporal evils & calamityes, and the procuring of many temporal bleſsings; but alſo as to the diverting of God's eternal wrath, and indignation; and admittance into the everlaſting Habitations. And thats the ſecond thing here intimated, xiz, The practiſe of the poor releived Chriſtans p. 33which they will be ready to comply with in reference to thoſe perſons that relieve them.

The third and laſt is the Iſsue, or effect in regard of the thing it ſelf, and that is that theſe liberal perſons, who doe lay out of their eſſates to good uſes: they ſhall indeed at the laſt have admittance and entrance into thoſe everlaſting habitations, They ſhall receive you: that is no more, but you ſhall be received: by taking the words not relatively ſo much as abſolutely, nor perſonally but imperſonally rather. And this is very ſutable and agreable to other places of Scripture, where the like Form and manner of expreſſion hath the like ſenſe, and meaning with it; as Luk. 6, 38. Good meaſure ſhall they give into your boſome, that is good meaſure ſhall be given. Luk. 12.20. This night ſhall they take away thy Soul: that is, thy Soul ſhall be taken away. And Revel. 12.6. Speaking of the woman fled into the wilderneſſe; where ſhe hath a place prepared of God, that they ſhould feed her: that is, that ſhe might be fed, as will appear if we ſhall compare it with the 14 verſe of that chapter. And ſo now anſwerable here in the text, that they may recieve you, that is (I ſay) that you may be recieved. And ſo now it does not ſo much point out the Perſons; as rather the ſtate and condition it ſelf, not the Perſons conferring but rather the ſtate and condition it ſelf, which is conferred. This is the ſumm of all, that thoſe who faithfully expend of their …ſtates to the relief of the poor ſervants of Chriſt, when they dye they ſhall have Heaven it ſelf beſtowed upon them. This is the doctrine of this preſent text and of the whole ſcripture likewiſe beſide: which yet, that it may be duly and rightly underſtood by us, muſt be taken with this explication.

p. 34I. That this is not meant of any meritorius virtue in the act of Beneficence it ſelf: ſo that whoſoever ſhall give an Almes more or leſs to any one poor man or more, he ſhall thereby ipſo facto, and as it were ex opere operato promeriti a place in Heaven: for that he ſhall not nor cannot doe. There is no proportion or commenſuration betwixt our bounty and the bounty of God in eternal life.

II. It is not ſo meant neither; as if this liberality were enough of it ſelf for any man that ſhould go to Heaven, with out other graces beſides, for ſo neither it is not. It is not liberality conſidered ſolitarily or abſtractly, but in its full concomitancy: in the aſſociation of other good works going along with it. It is not when ye faile of your duty, but when ye faile of your Life.

III. It is not meant neither Independently upon the general principle of ſaving Grace wrought in the Heart, we are ſaid to be created in Chriſt Ieſus unto good works that we ſhould walk in them. Eph. 2.10. And it holds good of theſe works of Beneficence among the reſt: which are no further properly good neither have Salvation attending upon them, then as they flow and proceed in us from ſuch a root and ſpring as this: not from a common principle only of morality, but from a ſpecial principle of regeneration and the new Creature. The end of the commandement is charity: out of a pure heart, and a good conſcience, and of Faith unfeigned 1. Tim. 1.5.

So then the plain and direct meaning is briefly this: That as God will reward all other good ſervices beſides with Eternal life in a ſubject duly fitted and qualified thereunto; ſo amongſt the reſt in a ſpecial manner will he take notice of the kindneſse which is done to any of his poor ſervants, and will at laſt reward that alſo with eternal happineſſe and ſalvation.

p. 35This is matter of great encouragement to any to be faithful in ſuch performances as theſe, alwaies to abound in this work of the Lord; for asmuch as they hear and may know that their labour ſhall not be in vain in the Lord. That which makes men commonly ſo ſtrait-handed and cloſe-fiſted towards the poor, is becauſe they have this conceit with themſelves that they ſhall otherwiſe be looſers by the bargains. But here now for their comfort it is the contrary, if it be gain to be partakers of Heaven, they ſhall not looſe that are bountiful towards the poor.

And therefore let this argument have its full force and efficacy upon us. Thoſe whom God hath bleſt with theſe eſtates, they ſhould be prevailed upon by it, yea, and it is lawful for them to be ſo, as is here imply'd. We may do good out of the hopes of Heaven, and out of reſpect to the recompence of the reward as is here ſignifyed to us in the text. That which God propounds as an argument we may make to ourſelves as an inducement, and that which he alledges as a reaſon to provoke us to charity, we may be wrought upon to charity from the conſideration of that reaſon in our ſelves. It is true, we are to doe it out of other conſiderations beſides; out of Love to the performance it ſelf, wherein we are imploy'd: out of reſpect to our poor Bretheren whom we relieve, out of obedience to God, who commands it and requires it at our hands, out of regard to Chriſt who counſels us, and adviſeth us to it: but over and above we may take in this likewiſe out of reſpect to ourſelves, who ſhall be eternally rewarded for it.

Beloved, we never know the worth of goodneſſe, till we come to dye and leave the world, then grace; will be grace, and religion, religion, and goodneſſe goodneſſe indeed. p. 36When ye faile, then ye ſhall ſee what it was in the belief of Gods gracious promiſes to obey his moſt holy commands, when ye faile of your lives, ye ſhall not then faile of your expectations, God will be as good as his word and a great deal better and will do for his ſervants abundantly above all that they can ask or think. Eye hath not ſeen nor ear heard, neither hath it entred in to the heart of man to conceive the things which God hath prepared for them that love him. 1 Cor. 2.9.

Therefore though our reward may be deferr'd for the preſent yet it will come at laſt; though we ſee it not whiles we live, yet we ſhall partake of it at our lives end; and though we have it not in this world, yet we ſhall not miſs of it in the world to come. As our Saviour ſpeaks in another place upon the like occaſion. Luke. 14.13, 14. Where he perſwades them to invite the poor, the maimed, and the blinde &c. For this (ſayes he) Thou ſhalt be bleſt, and though they cannot recompence thee here yet they ſhall be an occaſion of thy recompence hereafter, For thou ſhalt be recompenſed at the reſurrection of the juſt.

And ſo I have done with the TEXT.