ALL things in the world affect Society, as well as Man. Virtues pair, and Vices herd together. For our Saviour having no sooner dispatcht vain-glory out of the way, vers;e 16. of this Chapter; but a new one meets him in this Text about Riches, which he opposes in these verses Lay not up, &c.

[Page 2]And very well does the discourse of Riches follow that of Vain-glory, because vain-glory is be­got, or much swoln by riches. The Syriack word here [...] for Treasure comes from the root [...] to blind; Guido. because Wealth often blinds men with Vain glory. And on this score it is, that our Sa­viour (after having absolved this period) de­scends unto the discourse about our Eyes, v.22. It is hard if in so great an Assembly as this of Rich men, none need a gentle lesson against vain­glory. Chrysoft. Ser. 2. in Psal. 48. Does any man here value himself for what he has, not what he is; or think all others do so? Nay for this he is often reproacht and sham'd. One bursting with envy to see his great Estate, presently spits it upon his mean Original. His brave House in which he glories, did it not lift its crest into publick view, the goers by might not mock it, for being guilded with the Revenews of sad Widows and despoyled Orphans. If others Civility should spare a man in this, yet his Rea­son might reclaim him from any huff of himself on such an account. Does a fine Livery make a servant good? Does a Jade become a good Horse by putting a Golden-bit into his mouth? [Page 3] Has the Moth cause of pride, because wrapt up in a fine garment? Chrysest. in Psal. Psal. 49.16. The Prophet tells us Emphatically, such things may be the glory of our house, but not of the man. Max. T [...]r [...] differ. 11. N. 70. If the house be well adorned, does any man say the man is brave? If the ground be good, may not the Owner be bad? Nay, he is the lower for aspiring so high: As the Fallen Angels that were before above the good, Greg. M [...]r. 1.4. c.12. are now for Pride condemned to be under them.

This is the reason of the Connexion; now for the Text it self. Which is made up of a Prohibition, and an Admonition. Both of them attended with their Reasons by their sides.

The Prohibition is, Lay not up for your selves treasures on Earth.

The Reason, Where the Moth, &c.

The Admonition, But lay up, &c.

Lay not up for your selves, &c. A sowr Inhibi­tion! Judas renounc'd Christ for mony. Would not some their Christianity? Let us see whether there be no dulcifying of this harsh Injunction: What is the true intent of our Saviours mind in it: I shall shew you, 1. What is not injoyned us here; 2. What is.

[Page 4]1. Beggery, no nor Poverty assumed or by constraint, are here affianced to Christianity; as Salmeron ingeniously grants against the common current of his Popish Brethren: whose Arguments for it are as poor, Salmer. T.5. [...].55 as the Clients they plead for: For whose further credit, you may know that it was Coelestius the Heretick's Opinion. Aug. Ep. But S. Au­gustine advises us better: Ʋtiliuas terrena opulemia tenetur humiliter, quam superbè relinquitur.Aug. E­pist. 34.That wealth is better retain'd humbly, Max. Tyr. diss. 37. N.220.then discara'ed proudly. 'Tis no perfection but infirmity, which they fearing and knowing fled the temptations of Riches. Paulin. Epist. 2. ad Sever. 'Tis more valiant to despise what you have, then to have not to despise. The Champion stripping himself is but entring the fight; has not overcome. Therefore lend such the pardon of their infirmity, load them not with the envy of perfection. Who shall by lying naked on the water get to shore, but by swimming stoutly? 'Tis one thing to be Christ's Apostle, Disciple, and another to be a Christian. Euseb. Gall. in Natal.1. Martyr. Hom. [...]. To those he commanded this, not us. If we may not care for to Morrow, Why do we build Houses, plant Vineyards, sow our Grounds, lay up in Barns or Sellars? Zachaeus [Page 5] renounc'd but half; but he has left all (that pos­sesses much) if his heart have forsaken it. Doubt­less there are some Poor good: Apostasius vir Di­tissemae paupertatis; Jer. that is,a Poor Rich Apostasius, and a Lazarus. But yet, [...]. Luke 16. Orig. 1.6. in Cols. These poor grounds have weeds enough springing from them. As Rich men like Rich grounds, may yield great good crops; fair, sweet Flowers: Witness this prospect of not a dead but living Spring, beautifying this Circle that lyes here before your eyes, of Violets in their Blue Coats, &c.

Were all These like Glasses blown up by Air; Or does not Rich Abraham to this day Nurse up Poor Lazarus in his bosome. Aug in Psal. 86. Let not the Poor therefore envy, rail at the Rich, August. Ser. 110. de Temp. like Children fighting with their own Nurses. Would not the Beggars likewise (if they could) be Rich? But I think a little Rhetorique may finish this work, and perswade a Tradesman, that to take mony is not ill, if the mony he takes be but good.

2. There is another way of opposing Christ's mind, by keeping his word in this Law. The Idle man lay's up no Treasures upon Earth: but [Page 6] does the Scripture countenance Idleness? Tertual. A­pol. In the Apostles times, Ignatius Epist. ad Tarist. 2 Thes. 3.10. Basil. and after, some were seduc'd by a mistake of their Christian liberty, Not to Work; which gave the Rise to Alms-houses, Hospitals, and Zenodochia. Such S. August ad Quod vult De­um Hae­res. 57. Austin makes the Euchetes to have been. So the Messalians, whom for their sloth the Fathers call'd Epiphan. [...] 3. [...]. And the Bishop of Ptolemais, gave them a coyn'd name of Synes. Epist. 67. [...]; because they were [...], Vagrants compellible to no imployment. But when they multiplyed too fast, that Bodin­de Rep. 1.1. c.5. Charity grew opprest with the burthen, some brisk Laws of the Emperours spur'd them out of this Easy Walk, making them mend their pace, or wear gald sides. And this was Charity too. Of the same kind with that of our most excellent K. Edward the 6^th. who Endowed not only a S. Thomas's Hos­pital, but a Bridewel for Vagrant, and Idle Per­sons. The unciviliz'd parts of the world were still the Idle parts of the world. Witness the naked hunting, sporting Americans: whose first Redu­ction begins in the fastning them to some Trade, whereby they become Responsible to the places they inhabit, putting in hereby a kind of Hostage [Page 7] to Fortune. But all the Eastern Civiliz'd parts of the world, were by the Constitution of their Laws compell'd to learn some Trade to fence off the blows of the worlds Casualties: Not excepting the Noble, the Priest, nay the King; Knolls Tur. Hist. which the Empe­rour of the Turks retains (though but for fashions sake) even to this day. Talmud. Berec. So the Jew, [...] &c. [...] Let a man teach his Son some Trade or other, if he intend him not a Thief or a Robber. For Trade is the Vulgars Chymistry; The glew of Nations; The Providore for Kingdoms; Max. Tyr. diff. 21. N. 125, & diss. 36. N. 20 [...]. The Cha­riot of Religion, carrying it to remotest Regions; Maintaining all things, and starving nothing except Tyburne. But,

Idleness is the Devil's Anvil, Jer. Ep. 4. ad Rust. whereon he forges much mischief: Facito aliquid operis ut Diabolus inveniat te semper occupatum. Ambros. 'Tis his pallat, where­on he sleeps; His grave, wherein men are buried alive. Neither Heaven, Clem. Alex, Strom. nor Air, nor Fire, nor Earth are Idle, as the busy brood of Spring now evince, but only Man. Aug. S. 17. ad Tr. in Ere [...]. Some Philosophers made the world Eternal, least God should have been thought ever to be Idle. There are several employs; some for the hand; some for the head; Janson. in loc. and even (Prov. 30.28.) the Kings house is not free.

[Page 8]There is a Law, that the new Erectors of Houses, planters of Vineyards, Deut. 10.8. should be excused from going to War. That Idle persons might not inherit (says Philo) in case they were slain: might not (like drones) consume the Hony that these industrious Bees had gathered. Philo de Furtitud. Good humane Laws likewise tended to the cutting off such Idle suckers. Amasis and Solon exacted an yearly Account how men lived. Camerar. Medit. Isay 9.3. tells us, O'easter. in loc. that only the labourers and fighters must divide the spoyl. Do you believe this ample noble Theatre of Senators that sit wor­thily here before us, obtained these Seats or Fur­nitures by lying still, and gaping like Oysters, till a Tide of wealth should flow in upon them. You Seedlings of the next Age, that fill the Intervals of this Scene, grow up and thrive by Industry, that you may be high trees your selves. You Saplings of Livery's and Common-councel men; You Aldermen and Majors in Reversion, look yonder and learn Faith and diligence. VVhose turn may it not be amongst you, to have his Blew Coat dyed into Scarlet: and in exchange for his chains of servitude, which he thinks he wears now, by a strang Al­chymie to turn it into a Chain of Gold hereafter.

[Page 9]3. A new troop remains behind, not intended in this Text; who are so far from laying up treasures, that they prodigally melt away that which others have laid up, to the consumption of themselves, and ruine of many others. Think we, that among all the Fathers which appear at this Solemnity, there is none that has a Prodigal Son or Servant to weep over? How can such Excesses above most degrees and ranks of men (with the wasling and breaking of o­thers) owe themselves reasonably to any other cause than this? Men are grown too dear for themselves: The well-ordered Old sober ranks of Citizens are broken: Youths and Mean men flutter it out with their Betters, and the City vies it with the Court.

These Prodigals that will keep nothing else, the Scripture reads their Doom, Luke 15.16. that they will be at length glad to keep Hoggs, and their deli­cious palates to take their suppings out of Troughs. Ancient Lawgivers were both very severe to such, and careful over them. Demades was banisht his Country for being seven times accused of not paying his debts, Volaterr. Anthr. 1.13. and yet lavishing in Riot profusely him­self. The Graecians permitted not such to be Interr'd with their Ancestors. Alex. de [...]. Gen 1.6. c.14. Ʋlp. ff de Furios. But the Law took care likewise [Page 10] to prevent this: For the Decemviri appointed Guardians over the Estates of such Persons; Ʋ [...]p ff. de verb. obl. and permitted them to make no Wills. It seems it lookt upon them as Mad-men (as indeed they are:) And so you have a Bedlam, which would be the best Charity for such a Mad crew.

These three things are not here intended. What then is it that will arise out of these words to be our Duty?

First of all, We must not restrain the word Treasures here to Moneys, or what we stile Wealth: for we read of other Treasures, Mat. 13.52. whatever a man counts pretious and has a value for: So v. 21. of this Text, expounds by what our heart is set upon. Vis nosse ubi Thesaurus? Fulg. Ser. de conf.attende quid amas. 'Tis affection makes any thing a treasure. And St. Austin excellently, Quicquid homo modo facit, in Thesauruin mittit, Aug. Ser. 220.sed nescit quid colligat. A man tells all the acts of his life into a Bag. Let no man speak therefore out of the Com­pany, that are to pay the shot in these words; as if the Banker were the only man to be staid for it; the whole force of this Text were to spend it self in a Declamation against the Mony'd man. No; Honour is the Ambitious mans Treasure; Pleasure the Delicates; [Page 11] Dalliance the Wantons; Revenge the Cholerick mans: these are sad Treasures which S. Paul shews, Jer. in loc. Rom. 2.5. Thus large do the arms of this Text reach; and so St. Jer. expounds the Words in this place.

Secondly, But the Syriack word used here comes from [...] Silver, Gual. per. in loc. and the residue of the Chapter casts a full aspect on ordering that which we call Wealth; forbidding [...], the heaping of it up: which some draw, a [...], Rhem. Test. Rem. Harm. to the extending our Cares to such long futurities, as not to rest in the Providence of our Alsufficient God who provides for his whole Family in heaven and earth.

So that 1. the gross of this is: To condemn that Boulemia or dog-like appetite of greedy Covetousness; Lucra damnosa, Aug. Reg. or loosing gains, as St. Austin calls them elegantly, condemn'd by Heathens themselves: as Celsus observed (though falsly) that our Saviour borrowed his Rhetorick against this out of Plato. Orig. in Cels. 1.6. For certainly 'tis a Prohibition hugely stor'd with Religion as well as Reason; That it is better to want little then to possess much: nay, Rather to be possessed by it: so the Psalmist expresses it, Psal. 76.5. not rich men, Ambr. Hex. 1.6. c.8. but men of Riches. Do good Angels Canton out hea­ven among them? Or the Birds and Beasts, Earth [Page 12] and Air? Nature in life and death knows not this immense appetite, introducing us and carrying us off the Stage of this world naked. Does not over­lading ruine a Ship? and slifle a man, making him inert to all business? Chrys. de Fat. Therefore Nature wisely ejects all their superfluities, and we can our selves (gravely, truly) call them Excrements. Chrysest. Hom. 18. in Joan. Could not God, had he liked this way, hoarded up all to himself, and then where had been room for thy impertinent thrift? who now like one of Fortunes Eunuchs sittest em­bracing what thou canst not enjoy. Chrysost. Hom. 91. in Math. Max. Tyr. diff. 34. N. 198. Chrysost. Hom 64. in Math. Chrysost. Hom. 9. in Math. And how less mi­serable is he that has but little, then thou, who canst not satisfie thy barking-stomach with much? Tell not me that you are sreed hereby from the importuning cares, and fears, and scorns of want. If you fear not Hunger, you fear many things which are much worse? you fear wars, thieves, false accusations, murthers; and are crucified with continual Cares. Nay, Covetous men bring often hunger upon whole Cities, and into their own Families. How few in the Weekly-bills do you read dye by starving: but Volumes swell with those that have perisht in Camps, Orig. Hom. 4. Diver.Courts, high-wayes for their Wealth. It banishes men their Country, making them with linnen wings to search out [Page 13] Remotest coasts, and be perhaps swallowed by the Sea in the enterprize. Max. Tyr. disser 20. N. [...], 115. disser. 36. N.208, 2 10. It makes them begin wars, disturb peace, break Leagues, and spoil all Relations both to God and Man.

Thus like slaves we are led about by it, all over the world in triumph, disturbing our ease and others with fumes and pains like the Spleen, which is al­waies drawing, and not discharging and unlading like the stomach. And when it has done us all this evil, it robs us of the sense and feeling of it; stopping our mouths (as it were) that we cannot call for help. How can we retain our Faith, love Honesty, if Mony can corrupt us? Or how shall we war with spiritual powers, if we cannot overcome dead matter? O then, subject not thy rational Soul to these irrational things: md lay not up treasures upon Earth.

2. And what thou maist lay up lawfully thou must not lay up for thy self; like the Dead-Sea swallow­ing up all the fatning showrs from Heaven, and Chrystal Rivers; as not to thy own behoof, so nor the benefit of others. For as thou hast a share of the World, and more than thy proportion; so the World claims a share in thee. I shall now produce only three of the grand Creditors.

[Page 14] 1. The King and Government under which you sit (and may you do so long safely in prosperity;)but then, as this as an arch that supports, so must it be supported. If you will have the Lamp light, you must supply Oyle. And, for this cause, says the Apostle, pay you Tribute, Rom. 13.6. You see even your own grandeur (this day and others) cannot stand without the Contributions of your Inferior Assistants. And this famous Opulent City, like Judas, carries the Bag for the whole Nation; but I hope will never be like him in betraying their Master. So was lost Constan­tinople, Lionard. De Sco. the Seat of the Eastern Empire.

2. The Church which Anciently had their Treasuries, but now may be called in this City, many of them once again, Pauper Senatus. And for the Structures! for these, Psal. 102.14. Aug. Ser. 20. de T [...]mp. England was once famous, Anglia Mons, Fons, Pons, Ecclesia, &c. But now St. Paul, who lost his head at Rome, hath lost both head and body here in England. So have divers of the other Apostles and Saints suffered, been twice Martyrs, as the Epigram­matist says of Phaeton. Martial. And now, as it was usual Primitively to hear of Wonders at the Tombs of Martyrs; so it ceases not still; for these, though dead, now speak, and invoke your Charity no them. By [Page 15] which, your selves may gaine the Name of working miracles too, to raise the dead. It might relish of Popery to advise you to pray to Saints: but then I hope it is good Protestanisine to say, the Saints pray to you. The Widow of Sarepta ventur'd her life to preserve the Prophet, 2 Kings 4. and by a strange A­rithmetick, her substraction was blest into a multipli­cation: This is the benefit of the Clergy. A sinful City may need it as well as an unfortunate man, sometimes.

3. The Poor. But an opportunity to speak of this will be again suggested, from the second part of the Text; and therefore to that time I shall Re­mit; If charitable works cannot be forgiven, yet some will count it a kindness to have them delay'd. Therefore I shall proceed to the Reason of these words which have been Discourst of: Lay not up for your selves treasures on Earth, where the Rust and Moth doth corrupt, and where Thieves break through and steal. In which I must first open the Sense; and then secondly Infer the Reason.

The Words are an Inventory of the Worlds whole Estate, and the detriments that do accrew to them; Creditors on one side and Debtors on the other, do ballance this account.

[Page 16]1. For the Charge. O, how little a room does that which we think so much, shrink into! what we eat and drink; what we wear, and Mettals; the first natural, the second artificial Riches. For so the Anci­ents valued their Apparel into their Stock; which were according to the Qualities and Ranks of Per­sons, so that Habit was a kind of superscription dire­cting you to some knowledge of the Person that wore it. Tertul. A­pol. 32. Pamirol. Tit. 43. And this the Wise Romans thought so useful as to digest it into Law, whence our Old Statutes might Copy; and then it became a Revenue, being made Standard, and not Phantastical, as if it were made for the Moon, and not for the Man: Whereby Ancient Codicils came so Repleat with the mention of these in their Wills, and Legacies.

The Jews mention these standing Wardrobes where peculiar Vests, on stationary occasions, were Re­posited, or brought abroad: Mat. 12.11, 12. Friend how camest thou in hither, not having on a Wedding­garment. Juven. The Romans speak of their Trechedipna. In the Greek Histories [...] is frequent. Ziphil. Vit. Hadr. But above all, the softer Ancients abhord a being Apes to other Nations Apparel, suspecting it as some pre­sage of Servitude to them. So the prophet threatens [Page 17] his People, Zeph. 1.8; as some we read did imitate the Ammonites [...], 2 Chron. 20.1. And then that the end of Apparel was not observed likewise. Some wore Garments so thin, that they did not hide but shew their shame; Jer. Epist 7. contrary to that holy sobriety of the Jewish Ladies, upon Divine record, even to this day, Philo de Migr. Abr. That they consecrated their Looking-glasses to help to make a Laver for the Temple.

At these three accommodations of Men there are enemies that have vigilant eyes and an ak [...]ng tooth: And they are all drawn up into this little Battalia; Where the Rust and Moth doth corrupt, &c.

The Words in the Greek, Scult. ex Fl. Can­sab are [...]; which we render Rust and Moth: But the Rust doth discolour not corrupt; and [...] is not Rust, Beza in loc. but any fretting or gnawing thing. And therefore some would have this to be infer'd but [...], by the figure [...], as in James 5.2.

2. And [...] is a general word, comprehending besides the Moth other things: for the LXX. do not only Translate [...], Rem. Her. Al [...]hoser. that which eats wool, by it; as in Isay 51.8: But for [...], in Job 4.19. a corroding worm, they have [...]; Saidas. and indeed Suidas expounds [...] by [...], a Worm. But in Prov. 14.30. they have [Page 18] the word [...] again, Ludov. de Dieu in loe. which is in the Hebrew [...] to putrifie: Therefore Moth and Rust must not be cou­pled here by a Hendyadis, because v. 20. they are dis-joyned.

We must therefore put our Wealth into these three dividens: Garments, which the Moth devours; Meat and Fruits, which Men or the Canker; and Mony, or Jewels, which some steal clancularly, and some take by violence; breaking through. And farther,

3. The word [...], which we [word] to corrupt, has a greater vigour; for the LXX. Translate [...] by it, or Anathema, Deut. 7.2: Originally it signi­fies to disappear. So that our Rich Bank (supposed) examined, Luke 12.33. Eccles. 1.1. yields but thus much really; That all wordly things do impair and end; both, which we can possess, as we that possess them: That Death has not one, but many avenues to them (the Moth, Rust, Thief) and that by weakest assailants (even the Moth, and Worme) undoing us oft by surprize, Psal. 78.43. Psal. 105.30. Psal. 92. [...]. Greg. Mor. l.11. c.25. (for the Moth and Rust beat up no Drums, nor ring Bells when they consume.) Pas l.103 15. Nay without any forreign foe, these things would ruine themselves: for the Moth and Rust are intestine foes, Chiysol Ser. 7. Feeles. 1.5 and of Natures own breeding, and not to be secur'd by Bars or Gates; for what [Page 19] keeps other enemies out, lets them in. The Garment hid is the Moths prey, and Treasure, under surest guards, Eccles. 1. 6. is given away to the Rust: And if they were not, they will be wrested by violence from us by the Thief: for where there is Necessity there will be Thieves; nor are the Keepers of Treasures ever secure. And there are many Thieves, Chrysol Scr.22. as Care a Thief, will break into a mans head and heart, depriving him of his rest and sleep, James 5.2, 3, 5. one great piece of Natures trea­sure. And if after all, we could charge this only on the unkindness or injustice of men, Vid. Ca­merar. Medit. l.4 C.3. the worlds accidents, or natures imperfection, which cannot subsist of her self, 'twere ease. But God appears, and strikes the dead stroke; for who can oppose his brandisht sword? Now as we have some of us stoln secretly, or used bolder violence to strip others of their Goods; so are we by a just Talio, doom'd to be used our selves: And as some men like Spirits have sate over hidden Treasures, never suffering them to behold the Sun: Therefore will God make our Treasures disapppear; and that by a Curse or Anathema: whose execution sometimes falls in their own daies, or sooner or later upon their descendants.

But all this were a Province too large to be ma­naged [Page 20] in this time, I shall therefore insist upon their deficiency in the bulk.

God shew'd Joseph an image of his Future ascent in his sleep, Ambros de Joseph c.6. Gen. 40.9. because when he possest it, he should count it but a dream. As his holy Father Jacob, Philo de Somniis Gen. 28.12. had an Idea given of the World, wherein some were still going up, and others down (as the Jews expound it) to heal the grief of his pre­sent expulsion from the warm nest of his Mothers kind­ness, and to be put upon the wing unto an unknown Land. To agnize which, and commit it to Memory, Job made his Fortunes Godfathers to his 3 Daughters, Greg. Nyss Hom. 9. in Cant.Job 4.2.14: from the fair morning of his first state of life he call'd his first Jemima: then clouds and great darkness muffled him, Drus. in loc. which for the sweet odour of Patience, he calls Cassia: and lastly his Sun breaking out again, according to his dialect for Prosperity he names the last his Hornes Reversion.

But to leave the shore, and take a small Brize from the Sea, to see if that will relieve us in this exigent. In the 27 of Ezech. v.3. you have Tyre, a Maritime Ci­ty, compared to that goodly sight; A fair Ship, with all her Cable, Tackle, Streamers, Wastcloths and glory; so that we would think the Shipwright had left no­thing [Page 21] un-enterpriz'd that was fit for beauty, much more safety. And yet looking more nearly, I see no Anchor set down in the Catalogue. A perfect imper­fection of a glorious transitory world, wherein we are now tickled with the most pleasing delights, but have no anchor, that is, any thing to fix us; and then a storm coming, we are presently lost upon some obdurate rock, or swallowed up by a devouring quick-sand.

But we need not gad abroad beyond our own late sad experiences, of the ebbings and flowings, waxing and wainings of this Worlds Treasure, which was sent with too much light, in dreadful Fire, upon this poor City; a demonstration that made its way into the Estates as well as Ʋnderstandings, making; you ac­knowledg the small monys you have left to be right­ly call'd Sterling, because of its wings with which it flew away.

This Path hath God trod constantly, and ever will in this World (that the good men may be tryed, Aug Epist. 7.and the bad men justly tormented) to let us walk abroad in the day of our life, Chrys. Orat. 5. with all our gaudy braveries for shew put upon us; but at the night of Death we must un­dress sadly, and go naked into our Beds.

And now secondly to shew the nerves of this Reason, [Page 22] and how fast they bind. Besides the horrid slavery, that it was alwayes deem'd, Pamirol, Tit. 61. to be condemned to the Mines: who can endure this constant cheat of the World (as the Apostle Paul singularly calls it) [...] 1 Cor. 7.31, Theophil in loc. to be deluded with a figure and apparancics, without any basis to stand steady upon? Orig. Hom. 5. Divers. Who would desire to lay up his treasures here, where he can neither joy in the possession, nor grieve for the amission? who can neither promise himself the long continuance of them, nor a devolution of them to his dearest posterity (for some sweetness there were in that) with an entayle that cannot be cut off. Chrys in Text.

The World is repleat with real Miseries, Aug. 5 [...]. but with phantastical Delights. Aug. Med. O World! more slippery then Ice, if thou art so doted upon by us, perishing; what wouldst thou have been alwayes enduring? Aug. in Psal. 36 Thou complainest thou art robb'd, undone; did not Christ forewarne thee not to lay up thy treasure in such a place? What is then to be done by us? O man, if thou art to remain alwaies here, lay up thy treasures here; Chrysol. Ser. 22. but if thou art to march a­way, why wilt thou leave thy beloved behind thee? Wouldst thou go light, Chrysol. Ser. 45. let thy luggage pass before thee so shalt thou not go, but fly to Heaven and meet in. Which enters me fairly upon the Second Part of the [Page 23] Text: Lay up for your selves treasures in Heaven, where the rust and moth doth not corrupt, and where thieves do not break through and steal.

But lay up, &c. Chrysol Ser. 22. It is a retarding to many in their Religion, that their Profit stands in their light; but you may be here instructed that Christ intends to enrich us, not empair us; nay, to indulge our utmost Covetousness, giving us scope to glut our selves with what is to our palate, To lay up Treasures. Chryso [...] in Rom. Only he advises us where (in Heaven,) and when you read Rom. 8.22, That the brood of the Creation do groan and long after a future state, be not thou only bu­ried in the present.

That we may Obey then, Mat. 2.11.let us first (like the Wise­men) open our Treasures; and secondly, offer them up to Christ in Heaven.

1. All know not what a Treasure is. AEs. Fab. Not AEsops Cock, who coveted most a grain of Barly; nor the simple Merchant, that is un-acquainted with Out­landish Commodities; nor the Church of Rome, though she truck much, and know mony well; for she tells us of an Exchequer in her Church that's full of Treasure, Bellar.1. de Indulg. nay running over with the Merits of Christ, and his Saints; to be given (I suppose, upon [Page 24] some consideration) to the indigent sinner. But as it happens, that men fall out about Monyes, so do these Tellers; for some will by no means allow the greatest Saint to have any thing to spare; believing if he had done more, Francise. Macr. de Indulg. God has sufficiently gratified him. But the tyde of Christs Merits, they say, swell much; and yet, Cajetan. Opusc. 15. C.2. others think not so full, but the Saints streams must flow in to raise it up to the High-water mark.

But this Treasure was Leather Mony in the Middle times of the Church, but on no account Currant in the Scripture, Roff. in Art. 18. Luther. or Primitive times; coming from Pur­gatory, not Heaven; and Coyned, as is supposed, not for any rich Veins there were in the Mine; but rather for the poverty of those that were to issue them out: Lay these by, not up.

2. But God knows, and his Holy Word is the faith­ful Touch-stone to discern all true from adulterate Mettal. In St. Matth. 13.44. we are told of a great Treasure hid, Iren. 1.4. c.43. which some interpret of Christ, hid in the Types of the Scriptures: Or the desire of heavenly things: Or the life of a Just man, Greg. Hom. 11. i [...] Eu. whose several vir­tues and graces are a coacervation of the most excel­lent Treasures.Anselm.Treasures these are, because Secret; and so Rich, Macar. Hom. 18. that a man may have any thing with them, [Page 25] even Heaven it self, for God values them above all things. Therefore our Saviour wondred not, Mat. 8.10, Orig. Hom. 5. Dive [...]s. at the Centurions Honour, nor Riches, but his Faith. These are things so Rich, Basil. Hom. 19. in Gord. Mart. that if Earthly things were eternal (as they are not) yet these Heavenly treasures were preferrable to them.

3. But there is one Grace that Antonomastically has obtain'd this name, and that's Charity; which is a way, both of convoy to our own Treasures to Hea­ven, and a rewarding us with greater when we come there, for them. Luke 18.22. Math. 19 29. And so the Hebr. interpret this Precept, in whose Writings it was, and perhaps there extracted for us. In the Talmud, Talm. Massech. King Mumboz is introduc'd, as complain'd on by his Relations, for consuming both his own Treasures, and Ancestors on the accounts of Charity: To whom he there shapes this Answer (like Sr. Lawrence, who call'd the Poor the Churches treasure) [...] My Fathers laid up treasures on Earth, but I in Heaven: They laid it where the hand of the Thief might invade it, but I in Heaven where none can attaque it. Euseb. Gall. Hom. 2. in Nat. 1. Mart. And indeed this must be a great trea­sure there. For as he that would be Rich, carries to a Port not things that are common there or, a Drug; [Page 26] but what is most rare. So he that would thrive in Heaven, must not carry delights, and joyes, and plea­sures, and long life (which are their already;) but Faith, and Repentance, and holy desires, and works of Mercy, Castell. Lex. Po cock. Hist. Arab. 306. which are not there. The Arabick Language does well conclude this, the same word [...], signi­fying both Alms and Riches; and reason does accord and experience which is firmest. You know the way to make the Ground rich is to scatter the Dung, not let it lye on an heap: and your selves rich, to sow the Corn, Chromal. de Beat. Sed. Pasch 3. not hide it in a Barn. Thus we may make gainful losses: Gain life from that which is dead it self. Lend a little to Christ upon Earth, that you may receive greater proportions from him in Hea­ven. Aug. in Psal. 48. Give Earth that you may receive Heaven; a penny to buy a Kingdome; Chrysol. Scr. 8. a mite to gain all good.

We read in Story of a Bishop of Millan, that bad his Servant give three Crowns to the Poor, but he foolishly wise gave but two. Within a while one sent him 200 Crowns: the Bishop returning to his Man thus accosts him; Johan Manlig. Ah, saith he, what hast thou done? thou hast lost us 100 Crowns; for if thou hadst given 3, we had receiv'd 300. Thus the Poor are our Porters, Greg. Mor. we lose not what they carry, but Mercy makes [Page 27] us better for their being worse. Piety makes their evils ours, and Charity makes our good theirs; by which we get fame, love, prayers, blessings here on Earth, and a Crown in Heaven. [...] &c. [...] (i.e.) Omnis Ele­emosyna & pax magna, & advocatus apud patrem Coe­lestem. B. Basr. sol. 10. So from one crop of Mercy we receive two harvests; one here, and another hereafter.

And now consider, though by Giving thou maist miss some treasure in Earth, yet it is a greater matter to find it in Heaven. For if in this life in which we are strangers, Chrysol. Scr. 22. rambling but for a short time, it is so pungent a grief to suffer the hardships and contempts of Poverty; What will it to be for ever in Heaven so? where all the rest are Rich; and to see the Poor of the Earth before thy eyes promoted to Heaven, and thy self, who wast a Rich man, scorn­fully to be precipitated to Hell. Therefore lay up for your selves Treasures in Heaven. Which that you may do, you must be directed by two Cautions, needful to be here annexed.

First of all, Nothing that is Evil can get into Heaven; and so nothing that is well given, Max Tyr. differ. 14. N. 85. if it be ill gotten. As pure water cleanses, but filthy defiles; so [Page 28] does this dirty Charity; which many think to bribe God withal, when they rob himself, or his People; and with a little laid out in Charity, to make satis­faction for a great deal obtain'd by Injury. There­fore the Jews call Alms by the name of [...], Justice, because it should be so gotten. Now there are two ways of sinning thus:

1. By great mens Oppression. In this world Men and Trees are not all of a growth; so top-boughs com­monly shade, and drop on those which are under them: But there is nothing of God, nor can be acceptable to him out of this. Gen. 28. In Esaus Blessing, there is not a word of God mention'd; Cat. Grac. Patr. and the reason was, because he was to get it by Violence: But in Jacobs there is. So God in his Sacrifices refused Hony; Levit. 2.1 [...]. 'tis strange, being so sweet! yet the reason is, because 'twas got by Rapine: So have Good men. Sheodor. in loc. We read in History, that the Fryers Minors refused a load of Friez sent by Henry the Second, Dan. Cl [...]ron. because he opprest; his Subjects; or if it be received by men, he rejoyces that has it, but he mourns that lost it; Aug. Scr. 19. de verbis Apost. and which of those two, think you, will God first hear? God bids thou shouldst give of thine own not anothers. How canst thou cloath Christ and rob a Christian?

[Page 29]But I find a strange invective against a peculiar mode of this sin, which I think worth the menti­oning, because falling within our sad past late times; and perhaps may be adapted to future. And that is, Against those that made use of Gods Judgments to Rob their Fellows: as in times of Wars, Gregor. Thaurat. Epist Con.Plagues, and Fires; And O that in our great Fire, no man had burnt his fingers with this Sin. Like Thieves that steal when they see others on the Gallows for it; Who should have cause of joy, where so many have of mourning? or gain in a greater loss. God will tear up their Intrails with his hook for swallowing this Bait. Hott. Hist. Orient.l. [...]. C. 5. The Arabs cloath it with a pretty Apologue: &c [...] (i.e) The Wolf had one time forc't away a young Pigg; presently comes the Lyon and rends it away from him: Ha, sayes the Wolf, Balscmon. how could I hope another should not take that from me, which I first took from another? The Civil Law determines, Leg. 2. C. 20. Tit. 62. who shall be guilty of the Case I mentioned last (if within a year disco­vered) should pay fourfold: if after, quantity for quantity singly.

But, there is another more retired and honest way of doing this, as men think, because secret (and that's [Page 30] Fraud and Cheating;) of doing which there are so many forms and methods (as by false weights, measures, and the ignorance of Buyers wrought upon) that I cannot number them; and need not tell them, I fear, too many in this large and Opulent City. Bear, I be­seech, with my open honesty in this; for we have long, and I fear must longer (notwithstanding all our powerful Laws, and Care of some vigilant Magi­strates) with the secret Knavery of such. Let those who have a gall only, wince here; the sound are not hurt by this touch. Trades and Occupations are call'd indeed by the name of Crafts; I hope it is not for this mystery. There lye great Temptations upon them I confess, as the gain and unpunishableness by Law, where this sin is undiscernable; and I doubt there is some practice of it, that People exclaim they can hardly safely go into any Shop to Deal, but they are either cozen'd of their mony, or (better) of their expectation, if they be not.

The Prophet in Nahum 3.16. calls the Merchants of Niniveh, by the name of Locusts, for their devour­ing all, and then flying away with it. VVould not he that does thus steal, Chrys. Hom. 3. in 2 Tim. rob openly if he durst? both proceed from the same principle of mind. No wonder [Page 31] that so many Estates are blasted, moulder away in a short time, that are thus purchased. It must be so. Jacob was couzen'd into a Marriage with Leah be­fore Rachel: and so Rachels Children were cozen'd of the benefit of their Primogeniture. Brought. Con. But Divine Justice and Vengeance will in a short time do right in this case. For in Gen. 48.5. you find Reubens Pre­rogative reverts back to Rachels Off-spring; Terra Restituit quod accepit, Gen.1.11, homines saepe decipiunt; The Earth is faithful in restoring the seed which the Husbandman lent her, Ambr. [...] 3 E [...] c 1.but men are unfaithful. How gravely boldly will some men discourse of Princes? and exclaim, they invade their Subjects Rights, waste their Fortunes, &c. And we our selves do this one to another; but because Incognito, we think we are blameless. Nay, do not we more, not only because unlawfully, but in value? A Prince raises a Tax for some one difficulty, but this Subject does for all his life long. Neither let any man think to palliate his Crime, with this ridiculous Salvo, That this is an in­sensible hurt, being done to so many, and but in a little: to them a great gain, and to others but a small loss. For so the Mouse does but nim and nibble away a little; Cyril. Alex. l. 14. de Ador. and yet for this, is rankt by God in the list of unclean Creatures, Levit.11.

[Page 32] Petty-Larceny is Fellony in Divinity, though not Laws of man. In Giving is there not Charity, whe­ther it be much or little? and then in taking away is there not Ʋncharitableness? You would have God reward the two mites put into the Treasury, as much as a Talent; and then should he not punish as much for two mites withdrawn? Nay, in some regards, the small cheat out ballances the great: For who takes great things, will many times not stoop to small; but who takes small, will never despise great. Though there be disparity in the Persons, the Law calls it Murther to kill a Beggar as well as Burger; and so 'tis of Theft.

But I read of a worse devise to palliate such dealing, to violate Religion upon the account of Religion. They cheated only the Pagans, excusing themselves in St. Austins daies. Aug Ser. 19. de v. Apost. That is, in the Idiom of latter daies, we make bold only with some men, we spoyl the Wicked. To whom the Father gravely Replyes; But while you spoil a bad man, you breed such an aversation in him to your way, that you hinder him from turning to be a good man.

The 2. mistake to be prevented about Laying up your Treasures in Heaven, is, That some may hence [Page 33] not think themselves obliged to do their Charity on Earth, or but in the very article of Parting: which, how troublesome, and imprudent, and fallacious such wayes are oft, I leave to many here (able to inspect such things) to determine. He hath dispersed abroad, Psal. 112.9.and given to the Poor. Dedit, non reliquit Dari: He gave it himself, left it not to be given, Max. Hom. is observed by an Ancient on this place. God was pleased to or­dain, Levit. 19.6, that the relict of the Peace Offering should be eaten the same day, or to morrow; Philo de Vict. to shew (as the Jews comment) that we should not be dilatory in our Charity: not like dung, do no good till we are carryed out. We should rather be said then, To be left by these things, than to leave them: They to be called our spoils, rather than our gifts; our Testaments, than our Wills, when thus extorted. In the 25 of St. Matthews Gospel our Charity is compared to Oyle, Chrys. Hom. 3 [...]. in Math. because it should be on the top of all. He that is Charitable in his life, has his Lamp carryed before him; it yields him fair light: though at death behind him. [...]. Arist. Eth. l.4 c. 1.

And yet on this emergency (not to encourage such Givers, but to honour such Receivers) I should not only count my self Ʋncharitable (whil'st I am speak­ing [Page 34] of Charity) but likewise unjust to the Fathers of the Heads of the Tribes in this City, before me, and all others who hear me speak this day; if I should not deposit with you this measured honourable Truth concerning them: That among all the chanels where­in these Interests of the Dead run, none do, I believe, flow more purely, none do come more liberally than those which pass under the publick conduct of the Heads and Compa­nies in this City. Of the true experience of which, this Fair shew is an Annual probat: which, may it continue whil'st this World lasts, according to both Givers and Distributers designs; and then attend them in the future World, according to God's Promise; that so they may rejoyce that they found there, what they only heard here; That there Charityes are eternal, and not invaded by any Thief, nor consu­med by any Moth, nor corroded or lessened by any Worm. And that will conduct me to the second Part, The Reason of this Command in the Text; But lay up: where the Rust and Moth doth not, &c.

You have heard before, that Charity is Treasure in Heaven; how, and when you are to lay it up there, But the stress of all will lye upon the Reasons mo­ving a man to part with his own: how to unlock the [Page 35] hard mans Heart! And three there are exprest here by our Blessed Lord in the Text. The 1. drawn from us; We shall there have them our selves. 2. From them; They shall not be lost, but by this perpetuated to us. 3. From us again; The frames of our spirits shall hereby be better'd. For where your Treasure is there will your Heart be also.

Of the First; We shall there have them our selves. Lay up for your selves. Covetous persons are afraid, Aug. Ser. 4. de Di­vers.and Unbelievers; God would have us lose our Goods; But He teaches how we shall keep them: What you give thus is not lost: nay all is lost which you part not withal thus; either condemned by us, Aug. in Psal. 38. or taken from us. How suitably to our own desires is Christs Pre­cept fram'd, and will we not answer it? Chrysol. Ser. 8. What you give the Poor, you shall have your selves; what you give not, another shall have beside your selves. The Prophet tells us of the Charitable man, Psal. 112. 9, He hath given to the Poor: his Righteousness remains for ever. Bern. Epist. 24. His Mony could not, but his Righteousness (the Hebrew word for Alms) doth. A happy exchange! And the Wiseman, consonantly to his holy Father, Eccles. 11. 1, Cast thy bread upon the waters, Drus. Class 2. E. 2. A­dag. 48. and after many dayes thou shalt find it again. The Waters in Scripture [Page 36] denotes the People for their unquietness, weakness. As the seed of Bread cast into moysten'd Earth is not lost, but increased; so is the product of thy Charity. The Jews do illustrate this place with a handsome Parable: &c. [...] (i.e.) There was a man that used every day to cast a Loaf into the Water: one day he buyes a Fish, Rosul. Rab. in loc. in exenterating which he found a pretious Stone. This is the Man, say they, that lost not his bread which he seem'd to cast away; but found it again after many daies. Si sint vestra, tolle vobiscum, August. sayes a Father: If they are ours, let us take them with us when we dye. But we neither brought them into this world, nor can carry them out. Others may take, and we must surely leave them. Therefore to make sure, Chrysol. Ser. 22.let us do as Merchants, Send before us Bills of Exchange; by them to be repaid in Heaven.

But, then you will say, The life of this stands in the Security and good Caution; this shall be performed, they not protested. I Answer; A man is bound by a bit of Paper; Chrysol. Ser. 23. and are not many Volumes of God Security? Some may Reply, Who shall require it? compell him if he fail? I Return; His Truth, Himself, because he cannot lye: Will he be hard in repaying, that has been so liberal in bestowing on us? We will believe our Father [Page 37] on Earth; Chrysol. Ser. 22. will we not our Father in Heaven? He cannot keep thine from thee; who hath given his own to thee. But you desire to see them your self: And have you all, this day, brought your Estates with you to Church; Aug. in Psal. 39. yet hope well they are secure at home? Fools! Dare you trust your Servants, and do you fear your God? Stay till the time that your Monyes grow due, and then complain if you receive them not with Interest. And it is strange Man will allow but 6 in an 100, but God an 100 for 6; yet had we rather make Con­tracts with Man than God.

We do not lose then by Giving, but keep; and what we keep, we shall keep for ever, because laid up in Heaven; that's the Second. There the Moth and Rust doth not corrupt, and Thieves break not through and steal.

If your Friend should tell you, Aug in Psal 48. your Corn which with great labour you have collected, would be spoyl'd, lost in a moist Low place, were it not re­moved to a higher; will not you credit him? And will you believe your Friend, not your Saviour? is any so much your Friend? Your Heart pants for the insecurity of Earth, for the theft of Dome­stiques, the violence of Externs; Aug in Psal 38. and therefore you [Page 38] would fain put your Mony into a sure place, and you put it into this you say, because you cannot find a stronger. But I can shew you a stronger; Lay them up in Heaven, where neither Rust nor Moth doth corrupt, &c.

Did ever any Thief scale Heaven: here are indeed no bars or bolts to these Gates, Aug. Ser. 50. de Temp. no long retinue of guarding Servants; Chrys. Hom. 58. in John. but yet all security, and yet no trou­ble. Here God is the keeper, who was the Donor; and he that can save thy Soul, cannot he save thy Mony? Aug. in Psal. 90. Euch. Lugd. E­pist. ad Valer. What we obtain here once we shall keep ever. How se­curely may he sleep who has God for his Keeper: how needless are other Guards. Servile fear cannot take such care as Paternal love. Chrysol. Ser. 7. Chrysol. Ser. 16. Chrys. in Cor. What need any Bulwarks where the guard is Innocence it self? What Armies must come to take that away, which Charity concredits to so many hands to keep. Dan. O­puse. 19. c.8. If your Charity be wine, it never sowrs; if bread, it never moulds; if cloaths, they never consume; if meat, it never corrupts. Miraculous Charity! Me­thinks God has given an evidence beyond specula­tion of this truth, even in this World below: Where what has not been invaded, removed by changes and alterations in the World? Temples have not been a sanctuary to themselves; nor things devoted to God, [Page 39] free from the prey of rapacious Vultures: But in the great Rotations both of Religion and Governments, the Estates devolved on Charity stand inviolable still: and they that were most weak, have prov'd most strong; to prove, That Treasures once laid up in Hea­ven, the Rust and Moth doth not consume, and Thieves break not through and steal.

Who then is lover of Treasure, Chrysol. Ser. 15. let him wisely love it at this rate: And if he will not follow his God, let him follow his Bags to Heaven. Plutarch. As the Tyrant did; which fearing deposing, sent great Treasures before him into a Forreign Country: Which must one day be the condition of us all. And who loves not an Eternal before a Temporal Estate? and who does, let him lay it up here: Where he shall have what he can­not lose, Aug. because he gave what he could not keep. For if he does not, himself will also be excluded there; because of the propensions of his heart, which will be anxious alwaies upon his Estate, and turning on that axel where ever it lyes. Which is the third and last Reason. For where your Treasure is, there will your heart be also.

The Heart is the intention and intuition of the Soul. Castal.Will you know where your Treasure is, Chrys. in Psal 1.1.advise where your [Page 40] Love is.Elegant. Ser. de Confess.The Heart is the Needle, and Treasure the Pole to which it tends, let it be what it will. Even God himself does not turn our hearts, but by changing our Treasure, exchanging our Loves. Therefore in our pretended truths, even with God himself (as in Prayer, and other divine Duties,) our fugitive Souls absent themselves too oft; and are in the mean time (undoingly) complemental to pay a Visit to some­what which they accost as their Treasure. A man s lost to himself and all his Relations, if his desires be vagrant and extern: for he neither regards himself nor others as to Necessities, much less Civilities. His Soul is gone abroad (having left the key under the door,) which he is very uneasy until he take up and follow. This is the blind-side of Wisest men, if you can hit them in their delight, there is no Vessel that is so plyant to the winding, conquering Rudder, as they. It is remarkt as a kind of a Monstrous thing, that, Numb. 22. 29. (upon Gods opening the mouth of Bala­ams Asse) the Prophet was nothing amazed, Gloss. ex August. but parled with her not uncompos'd, but at the common rate. To which 'tis said, That he was so over gone with the Meditation of Balaaks rich Booty, he wot going to in­vade; that such an uncouth accident was even lost to him, [Page 41] and he scarcely regarded the difference of a Man or Beasts discoursing with him.

Such an Empire has our Trensure over us, and therefore we had need beware to whom we give up our keys; for as if a mans Amours happen to be plac't in a great inferiority to his Estate, it is lookt upon as the greatest infortune among men: So if we place our values upon unsuitable Objects, our Souls are undone. And against this God enters therefore his Caution here. As to drown a thing, we use to tumble it with a great weight about the neck: so if the Soul be glewed to the whole World, Will not that sink her low enough think you? Chrys. Hom 21. in loc. And besides, our Souls and Hearts will be embased by the mixture of this mean alloy: We, whose Original was Celestial, shall be meta­morphos'd into low pieces of sordidness by this unworthy Truck. Aug. 1.2. de Serm. Dom. C. 13. To omit in this Condition, all the Cares that must perpetually sting us in our life; the fears that will ague us; but above all the intollerable agonyes that will be at the parting of these two dear Friends (at our quitting the Scene of this World,) which we must do when Death shall storm the Fortress of our Bodies, and force a surrender of our Souls. When there will not be a taking leave, but divorce, and shrewd [Page 42] shrikes (above the feign'd Mandrakes when 'tis vio­lently cruelly torn up,) for the forsaking of our be­loved Treasure behind us. After which when (like Larks we should be climbing up the blew welkin) we shall cast so many liquorish eyes of desire, that God will never bid a Soul welcome to Heaven that thus comes not to him; but is Ravisht. But indeed her Seraphick wings are so luted here, they cannot raise her; have contracted so many vices, with this tincture, that she is not fit to be a Candidate of Heaven; which would be a Hell to her, because her delight is else­where. F.ench Hist. H. 4. Therefore as some Kings in their life, by way of Testimony of their Respect unto some Religious Mo­nastiques (above others) have devoted their hearts to be Interr'd among them: So let us bequeath ours to God and Heaven; which can only be done (as the Text directs) By laying up our Treasures there. Our Soul is from above, Chrysol. ser. 25.and our Gold from beneath: and better 'tis to advance our Coyn to the throne of our Souls; then depress our Souls unto the dungeon of our Mines.

Let no dry Miser this day then think, his sagaci­ous Nose has scented out a profound design that was contrived, in this Exhortation, against his Pocket. 'Tis not his but himself that God seeks: nor ro lay up your [Page 43] wealth in Heaven, because he needs it there, but you love it here; and therefore would be miserable without it even there; because where your treasure is, there will your heart be also.

And now by this time, I hope, all that hear me are somewhat ripened toward this Exhortation of laying up your Treasures in Heaven. You may yet see more Feathers for your wings, that you prove not hagard in this flight: from these few subsequent Considerations. Bern. in Sent. It is needfull that all who are to be ex­amin'd before the Tribunal of Christ, should either have the Judge their friend, or some friend to intercede with the Judge. And the Judge himself has taught who this Friend is, Luke 16. Make you friends of Mammon. Your common Proverb you see may be truer then you are aware; That Mony may be a Mans best Friend.

If the Brother of our King, Isodor. Char. Or. 7. or some grand Favourite of his, should pass through this City, by the presenting of whom we should be sure to purchase his Majesties favour, and a­bundant compensation; How would you contend to out-do one another in Gifts? But Christ our King is not asham'd to call the Poor his Brethren, Friends; by being kind to whom, we may oblige him, and right our selves much: and here most strive, yet who shall be hind­most; or be excused altogether.

[Page 44]Think we that God who made all, Chrys. Hom 5. de Poen. could not have enricht all? But that some might get Heaven by suffering ill he left some Poor, and made others Rich, that they might get Heaven by doing well. Or could he not take these things by force from us; but he bids us give, that he might reward us: and 'tis His to dispose of, not ours. We are but his servants to carry hit purse, and should not keep his mony to our selves. Chrys. 2. Conc. de Lazar. Chrys. Hom. 3. de laud. Pauli. We are his Almo­ners, and that's Honourable as well as profitable. O! what an Honour methinks God hath done thee in this; To suffter thy Fellow-creature and his Member, to fall down before and pay thee a kind of worship: to pray unto thee, Leo Scr. 5 Quadr. and weep more humbly, truly to thee for a Farthing, then thou dost to the great God to pardon all thy Sins, or to give thee Heaven for thine Inheritance. The full Cow loves to be milkt, Avg. in John. and kicks not if fulch't to make her give it down: But most men abbor the Dunnings of Charity, and are waspish if the Preacher importune them. Chrys. Ser. de A. But is not the stomach offended if it communicates not the Meat; and our Veins their Bloud? Ambr. de Naboth, c. 12. Wells are the better for being drawn, and why not we. Has not God made the Poor partakers of thy Nature, and thou wilt not of thy Fortune; which is Most Honourable. Chrys. in Psalm. Your very Trades, which are not for your selves, but that one may help another, teaches you a Neces­sity [Page 45] of such Communications. You cannot live one by ano­ther, unless you likewise live one upon another; and each calling assist one another mutually. What has God thought too good for thee? he has given thee known Son: Or, what Christ too dear for thee? He gives thee his own Flesh and Bloud. God has purchased man with the price of our Saviours life; and will not Heaven with a bit of Silver or Bread. Aug. It was Charity that brought God down from Heaven upon Earth; and it must be Charity that must send Man from Earth up to Heaven. It is a Grace which those that dare not practice, are compel'd to admire. Chrys. in Tim. In GOD himself, Which of his high Attributes is it that takes us most; Max Tyr. diff. 36. N 207. His Wisdom, Power and Glory, or his Mercy? So of all your perfections, it is your Mercy that will take God most. Some may think this is said not ill, but 'tis not tim'd well: Our City is undone by Fire; Our Treasures exhausted; Our Banks drayn'd, and what are we able to do now?

But, why then was I summon'd hither, to make an impossible Exhortation to you? What Judge will al­low, nay command a Councellor to come before him, and then check him for making his motion. I hope the Court of Lord Mayor, and Aldermen will not be cruel beyond all places of Judgment, and you know [Page 46] they allow a Suit in Forma Pauperis. If the Body of your City (to allude to St. Paul, 1 Cor. 13.) were burned and you have not Charity it is nothing. Was Charity bu­ried in the Rubbish, ruined in the Ruines? Must Fire be an Argument, that Charity must be cold? Then the Needs of many will be increased, and so your Mercy needed; and you, if you help, give that Proverb the best sense, To make your Virtue out of their Necessity.

It may be that late dismal Fire was Gods Ordeal to try you by. You were call'd to his Barr, arraigned, condemned, but scap't then only with being burnt: But still you are to pay your Fees, and then be at liberty. But, God be thanked, though this was, 'tis not the state of this sumptuous City; whose Buildings now shine not in flames but Gold: whose Towrs and lofty Stories, seem emulous to vye height with those Affrighting flames. Which, as it is the Phoenix of Christendome, so Phoenix like 'tis rais'd more young and glorious out of its own Ashes! All Houses noblyer furnisht; and shall our Hearts be empty, and our Hands? Who spyes a symptome of sad Want in this days rich solemnity? unless want of Charity. Horses beautifully Caparison'd, champ­ing guilded Bits; I hope the Poor shall not go naked, or want a bit of Bread to put in their mouths.

[Page 47]I might grow vehement now upon you, and pray you for the Passion of Christ (which is but newly past by you) that you would extend your Charities. And from his Resurrection (which you now celebrate) that you would pay your Easter Offerings; or, as you read it was in the Scripture, Math. 27.53, that many dead Bodies of the Saints rose to wait on his: So you would never suffer the virtue of it to cease; but that now some of the Bodies of his dead Saints may be raised likewise. Let it not suffice you to be like the Banks, wherein the streams of Ancient Bounty ran; but add something of your own. Ambr. l.2. de Virg Eccles. l.2 Let their Life be your Disci­pline; lest I be forc't with Solomon, to praise the Dead above the Living. Levit. 11. You know that by Moses's Law, the Beast that only chew'd the Cud was unclean, if it did not divide. I leave to your selves to make the appli­cation: If you divide nothing, but only ruminate in in your Counsails, and chew the Cud at your Feasts, all was laid up before. Truly they have set Posterity a fair Copy. And now they are dead you guide their hands still: But God must guide yours, and your hearts to follow their line. I would tell this day what their Charity was, but 'tis so big I cannot: That gives me so great a scope to speak, that I undersaying so much, Cyril. A [...]x. de fide R [...]c [...].you [Page 46] [...] [Page 47] [...] [Page 48] may rather call it silence: accuse them not me for making their actions transcend speech.

Many Daughters in this Nation have done Virtuously; but this Noble City has exceeded them all. It is the Head for Greatness; cal it the Hand for Bounty. Let no man hereafter twit your Professions for Mechanick; you have shew'd that they are Liberal: and No­vices are now fain to decry their old Dry Sciences, and court (wisely) Mechanisme.

Not to make any blasphemous comparison, but a suitable, grateful allusion to our Blessed Sa­viour. Mat. 21.16. You read, Luke 19.40, That he went in Triumph to Jerusalem, and the people sung Hosanna's before him; at which, some Envious Persons repi­ning, they desired him to command their silence: But our Lord made this Reply; That they might have read in the Prophet David, That out of the mouths of Babes and Sucklings GOD would perfect his Praise: And, that if these should hold their peace, the Stones would immediately cry out. You have this day Rid in Triumph through our Jerusalem. The Young People (Children of the Hospitals) have Sung their Hosanna's; their Hospital Psalms: Nay the Mouths of many Babes and Sucklings elsewhere do [Page 49] perfect your Praise: But if these should hold their Tongues, even the Stones would cry out; The Stones of those several sumptuous and beautiful Edi­fices that you have built to harbour them in. You have outdone the Builders of Babel; for they brought a Curse upon themselves: But your Cha­rities have rear'd up Towers, whose tops I doubt not reach to Heaven, and have gained a Blessing for it.

But if any man think I have been too tedious in speaking of Charity; let not him condemn himself, in being longer in doing it. I have commended you as highly as I can to Men; there is nothing beyond it, but that I now commend you to GOD the Father, God the Son, and God the Holy Ghost; to whom be all the Honour, all the Glory, the Power, and the Praise of this Charity; and to your selves, the Re­ward and Comfort, from this time forth for evermore. Amen.