Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE SECOND BORDER: OR, THE RIGHTEOUS MAMMON.

The second border of gold, which the second Speaker offred to the Spouse, was wrought upon that text of Scripture, which we finde, 1 Tim. 6.17. Charge them that are rich in this world that they be not high-min∣ded, nor trust in uncertaine riches, but in the living God, who giveth us richly all things to enjoy.

Ver. 18. That they doe good, that they be rich in good workes, ready to distri∣bute,* 1.1 willing to communicate. And thus he put it on.

Right Honourable, Right Reverend, &c.

THose things which are most necessary in their use, are most dangerous in their miscarriage. And therefore nothing is more necessarie for a

Christian, than to be rectified in the managing of a prosperous estate, and to learne so to manage his happinesse here, that hee may be happier hereafter: which this text undertakes to teach, where Timothie is set as it were upon the Bench to give the charge: Charge. A charge, to whom? To the rich. Of what?

• 1 What they must avoyd:
  • 1 High-mindednesse; because their wealth is in this world.
  • 2 Trust in wealth; because their riches are uncertaine.
• 2 What they must endeavour and labour for:
  • 1 Confidence in God; because he is a living and liberall God.
  • 2 Beneficence to men; because by this they lay up to themselves a sure foundation.

Here, said the Preacher, is worke enough for my discourse and your pra∣ctice: I feare more than enough for my rehearsing. The God of heaven, who blessed it in his hands, blesse it now in mine, who have it but at the se∣cond hand.

Charge. Charge, Janus-like, hath a double aspect; the one that lookes up to Saint Paul, the other that lookes downe to Timothie, and from him to the rich. In the first there is Apostolicall superioritie, in the second Epi∣scopall power, and Evangelicall sufficiencie. For the first, charge thou, re∣ferres to, I charge thee, ver. 13. so Paul chargeth Timothie to charge the rich. The first foundation of the Church was layd in an inequalitie, and hath ever since so continued. There can be no harmonie where all the strings and voyces are of one tenour: hee that giveth the charge, if hee be not the chiefe of the Bench, yet hee is greater than the Jurie: the rich are commonly great: Nobility in the account of God is joyned with wealth. Curse not the King in thy thought, nor the rich in thy bed chamber, saith Solo∣mon. So Dives, at whose gates Lazarus lay, is by some (no meane ones) ghessed to be Herod, or some other King; and so are Jobs friends termed by the Seventie. Yea, the rich is not onely a little King among his neigh∣bours; but dives, quasi divus, as a pettie god to his underlings: yet Timothie hath authoritie to charge and command such rich. That foolish shaveling soared too high a pitch, when in his imperious Bull hee commanded the Angels: but wee may safely say all powers below the Angels are liable to our spirituall charge, and the power of the keyes which Christ hath gi∣ven us. But what now becommeth of them? that I may not say in some of our hands they are suffered to rust for want of use, in others, as the Pontifici∣ans, the wards are altered, so as they can neither open nor shut: Sure I am the power of them is lost in the hearts of many, they have secret picke∣lockes of their owne making, presumption and securitie; whereby they can open heaven gates, though double locked by our censures, and shut the gates of hell at pleasure, which their owne sinnes have opened wide to re∣ceive them. What use then is there of us but in our chaire? and there but

to be heard and seene? Even in this sense spectaculo facti sumus, we are to gaze on, and not to implie. Yet it was well noted by one, that the good father of the Prodigall, though he might himselfe have brought forth the prime robe, or have led his sonne into the wardrobe to take it, yet he com∣mands his servants to bring it forth, because hee would have his sonne to be beholden to his servants for his glorie. He that can save you without us, will not save you but by us.

Hitherto the power implyed in the charge: the sufficiencie followes. This E∣vangelicus must be Parangelicus: Like as the forerunner of Christ had a charge for all sorts, so hath Timothie in this epistle a charge for wives, for husbands, for Bishops, for Deacons, for Widowes, for Servants, and here for the rich. And I am perswaded that no Nation under heaven ever had more sufficient Timothies, to instruct all sorts of men in the wayes of salvation, than this our Land: so that what Jerome spake sometime of Britaine, is now most true, com∣paring it with Jerusalem as it had beene; De Hierosolymis & de Britannia e∣qualiter patet aula coelestis. For the Northren parts, since his sacred Majesty in his last journey (as if the Sun did out of compassion goe beyond his tropicke line to give heat to that climate) visited them, are better provided of Preachers, and maintenance for Preachers, and both Pastours and people professe them∣selves mutually blessed in each other, and blesse God and their King for their blessednesse. And as for the Southerne, when I behold them me thinkes I see the Firmament in a cleere night bespangled with goodly Starres of all magni∣tudes, that yeeld a pleasant diversity of light unto the earth; but above all, this Citie is rich in this spirituall provision. Other Cities may exceed you in the glory of outward structure, in the largenesse of extent, in the uniforme pro∣portion of streets, or ornaments of Temples: but your pulpits are past theirs; and if preaching can lift up Citizens to heaven, yee are not upon earth. Heare this, O yee Citizens, and bee not proud, but thankefull unto God.

I adde also to your Preachers, no vice more hatefull to God and man than ingratitude, no ingratitude more abominable than to parents, no pa∣rents ought to be dearer unto you than those who have begot you through the Gospell in Christ.

Charge them: But whom? The rich.

The rich. Who are rich? According to Moralitie and Christianity, they that have enough with content: so saith the Apostle, Godlinesse is great gaine, if a man be content with that which he hath. St. Jerome saith, vi∣ctus & vestitus divitiae Christianorum. According to the vulgar use of the word, they are rich who have more than is necessarie. Now there is a double necessitie, of nature, of estate: that is necessarie to nature, without which wee cannot live; that is necessarie to estate which is superfluous to nature, and that which were superfluous to nature, is not so much as necessary to estate: nature goes single, and beares little breadth; estate goes ever with a traine: the ne∣cessity of nature admits little difference, especially for quantity; the necessity of estate requires as many diversities, as there are several degrees of humane con∣ditions, and severall circumstances in those degrees. Thus understanding what is meant by the word, come we now to the matter. Man that came naked out of the womb of the earth, was even then so rich, that all things were his:

heaven was his roofe, or canopie, the earth his floore, the Sea his pond, the Sunne and Moone his torches, all creatures his vassals: and if he lost the ful∣nesse of this Lordship by being a slave to sinne, yet we have still dominium gratificum, as Gerson termeth it. In this sense every sonne of Abraham is heire of the world: but to make up the true reputation of wealth (for thus we may be, as having all things and possessing nothing) another right is required besides spirituall, which is a civill and humane right: wherein I doubt not but our learned Wickliffe, and Armacanus, and Gerson, have had much wrong, whilest they are accused to teach that men in these earthly things have no tenure but grace, no title but charitie; which questionlesse they intended in foro interiori, in the consistorie of God, not in the com∣mon pleas of men; in the court of conscience, not in the courts of Law. For it is certaine that besides this spirituall right there is a civill right in earth∣ly things: and the Scripture speaking secundum jus gentium, whereon the division of these earthly possessions is grounded, calleth some poore, some rich. The Apostle saith not, charge men that they be not rich, but, charge the rich that they be not high minded. The rich. In this one word, and as it were with one graspe, the Apostle crusheth the heads of two heresies, the ancient Apostolici, who denied the lawfulnesse of earthly proprieties; and our late Popish votaries, who place holinesse in want and povertie. Did these men never heare that the blessing of God maketh rich? that the wise mans wealth is his strong Citie? If Lazarus was poore, yet Abraham was rich: & pi∣um pauperem suscepit sinus divitis, in divitiis cupiditatem reprehendit, non facultatem, saith Austine. Bona est substantia si non sit peccatum in conscientia, substance doth well in the hand, if there be no evill in the heart. Let the rich take heed how he became so:* 1.2 that God which can allow you to be rich, will not allow you all wayes to your wealth: hee hath set up a gol∣den goale to which he allowes you all to runne, but you must keepe the beaten rode of honestie, justice, charitie and truth. If you will leave this path, and by crossing over a shorter cut through by-wayes of your owne, you may be rich with a vengeance. The heathen Poet Menander could observe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Solomon may seeme to translate, saying,* 1.3 Hee that makes haste to be rich shall not be innocent. It were envious and in∣finite to arraigne all sorts of fraud, usurie, and extortion, whereby many become oversoone rich: let me shut up all together in that fearefull sentence of Solomon, The gathering of treasures by a deceitfull tongue is a vanitie,* 1.4 tossed to and fro of them that seeke death; and the robberie of the wic∣ked shall destroy them. Search your chests, search your hearts, all yee that heare mee this day; and if any of you finde any of this adulterine gold among your heapes, away with it, as you love your selves away with it; else know that (as Chrysostome saith wittily) yee have locked up a theefe in your counting house, which will carry away all; and, if you looke not to it the sooner, your soule with it. Have a care of this yee that are rich

In the world. As Saint John distinguisheth betweene being in the Church, and of the Church, so St. Paul of rich in the world, and of the world. Those are the rich of the world which are worldlings in heart as well as in estate; those are rich in the world whose estate is below, though their hearts may be a∣bove: the rich of the world are in it, but the rich in the world are not necessarily

of it. If Timothie or St. Paul should have charged the rich of the world, he had charmed a deafe adder; yea perhaps, even with this charge, like a rusty or ill wrought piece, they had recoyled in his face with those Athenians, What will this babler say? To the other sort therefore, whose hearts are not in their bags, Timothies charge and my speech is directed. Let these heare, first, their condition; secondly, their duty: their condition, they are rich; but in this world. This clause serves,

1 For distinction. As St. Austine distinguisheth of pauper in animo, and pauper in sacculo, so may we of spirituall wealth, and secular, and worldly. This latter is valued by pieces of earth, and one mouthfull of earth maketh an end of all: that which the worldly man dotes and dreames of is but even Ne∣buchadnezzars Image, a composition of metall, and the foot of all is clay. Earthly men tread upon their felicitie, and yet have not the wit to contemne it, and to seeke a better, which is the spirituall wealth; the cabbinet whereof is the soule, and the treasure in it God himselfe. O happy resolution of that bles∣sed Father, Omnis mihi copia quae Deus meus non est, egestas est.

2 This serves for limitation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is absolutely taken, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth eternity, but restrained with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is scarce a time; yet this is the utmost extent of worldly wealth, the short space of humane life. All our crownes, and soveraines, and pieces, and halfe pieces, and duckats, and double duckats are currant but to the brimme of the grave, there they cease: and wee justly laugh at the folly of those easterne Pagans, who put coyne into a dead mans hand for his provision in another world. What should we doe therefore, if we will be provident Travellers, but make over our mo∣ney here, to receive it by exchange in the world to come? It is our Saviours counsell, Make you friends of unrighteous mammon, &c. And as an an∣cient Father saith sweetly, If you will be wise Merchants, thriftie and happie Usurers, part with that which you cannot keepe, that you may gaine that which you cannot lose. Which that you may doe, hearken to the duties which God layes upon you: the first whereof is the remover of evill;

That you be not high minded. It is strange to see how this earthly drosse, which is of it selfe heavie, and therefore naturally sinkes downeward, should raise up the heart of man; yet it commonly carries a man up even to a double pitch of pride, one above others, the other above himselfe: above others in contempt, above himselfe in over-weening. The man with a gold ring (in Saint James) looketh to sit highest. And not to cast backe your eyes, doe we not see it thus in our times? If a man bee but worth a foote∣cloth, how big he looketh on the inferiour passengers? and if hee hath pur∣chased a little more land and title, you shall see it in his garbe: whatso∣ver he doth he is not as he was, nor as the Pharisee sayes, like other men: hee lookes upon vulgar men as if they were made to serve him, and should thinke themselves happie to be commanded by him: and if hee be crossed a little he swels like the Sea in a storme. Neither doth this pride raise a man more above others than above himselfe; and what wonder if hee will not know his poore neighbours, who hath forgot himselfe? As Saul was changed into another man presently upon his annoynting; so is it with them upon their advancement, now it may not be taken as it hath beene. Other

carriage, other fashions are fitter for them, their attire, fare, retinue, houses, furniture displease them, new must be had, together with coaches and lackies, and all the equipage of greatnesse. These things I dislike not simply, they are fit for those that are fit for them: charity is not strait-la∣ced, but yeelds much latitude to the lawfull use of things indifferent: but it is the heart that makes all these things evill, when it is puffed up with these windie vanities, and hath learned to borrow that part of the Divels speech, All these things are mine: and can say with him that was turned into a beast, Is not this great Babel which I have built? If there be here any of these empty bladders that are puffed up with the wind of conceit, give me leave to pricke them a little. And

First, let me tell them that they may have much, and be never the better. The chimney overlookes all the rest of the house; is it not for all that the ve∣ry basest piece of the building? The heathen man could observe, that God gives many a man wealth for the greater mischiefe; as the Israelites were rich in Quailes, but their sauce was such, that famine had beene better. Ha∣man was proud that he alone was called to the honour of Queene Hesters feast, this advancement raised him fiftie cubits higher to a stately gibbet. If your wealth be to any of you an occasion of falling, if your gold be turned into fet∣ters, it had beene better for you to have lived beggars.

Secondly, let me tell them that they are proud of that which is none of theirs. For Philo's observation is most true, That God onely by a propriety is stiled the possessour of heaven and earth by Melchizedech in his speech to Abraham: we are onely tenants, and that at the will of the Lord. Wee have but jus ad rem, not dominion in rem; a right onely of favour from the proprietarie and Lord in heaven, and that liable to account. Doe we not laugh at the Groome that is proud of his masters horse? Or some vaine Whifler that is proud of a borrowed chaine? So ridiculous are we to be puffed up with that whereof we must needs say with the poore man of the hatchet, Alas ma∣ster it is but borrowed. Therefore if God have laden any of you with these earthly riches, be you like unto the full eare of corne, hang downe your heads in true humilitie towards the earth, from which we came.

Hitherto of the high-mindednesse that followes wealth: now where our pride is, there will be our confidence; which is forbidden in the next place.

And trust not in uncertain riches. To trust in riches is to set our heart on them, to place our joy and contentment in them; in a word, to make them our best friend, our patron, our idoll, our God. This the true and jealous God will not abide, and yet nothing is more ordinarie. The rich mans wealth is his strong Citie, saith Solomon: and where should a man thinke himselfe safe but in his fort? Silver answereth to all, saith Solomon; that we grant, al∣though we would be loath it should answer to truth, to justice, to judgement: but yet mammon vants to conquer all, according to the old Greeke verse, fight with silverlances, and you cannot faile of victorie: to pacifie all,* 1.5 (for a gift in the bosome appeases wrath) to procure all secular offices, titles and dignities, I would I might not say claves altaria Christum. And let me tell you indeed what mammon can doe; He can unbarre the gates of hell to the un∣conscionable soule, and helpe his followers to damnation: this he can doe: but for other things, howsoever with us men the foolish silver-smithes may shout

out, Great is mammon of the worldlings; yet if wee weigh his power a∣right, we shall conclude of mammon as Paracelsus doth of the Divell, that he is a base and beggarly Spirit. For what I beseech you can he doe? Can he make a man honest, or wise, or healthy? Can he give a man to live more mer∣rily, feed more heartily, sleepe more quietly? Can he buy off the gout, cares, death, much lesse the paines of another world?a 1.6 Riches availe not in the day of wrath: if we leane upon this reed it shall breake, and runne into our hands. He that trusteth in riches shall fall, Prov. 11.28. Take heed therefore, as you love your soules, how you bestow your trust upon riches: you may use them, and serve your selves of them: yea, yee may enjoy them in a Christian moderation; God will allow it. That praise which the Jesuits Colledge in Gra∣nado gives of their Sanchez, that though he lived where they had a very sweet garden, yet he was never seene to touch a flower; and that he would rather die than eat salt, or pepper, or ought that might give rellish to his meat; like to that of some other Monkes, that they would not see the Sunne, nor shift their clothes, nor cleanse their teeth; carries in it more superstition and slaverie than wit or grace. Wherefore hath God made these creatures but for use? This niggardlinesse is injurious to the bounty of their Maker. We may use them, we may not trust in them: we may serve our selves of them, we may not serve them: we may enjoy them, we may not over joy in them. We must be so affected to our goods as Theodorick the good King of Aquitaine was with his play, in bonis jactibus tacet, in malis ridet, in neutris irascitur, in utrisque philosophatur. But if we will be making our wealth a rivall unto God, the jealousie of God shall burne like fire against us. Now as the disdainefull ri∣vall will be sure to cast reproaches upon his base competitor, so doth God upon riches, hee calleth them uncertaine, yea uncertaintie it selfe. Trust not in

Uncertaine riches. Were our wealth tied to our life it were uncertaine e∣nough: for what is that but a flower, a vapour, a tale, a shadow, a dreame of a shadow, a thought, a nothing? Yet our riches are more uncertaine than life it selfe: our life flies hastily away, but many times our riches have longer wings, and out flie it. It was a wittie observation of Basil, in Psal. 61. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that wealth rowles along by a man like as a headie streame glides by the bankes: time will molder away the very banke it washeth, but the current stayes not for that, but speeds from one elbow of earth to another: so doth wealth, even whilest we stay it is gone. Our life is as the tree, our wealth is as the leaves or fruit; the tree stands still when the leaves are fallen. Yea, ma∣ny one is like the Pine tree, which, they say, if his barke be pulled off lasteth long, else it rots. If therefore life and wealth strive together whether is more uncertaine, wealth will sure carry it away. Job was yesterday the richest man in the East, to day he is so needy, that he is gone into a Proverbe, As poore as Job. Belisarius the great and famous Commander, to whom Rome owed her life twice at least, came to date obolum Belisario, give one halfe penny to Beli∣sarius. O miserable uncertainty of this earthly pelfe, that stands upon so ma∣ny hazzards, yea, that falls under them! who would trust it? who can dote upon it? what madnesse is it in those men which (as Menot sayes) like unto hunters, that kill an horse of price in the pursuit of an hare worth nothing, en∣danger, yea cast away their soules upon this worthlesse and fickle trash. Glasses

are pleasing vessels, yet because of their brittlenesse who esteemes them preci∣ous? nor flowers, though beautifull, because they are fading? No wise man bestowes much cost in painting mud walls: what meane we (my beloved) to spend our lives and hearts upon these perishing treasures? It was a wise me∣ditation of Nazianzen to his Asterius, that good is to no purpose, if it con∣tinue not: yea, there is no pleasant thing in the world, saith he, that hath so much joy in the welcome, as it hath sorrow in the farewell. Looke therefore upon these heapes, O yee wise hearted Citizens, with carelesse eyes, as those things whose parting is certaine, whose stay is uncertaine; and say with the worthie Father, By all my wealth, and glory, and greatnesse, this alone have I gained, that I had something to which I might preferre my Saviour; with whose words I conclude this point. Lay not up for your selves treasures on earth, where moth and rust doe corrupt, and theeves breake thorow and steale; but lay up for your selves treasure in heaven.

But trust in God. Man cannot be without a stay, and therefore the same breath that withdrawes one refuge from us, substitutes a better: even as a good Carpenter in stead of a rotten groundsill layes a sound. The same trust then must we give to God, which we must not give to riches him must we esteeme a∣bove all things, looke up to him in all things, depend upon him for all things. This is to trust in God, which the Psalmist in his sweet dittie saith is a good thing: good in respect of God; for our trust in him is one of the best pieces of his glorie: (Joseph holds Potiphars trust a great honour.) 2. For us; for what safety, what unspeakable comfort is therein trusting to God? Our Saviour in his farewell Sermon, John 16. perswading to confidence, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word signifying boldnesse: and what is there in all the world that can worke the heart to so comfortable and unconquerable resolution, as our reposall upon God? The Lord is my trust, whom then can I feare? They that put their trust in the Lord, are as mount Sion that cannot be moved. Oh cast your selves there∣fore into those almighty hands, seeke him in whom you shall finde true rest and happinesse, honour him with your substance that hath honoured you with it: trust not in riches, but trust in God. Riches are but for this world, the true God is Lord of the other; therefore trust in him: riches are uncertaine, the true God is Amen, ever like himselfe; ergo trust in him: riches are meere passive, they cannot bestow so much as themselves, much lesse ought besides themselves; the true God gives you all things to enjoy: riches are but a livelesse and senselesse metall, God is

The living God. Life is an ancient and usuall title of God; he for the most part sweares by it. When Moses asked his name, he described himselfe by I am: He is, he liveth; and nothing is, and nothing lives absolutely but he: all other things by participation from him. In all other things their life and they are two, but God is his owne life: and therefore (as Aquinas acutely disputeth against the Gentiles) must needs be eternall, because beeing cannot be severed from it self. Howbeit, not only the life he hath in himselfe, but the life which he giveth to his creatures, challengeth a part in this title. A glympse whereof the heathen had when they called Jupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those creatures which have life we esteem beyond those that have it not, how noble soever other waies those things be. Ther∣fore he that hath the perfectest life must needs be the best. God therefore who is life it self, & fountain of all that life which is in the world, is most worthy of all: the

adoration, joy, love and confidence of our hearts, and the best improvement of that life which he hath given us. Trust therefore in the living God, not in riches; that is idolatrie, yea madnesse. What greater madnesse can there be than to bestow that life which we have from God, upon a creature that hath no life in it selfe, nor price but from men? Let me then perswade every soule that heares me this day as Jacob did his houshold; Put away the strange gods that are among you: or as St. Paul did his Lystrians; O turne away from these vanities to the living God, who gives us richly

All things to enjoy. Every word would require, not a severall houre, but a life to meditate upon; and the tongues, not of men, but of Angels to expresse it. God not onely hath all in himselfe, but he gives to us; and gives us not somewhat, but all things; and not a little of all, but richly: and all this not to looke on, but to enjoy. (Here the Preacher said it should content him to top the sheaves onely, because he could not stand to thresh them out: it shall content me with the Apostles to rub some few eares, because I cannot stand to top the sheaves) Whither can you turne your eyes to looke besides the bounty of God? If you looke upwards, his mercie reacheth to the heavens; if downewards, the earth is full of his goodnesse; and so is the broad sea: if you looke about you, what is it that he hath not given us? aire to breathe in, fire to warme us, water to coole us, cloathes to cover us, food to nourish us, fruits to refresh us, yea, delicates to please us, beasts to serve us, Angels to attend us, heaven to receive us, and (which is above all) his sonne to redeeme us. Lastly, if we looke into our selves, hath he not given us a soule rarely fur∣nished with the faculties of understanding, will, memorie and judgement? a body wonderfully accommodated to execute the charge of the soule? and an estate that yeelds due conveniencies for both? moreover, seasonable times, peace, competencie, if not plentie of all commodities, good lawes, religious, wise, just Governours, happie and flourishing dayes, and above all the liberty of the Gospell? More particularly, cast up your Bookes, O yee Citizens, and summe up your receits; I am deceived if he that hath least shall not confesse his obligation to be infinite. There are three things especially wherein yee are beyond others, and must acknowledge your selves deeper in the bookes of God than the rest of the world.

First, for your deliverance from that wofull judgement ef the Pestilence. O remember those sorrowfull times, when every moneth swept away thousands from among you, when a man could not set forth his foot but into the jawes of death, when piles of carcasses were carried to their pits, as dung to the fields, when it was crueltie in the sicke to admit visitation, and love was little better than murderous.

Secondly, for your wonderfull plentie of all provisions spirituall and bodi∣ly. Yee are like the Sea, all the Rivers of the land runne into you; nay, sea and land conspire to enrich you.

Thirdly, for the priviledge of your governement: your charters, as they are large and strong, so your forme of administration is excellent, and the ex∣ecution of justice exemplarie. For all these you have reason to aske with Da∣vid, Quid retribuam? and to trust in God who hath beene so gracious unto you. And thus from the duty we owe to God in our confidence, and his benefi∣cence to us, we descend to the beneficence which we owe to men, expressed in the

varietie of foure epithetes to one sense.

To doe good, to be rich in good workes, ready to distribute, willing to communicate: all is but beneficence. This heape of words shewes the ve∣hement intention of his desire of good workes, and the important necessitie of the performance; and the manner of this expression enforceth no lesse: Charge the rich, &c. Hearken then, yee rich men of the world, it is not left arbitrarie to you, that you may doe good if you will; but it is layd upon you as your charge and dutie: the same necessity there is of trusting in God, is of doing good to men.

Let me fling this stone at the brasen forehead of our Romish Adversaries, whom their shamelesse challenges of our religion, dare tell the world, that wee are all for faith, and that wee hold workes to salvation as a parenthesis to a sentence. Heaven and earth shall witnesse the injustice of this calumnia∣tion, and your consciences shall be our compurgatours this day, which shall te∣stifie to you, both now and on your death-bed, that wee have taught you there is no lesse necessitie of good workes, than if you should bee saved by them: and that though you cannot be saved by them, as the meritorious causes of your glory, yet that you cannot be saved without them, as the ne∣cessary effects of that grace which brings glory. Indeed we doe not hover o∣ver your expiring soules at your death beds, as Ravens over a carkasse; we doe not beg for a covent, nor fright you with Purgatorie, nor chaffer with you for that invisible treasure of the Church, whereof there is but one key keeper at Rome: but we tell you, that the making of friends with this Mammon of unrighteousnesse is the way to eternall habitations. They say of Cyrus, that he was wont to say, He layd up treasure for himselfe when hee made his friends rich: but we say to you, that you lay up treasures for your selves in heaven, whilest you make the poore your friends on earth. Hee shall never be Gods heire in heaven, who lendeth him nothing on earth. As the wittie Poet sayd of extreme tall men, that they were like Cypresse trees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so may I say of a straithanded rich man: and these Cypresses are not for the Garden of Paradise. None shall be ever planted there but the fruitfull: and if the first Paradise had any trees in it onely for pleasure, I am sure the second, which is in the midst of the new Jerusa∣lem, shall have no tree that beares not twelve fruits; yea, whose very leaves are not beneficiall. Doe good therefore, O yee rich, and shew your wealth to be (not in having, but) in doing good: and so doe it, that wee may thanke you (not your death-bed) for it. Late beneficence is better than none, but so much as early beneficence is better than late. He that gives not till he dies, shewes that he would not give if he could keepe it. That which you give thus, you give it by your testament, I can scarce say you give it by your will. The good mans praise is dispersit, dedit, he disperses his goods, not he left them behinde him: and his distribution is seconded with the retribution of God, His righteousnesse endureth for ever, Psal. 112.9. Our Saviour tells us, that our good workes are our light: Let your light so shine, that men may see your good workes. Which of you lets his light goe behind him, and hath it not rather carried before him, that he may see which way it goes, and which way himselfe goes by it? Doe good therefore in your life, that you may have comfort in your death, and a crowne of life after death.

Here the Preacher filled up his border with the gifts of this Citie, as it were so many precious stones: in stead whereof, because I am not ap∣pointed to rehearse your deeds, but the Preachers Sermon, I will fill it up with the praises of the Speaker. His sentences were verè lineae aureae, (according to Junius his translation of my text) cum punctis argenteis; the latter whereof interlaced his whole discourse. It remaineth that as I have done in the former, so I worke the embleme of the giver in his gift. The Image shall be Marcus Callidius, the Motto or words the words of Tul∣lie, De claris Oratoribus. Orator non unus è multis, sed inter multos sin∣gularis; reconditas exquisitasque sententias mollis & perlucens vestiebat oratio. Nihil tam tenerum quam illius comprehensio verborum, quae ita pura erat, ut nihil liquidius; ita liberè fluebat, ut nusquam adhaeresceret; nullum nisi in loco positum, & tanquam emblemate vermiculato verbum structum videres: accedebat ordo rerum plenus artis, actio liberalis, totum{que} dicendi genus placidum & sanum.

Notes

• * 1.1

  The second Sermon, prea∣ched by Doctor Hall, now Lord Bishop of Ex∣on, abridged.
• * 1.2

  Ecclus. 13.25.
• * 1.3

  Pro. 28.22.
• * 1.4

  Pro. 21.6.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.6

  Pro. 11.4.