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.

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 〈 in non-Latin alphabet 〉 for Treaſure comes from the root 〈 in non-Latin alphabet 〉 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? 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.

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 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, 〈 in non-Latin alphabet 〉 . 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 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. 〈 in non-Latin alphabet 〉 . And the Biſhop of Ptolemais, gave them a coyn'd name of Syneſ. Epiſt. 67. 〈 in non-Latin alphabet 〉 ; becauſe they were 〈 in non-Latin alphabet 〉 , 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 6th. 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 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, 〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉 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.

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.

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 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; 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 〈 in non-Latin alphabet 〉 Silver, Gual. per. in loc. and the reſidue of the Chapter caſts a full aſpect on ordering that which we call Wealth; forbidding 〈 in non-Latin alphabet 〉 , the heaping of it up: which ſome draw, a 〈 in non-Latin alphabet 〉 , 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 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 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.

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 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.

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 〈 in non-Latin alphabet 〉 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 his People, Zeph. 1.8; as ſome we read did imitate the Ammonites 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 ; which we render Ruſt and Moth: But the Ruſt doth diſcolour not corrupt; and 〈 in non-Latin alphabet 〉 is not Ruſt, Beza in loc. but any fretting or gnawing thing. And therefore ſome would have this to be infer'd but 〈 in non-Latin alphabet 〉 , by the figure 〈 in non-Latin alphabet 〉 , as in James 5.2.

2. And 〈 in non-Latin alphabet 〉 is a general word, comprehending beſides the Moth other things: for the LXX. do not only Tranſlate 〈 in non-Latin alphabet 〉 , Rem. Her. Al • hoſer. that which eats wool, by it; as in Iſay 51.8: But for 〈 in non-Latin alphabet 〉 , in Job 4.19. a corroding worm, they have 〈 in non-Latin alphabet 〉 ; Saidas. and indeed Suidas expounds 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , a Worm. But in Prov. 14.30. they have the word 〈 in non-Latin alphabet 〉 again, Ludov. de Dieu in loe. which is in the Hebrew 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , which we [word] to corrupt, has a greater vigour; for the LXX. Tranſlate 〈 in non-Latin alphabet 〉 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 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 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 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, 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) 〈 in non-Latin alphabet 〉 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 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 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, 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) 〈 in non-Latin alphabet 〉 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; 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 〈 in non-Latin alphabet 〉 , 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 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. 〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉 (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 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 〈 in non-Latin alphabet 〉 , 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?

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 〈 in non-Latin alphabet 〉 (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 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 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.

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 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. 〈 in non-Latin alphabet 〉 . 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 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 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 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. 〈 in non-Latin alphabet 〉 (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 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 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, 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 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, 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 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 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.

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 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 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.

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 〈1 page duplicate〉 〈1 page duplicate〉 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 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.