Foure sermons vpon seuerall partes of scripture, preached by George Gyffard, preacher of the worde, at Maudlin in Essex

1. Timoth. 6. Chapt.

17 Ch••rge them that are rich in this world that they be not high minded, and that they trust not 〈◊〉〈◊〉 vncertaine riches, but in the liuing God (which giueth vs abundantlie all things to inioy)

18 That they do good, and be rich in good workes, and readie to distribute, and communicate

19 Laying vp in store for themselues a good founda∣tion against the time to come, that they may at∣••••••ne eternall life.

OVR Lord Iesus Christ told his Apostles that it is easier for a Camel to goe through the eye of a needle, then for a rich man to enter into the kingdome of God, Math. 19. ver. 24. The Disciples when they heard this were exceedingly amazed, and 〈◊〉〈◊〉 Who then can be saued? For in deede they ••••ue more credit to this speech of Christ then the 〈◊〉〈◊〉 men commonly do, who are little amazed 〈◊〉〈◊〉 at when they do heare it though it might ••••ch them neerer then the Apostles who were

poore. But he beheld them, and said vnto them with men this is vnpossible, but with God 〈◊〉〈◊〉 things are possible. Whereby it is euident, th•••• although riches do make it hard to be saued, yea vnpossible with men, not that the blame is to be imputed to the riches, but to mans corrupt na∣ture, for S. Marke reporteth that Christ said, how hard is it for them that trust in riches to enter into the kingdome of God? yet there is a passage and a way opened to heauen for the rich by the migh∣tie power of God, with whome all things are pos∣sible. From hence it is, that the blessed Apostle Paule doth instruct and warne Timothie, and in him all the Ministers of the Gospell, how they must deale with the rich men of this world. For if there were no possibilitie for them or any of them to be saued, it had bene vtterly in vaine to speake of them as he doth: and if the passage to life were easie for them, what should there neede a seuerall precept about them, and so vehement a charge to be giuen? Let rich men giue heed to this precept, if they tender their owne saluation, for heere is shewed a great wonder, namely, how the Camel shall get through the eye of a needle, that is, how they which abound in riches shall get to heauen, a matter of greater weight then all their possessions heere in the world.

This text of scripture that we may come to handle it, is to be deuided into two parts, the former of them is in two verses, containing the

charge that must be giuen to rich men, namely, that they be not high minded, nor trust in vncer∣taine riches, but in the liuing God, and doe good to others, that they may be rich in good workes, &c. The latter part is in one verse, shewing the great fruite and commoditie which they shall reape if they obey the charge that is giuen vnto them: for as he saith, they shall lay vp in store for themselues a good foundation against the time to come, and attaine eternall life. To come then a little neerer to the opening of the matter, the former part, which is the precept or charge doth deuide it selfe into two members, the one setting foorth what they must take heed of to eschew, euen two most pestiferous vices, loftines of mind, and vaine trust in riches: the other opposing to those two vices three excellent vertues which they must practise, that is, trust in the liuing God, liberalitie or bountifulnes in distributing to those which be in neede, and facilitie of maners. Thus may we looke vpon the summe of the whole matter, and now let vs proceede more particu∣larlie.

Charge them (saith he) that are rich in this world, &c. The parties to whome this charge is to be giuen are named the rich in this world, where S. Paule euen of purpose doth vse this speech in this world to pull them downe a little euen in the very entrance, and to abate their lof∣tinesse. For there be two sorts of rich men, the

one sort are rich in this world, the other are rich (as Christ saith, Luke 12. ver. 21.) to God. Now if we could see how farre they that be rich vnto God doe excell them that are but rich in this world, it would take them downe a little, and it would correct that peruerse respecting of per∣sons, and blinde iudgement which is in vs. For when he saith, in this world, opposing it to the world to come, he noteth the vanitie and the basenes of earthlie riches, that there is no cause why any should be puffed vp by them, if they were not more then blinded: and as S. Iames fin∣deth fault, Chapt. 2. men should not haue their eyes so dazeled to esteeme highlie of rich men, although they be vngodly, euen for the very ex∣ternall pomp and glorie of their riches, and to despise the poore, although they be neuer so rich in faith, and in the precious gifts and graces of the heauēlie spirit. This for the persons to whom the precept is directed. Now for the manner. Hee willeth (as ye see) Timothie to charge or to com∣maund thē. Is this cōuenient, Poore men in deede may be commaunded, but who shal commaund the rich, especially the great Lords and Ladies? Shall the ministers of the Gospell take such au∣thoritie vpon them as to commaund such? Yea verely. For albeit they be much inferior to them in the world, yet he that hath sent them, whose Ambassadors they are, is most high aboue all, and in his name and authoritie they are to com∣maund

them: and the greatest that shall despise and disobey the charge, shall smart for it, seeing they despise not man, but God from whome it commeth. Zedekiah the king of Iuda (saith the holie Ghost) humbled not himselfe before Iere∣miah the Prophet, at the commandement of the Lord, 2. Chron. 36.12. therefore he was taken by the Chaldeans, his sonnes were slaine before his face, his eyes then put out, and he caried in chaines to Babel, 2. King. 25.7. Furthermore, when S. Paule willeth the ministers to lay this charge vpon the rich men, it argueth two things, euen the waightines of the matter, and the great difficultie to be performed, for were it not euen vpon the waight of their eternall saluation, so that in deede rich men can not be saued vnlesse they obay this precept, S. Paule would not be so vrgent. And were it not that rich men are slow and wonderfull hard to be brought to this thing, yea euen as the Camell to be drawen through the eye of a needle, why should the holie Apostle will vs to charge, to commaund, or to denounce vnto them that they do thus and thus? Why did he not say, moue them, put them in minde, ex∣hort or intreate them, (all which are to be done in deede) but he saith, commaund them. Heere we may see that the Preachers of the Gospell ought to be farre from flattering the rich and great men of the world. They must charge and commaund them in the name of the Lord that

they be not high minded, nor trust in vncertaine riches, &c. Noblemen haue their Chaplaines which attend vpon them in their houses, shall they commaund their Lords the things which S. Paule heere willeth? Surely if they be faith∣full to Christ, if they haue a syncere care to ad∣uance his glorie, they must needes do it, for their Lords haue neede to be charged in the name of the most high God; but if they seeke themselues, and their worldly preferment, then will they flatter and be afraide for to displease, not caring much whether their Lords go to heauen or to hell, so they may serue their owne turne, and get liuings and dignities.

And now come to the two vices which they must be charged to eschew that haue the goods of this present world, namely loftines of minde, and trust in riches, what shall we say of these, are they so heinous? Surely they be two vices so hor∣rible, so pestilent, and so detestable in the sight of Almightie God, as none almost can be more. They be vices which are most iniurious not only to men, but also to the high maiestie of God, and which he doth in deede highly accurse and con∣demne. How then is it possible that they should be saued, in whome these vices do raigne? It may be said, are not men of poore or meane estate subiect to these vices? Yes verely, but the rich are more subiect, they be in greater danger, and more hardlie drawen from them. True it is that

pride, ambition, vaine-glorie, and loftines of minde, was that which the Serpent did ouer∣come Eue withall, bearing her in hand, that ea∣ting of the forbidden fruite Adam and she should be like God, Genes. 3. We all euen by inheritance haue receiued the poison thereof conueied vnto vs, it sticketh most deepely in our nature, and is euen with the last sinnes which are cast out. Which may appeare by that which S. Paule wri∣teth of himselfe, who being taken vp into the third heauen, euen as he saith, into Paradise, yet least he should be lifted vp or swell through the abundance of reuelations, there was giuen vnto him the prick in the flesh, the angell of Satan to buffet him, 2. Cor. 12. All then are by nature high∣minded, but the rich men are more subiect vnto it, and more hardlie brought from it, because the corrupt nature of man taketh occasion by riches to be lifted vp further in pride, and to swell with loftines of minde. Riches and worldlie dignities are not of the essence of man, they be but ad∣iuncts or things accidentarie, and yet they that possesse them are so lifted vp in their minde (vn∣till they be renued by grace) that they do euen as if they were of another blood, contemne and despise others that haue them not. The words of men do manifestlie bewray this their pride and contempt: for if men be poore and in meane e∣state, though rich in faith, and the image of God shining in them, they terme them the base rascall

sort. But what do I mention the iniurie which the loftie minde doth offer vnto men, seeing it is lifted vp farre higher euen against God himselfe? For marke what the Prophet saith, Psal. 73. when he hath noted the prosperitie of wicked men, he addeth that pride is euen as a chaine vnto them: and they set their mouth against heauen, they stick not to blaspheme God, and their tongue walketh through the earth. The loftie minde al∣so arrogateth to it selfe that which is due to God alone, for it doth not render glorie to him, but glorieth in it selfe. Wherefore it is no meruaile that the scripture speaketh of pride and loftines of minde as of a thing most detestable in Gods sight. Euery one that is of a loftie minde (saith Salo∣mon) is an abomination to the Lord, Prouerb. 16. ver. 5. God resisteth the proude (saith the holie A∣postle) and giueth grace to the lowlie, 1. Pet. 5. ver. 5. Then let those which are rich in this world (if they haue any care at all in them to be saued) re∣ceiue this charge heere giuen by S. Paul, that they be not high minded. Let them imitate holie king Dauid, who saith of himselfe, Lord I am not high minded, I haue no prowde looke, &c. I am as a wained childe, Psal. 131. And let them also re∣member what our Sauiour saith in the Gospell, Except ye conuert and become as children, ye shall not enter into the kingdome of God.

And now to the other vice, that they trust not in vncertaine riches. A vice most foule and ab∣hominable,

which all men are prone vnto like∣wise, but the rich men most in danger, and not so easily drawne from it as poore men may. This vice is somewhat more close then loftines of minde, I meane the vglines of it is not so appa∣rant vnto men: yet it is not inferior thereunto, yea, it is euen the roote from whence that other doth spring and grow vp. For what lifteth vp the minde of the rich, but this, that they haue such wings to mount vp aloft withall aboue others, such feathers to trust vnto? Their riches are their strong hold of defence, by which they imagine themselues happie and in safetie. But how foolish they are, and how vaine this their confidence is, the holie Apostle noteth by calling them vncer∣taine riches. They forsake that which is certaine and infallible, euen the liuing God, in whome, whosoeuer trusteth shall neuer be confounded, and trust in that which is vncertaine and deceit∣full. That they which trust in riches forsake the liuing God, it is euident: for Christ saith, No man can serue two maisters, but he must cleaue to the one and forsake the other, or &c. you can not serue God and riches, Math. 6. And touching the vncertain∣tie of riches (for that is the Apostles phrase) it doth arise partlie from the nature of the riches themselues, and partly from the state and condi∣tion of those that do possesse them. The vncer∣taintie that ariseth from the riches themselues is noted by Christ Math. 6. ver. 19. where he vseth

it as a reason to disswade men from the inordi∣nate loue of riches, saying, lay not vp for your selues, treasures in earth, where moth and rust do corrupt, and where theeues breake through and steale. And Salomon doth as it were compare riches to a bird, that getteth out of the cage and flieth vp past mens reach, saying, trauaile not too much to be rich, but cease from thy wisedome. Wilt thou cast thine eyes vpon it which is nothing? for riches taketh her to her wings as an Eagle, and flieth vp into the heauen, Prouerb. 23. ver. 4.5. Riches are subiect vnto many casualties: who can assure himselfe that he shall hold that the next yeare which he doth this, though he liue? How vaine then is that trust which men do re∣pose in so vncertaine things? but yet there is a greater vncertaintie which ariseth from the men that possesse them: for when one is so rich that there is no likelihoode that he may be suddainlie stript of that he hath, but if the theeues do breake through and steale plentie, and much doth cor∣rupt and come to naught of it selfe, yet it is not felt, but he can still say, soule, thou hast much goods laid vp for many yeares, eate, drinke, and take thy pastime, Luke 12. ver. 19. yet he is not certaine: for looke what followeth there in Saint Luke, but God saide vnto him, O foole, this night will they fetch away thy soule from thee, then whose shall those things be which thou hast prouided? The rich men that are high minded, and glorie in their riches do take themselues to be the only wise

men vnder heauen, but God saith to euery one of them, Thou foole. And verely their follie is ex∣ceeding great in forsaking the Lord God, who is almightie and liueth for euer, and trusting to corruptible things, which are altogether deceipt∣full. Well it may be many rich men will little be moued with this reason of the vncertaintie of riches, for they will make them as certaine as they can to their posteritie, and hope to inioy them long. They may be deceiued in both, but let it be they liue long, and their posteritie after them, yet let them consider how horrible a thing it is to giue that to riches, which they should giue only to the liuing God. For ought not all men to trust in God and in none other? Then when they put their trust in riches, and make them euen as the stay of their life, and as the onely staffe which they haue to leane vpon, they do in deede make riches their god. This may seeme an hard speech, but I do not speake it of mine owne head: for what saith the holie scripture, let men consider well, doth it not call couetousnes idolatrie? Co∣loss. 3. ver. 5. And why is it idolatrie, but that the couetous man setteth his heart vpon his riches, trusteth in them, stayeth vpon them, and so ma∣keth an idol of them which he so worshippeth in stead of God? What a thunderbolt is this, that the couetous worldly men do quite forsake the true God, and in his stead do worship an idol? If mens harts were not harder then flint, or then

the Adamant, it would make them tremble and quake. But men cannot be perswaded, that they do put their trust in riches: they know right well (they say) that they be vncertaine, they know that they themselues must dye: yea, they can go further and in some sort acknowledge with the holie Prophet, that man walketh in a vaine sha∣dow, that he disquieteth himselfe in vaine, and that he heapeth vp riches and can not tell who shall gather them. Well notwithstanding all this let it come to the iust triall. Do not they trust in riches whose heart is more bent to seeke after them, then it is to seeke after God, or after hea∣uenlie things? Doth not a man make that his god which he loueth best, or in which he doth most delight? Or which is a mans chiefe god, is not that which he doth trust most vnto, and which he most cleaueth vnto? Then consider this, if a worldlie man hold riches; he is safe, he is merie and glad in his heart, he hath to stay vpon, though his conscience do tell him that God is displeased with him, yea the sinnes which he committeth, so he may come by riches, as often as he thinketh of death, and of iudgement, do make that God is euen a terror vnto him, so farre off he is from delighting in God. Yet neuerthe∣lesse, rather then he will faile of riches, he doth proceede to lay hold of them by what way so e∣uer, and so maketh the Lord God his vtter ene∣mie, euen for his oppression, for his extortion, for

his briberie, for his vsurie, for his falsehood, and for his vnmercifull dealing toward the father∣lesse. Tell him of this, doth it any thing at all stop his course? Iudge then indifferentlie, when a man doth forsake one to obtaine an other, doth he not meane to forsake the lesser to choose the greater? Then when men do by all those vices forsake God to lay hold of riches, do they not manifestlie declare that they esteeme the more present diuinitie to be in riches? Is not there the God in deede which they can trust vnto, and safely (as they thinke) rest in, if they may lay hold on him? If they may retaine worldlie wealth, nothing can make them quaile, but they seeme to themselues right happie, howsoeuer the mat∣ter stand betweene God and their conscience: but if they feare the losse of all or of the greatest part of earthlie goods, they be straightway in ex∣ceeding sorrow and cry out that they be vtterlie vndone. O how can men be saued while they stand in this estate, being either high minded, or trusting in vncertaine riches! Is not the way to heauen vnto them as the eye of a small needle is vnto an huge Camell? This is the very high way to hell, euen the broad way in which they walke: let them therefore harken what vertues the holie Apostle calleth them vnto, when they haue re∣nounced and forsaken those two most pestife∣rous vices, which make the way to heauen vn∣passable to them: the first is, that they trust in the

liuing God. S. Paule doth then call them away from a dead idol vnto a liuing God. For what are riches when men repose their trust and confi∣dence in them, but a dead idol? The Lord God of heauen, he is the true and liuing God, it is he that giueth vs all things abundantly to inioy, and he that will haue life, or the stay of his life, must rest only vpon him. The liuing God is the foun∣taine of life, he hath giuen vnto vs our life, which as Christ saith is more worth then meat, Math. 6. ver. 25. and if he hath giuen vnto vs the greater, will he denie vnto vs the lesser, if we trust in him? Now as he is the fountaine and author of life, and giueth all things that belong thereunto, so if men could stedfastly trust in him, they should not be destitute; for he is able, seeing (as it is written Psal. 24.) The earth is the Lords & all that is there∣in. And he hath tyed himselfe by promise vnto all that do put their trust in him. Let your conuersation (saith the holy Ghost) be without couetousnes, be∣ing content with such things as ye haue: for he hath said, I will not leaue thee, nor forsake thee. So that we may boldly say, the Lord is my helper, I will not feare what man may do vnto me. Hebr. 13.5.6. He doth feede the fowles of the ayre, and cloath the grasse of the field, then how much more will he feede and cloath men which trust in him, being created after his owne image, and for whose vse also he made the world? But how farre off are men from hauing this sure trust in

the liuing God? alas it is lamentable to speake. They can see and they can feele riches, but he is inuisible, they can not see him: yea, but he hath giuen his word and his promise which is infal∣lible. It is vnpossible that God should lye or de∣ceiue, if they had the eyes of their minde but halfe as cleere as they haue their carnall eyes they might see this. Some man will obiect, that sundrie which haue trusted in the Lord haue bin very poore. That is true, the holie Scripture doth afford sundrie examples, the Lord seeth it is best for them, and men ought to rest in his will, seeing he maketh pouertie a meane to bring them to glorie. It will be said further, such a trust in God, or the pretense of such a trust may make men negligent and idle. That is not so, for true faith in God doth bring forth true obedience to his com∣mandements: and God doth forbid idlenes and negligence, commanding men to vse all mode∣rate care and diligence in their callings, but that trusting in the liuing God, draweth these vertues which follow in the text with it, euen liberalitie and bountifulnes to the poore, with facilitie of maners, for that which is translated to commu∣nicate, may be expounded of facilitie of maners: for when men are puffed vp, and be high min∣ded, because of the abundance of their riches in which they repose a vaine confidence, their ma∣ners are rough and sterne, they cannot liue in common societie, they cannot (as S. Paule in a∣nother

place willeth) make themselues equall to them of the lower sort, but touching this vertue I meane to speake no more. And while men trust in, their riches, making them the staffe and stay of their life, and of their posteritie, how is it possible that they should be liberall, and rich in good works, and readie to distribute? will a man willinglie part with that which he doth repose his trust in and maketh it his god? no, pluck riches from a worldlie minded man, and it is vnto him euen as if you should teare out his bowels: for if he haue neuer so much, yet he feareth he shall not haue inough to hold out. If he distribute any thing to the poore, it is by compulsion of the lawes; or else that he is loath to be deemed too too miserable. Doth not reason teach, that the more is taken from the heape, the lesse remai∣neth? A great vessell with often drawing, is emp∣tied and made dry. These be the thoughts of worldlie minded men which trust in riches: but if they once forsake that their vaine confidence, and fixe their hope in the liuing God, hauing their eyes opened to behold how it is he that gi∣ueth all things abundantly to inioy, then will they beleeue his word and promise, that plenteous li∣beralitie ordered with godlie discretion shall not deminish but increase their very worldly sub∣stance. What, shall plentifull giuing increase riches to the giuer? This may seeme a Paradox. For what reason is it that dispersing and scatring

abroad should increase a mans wealth? He that doth shew mercie to the poore may (as Saint Paule heere teacheth) be rich in good workes: but can he be the richer also in the world? Can a man both keepe his goods, and giue them a∣way? Yea that he may. For do you not see how the husbandman doth in seede time disperse and scatter his seed, yea, euen burie it in the ground, so that to mans reason (but that we see it com∣meth otherwise to passe) it would seeme to be cast away and vtterly lost: and by the blessing of God he receiueth it againe ten fold, yea often times a great deale more. Yea but is the liberall distributing to the poore, like the sowing of wheate or barley, shall it also yeeld an increase? if rich men were so perswaded, they would fall to sowing apace. Surely they might be so per∣swaded, for the word of truth that can not lye doth tell them so. Salomon in Ecclesiast. chap. 11. saith thus, Cast thy bread vpon the waters and af∣ter many dayes thou shalt finde it. Giue a portion to seuen, and also to eight, seeing thou knowest not what euil shall come vpon the earth. The scripture some∣times doth call seede bread, because bread is made of it. And Salomon willeth to cast this seed vpon the waters, that is, vpon groundes which are well watred and fertile. Admonishing ther∣by all rich men to be wise in imitating the hus∣bandmen: for as they make choise of good grounds to sow their corne, to the end that in

time they may receiue the greater increase, so would he haue these to sow to disperse and s••••∣ter their riches by almes deeds vpon the po••re, the widow, and the fatherlesse, especiallie th•• godlie poore, that be (as S. Paule saith) of the houshold of faith, for these be the well wa••ed and fruiteful ground, and after many dayes they shall finde it. Such as do sow vpon this ground, do sow vnto the Lord: and by his singular bles∣sing they shall receiue great increase. The Pro∣phet in Psal. 112. setting forth the blessednes of the godlie man, saith thus, He hath dispersed a∣broad and giuen to the poore, and his righteousnes remaineth for euer. Now marke how S. Paule doth applie this saying of the Prophet, 2. Cor. 5. for perswading them to be plenteous in libera∣litie, he vseth this comparison, He that soweth sparinglie shall reape sparinglie, and he that soweth bountifullie, shall reape bountifullie. All men do know that the Farmer which doth sow but a little seede, must needes haue but a little haruest Euen so he sheweth, that such as do sow but a little in almes-deedes and workes of charitie to the poore, shall also haue a small haruest. And then further to shew that the same haruest or reaping which he speaketh of, is not only in the world to come, or in the riches of good works, but also in the blessing of God vpon their worldlie goods; and to take away the doubt which men haue, that if they giue liberally, they

may•• come to pouertie themselues, he addeth: And God is able to make you plentifull in all grace, that 〈◊〉〈◊〉 alwayes hauing all sufficiencie in all things, 〈◊〉〈◊〉 ••b••••••nd in euery good worke: as it is written, 〈◊〉〈◊〉 h••th dispersed abroad and giuen to the poore; his righteousnes remaineth for euer. We see then ••••••w S. Paule expoundeth this clause (his righ∣••••••••snes) to be his beneuolence, or boūtifulnes in giuing a lines, shall remaine for euer. As if he should say, the more lie doth scatter and dis∣perse abroade, the more God doth make his riches to abound, and giueth him all sufficien∣cie then to sinfull that which is written, that his ••••bilitie to be liberall shall neuer faile. And to conf••••de this yet further, the holie Apostle v∣seth the similitude of the husbandman, who by ••••••ing his seed doth receiue increase: for thus ••e addeth in verse 10. Also he that findeth foode in the sower, will minister likewise bread for foode, and multiplie your seede, and increase the fruites of your beneuolence: that on all parts ye may be made ••••b vnto all liberalitie, which causeth through vs ••••••nksgiuing vnto God. What can be more for∣••••ble then this promise of Gods blessing (if rich men could cast off vnbeliefe, and giue credit v••to it) to moue vnto liberality, that they shall not only thereby become rich in good works, but also that God will so blesse and encrease their worldly substance, that they shall alwaies

haue abundance, both for their owne vse ••••••d also to giue vnto the poore? What hardn•••• of heart is in men, that can not beleeue God 〈◊〉〈◊〉 this thing, but say still, If I giue very fast, I may come to pouerty my selfe? Whatsoeu•••• then God promiseth, this is still the conclusion, the•••• men will trust more to their riches then to•••• promise: their riches they will holde as fa•••• as they can: there is the sure God, as they thinke. Is there no helpe? is there no re••e•••••• for this so deadly and so dangerous disease Surely if it be possible to be remedied (as hee haue shewed before, it shall be in some) the re∣medy is set downe by the holy Apostle in the last verse of this Text, where he saith, In••••g•••• for themselues a good foundation against the 〈◊〉〈◊〉 come, that they may attaine eternall life. Th•• i•• (a we noted) the second part of the Texte, which declareth the incomparable benefite and fruit, which the riche men shall reape, if they shall shew themselues obedient to this charge it is a benefite to haue that blessing of God in this life which is promised vnto the liberall: but this is farre greater, beeing the blessing of all bles∣sings, which the Apostle here noteth: then 〈◊〉〈◊〉 we here obserue, that riches, if men coulde vse them, are instruments of great happines: for thereby they haue habilitie to be rich in good works, which is to be rich vnto God, euen the

chiefe riches of all. The holy Scripture setteth this forth vnder diuers phrases of speech, as first S. Paul here saith, They shall lay vp for themselues a good foundation against the time to come. A good foundation is the ground-worke of a sure and permanent building. No man by the multitude of his worldly goods can make so sure worke here, but it will decay and come to vtter ruine, how soeuer men are builded, and doe imagine that they can builde their nest so high and so sure, as that it shal continue. But for the time to come or against that time, the rich in this world may, if they haue grace and true wisedome to∣gether with their riches, make the foundation of a most happy building, which shal neuer de∣cay,) Christ Iesus vseth an other comparison to set forth this same matter, Luke 12. ver. 33. say∣ing, Sell your goods and giue almes: make you bags that shall neuer waxe old, a treasure in heauē which shall neuer faile, whither the thiefe cannot approch, and where the moth doth not corrupt. And Luke. 10. ver. 9. he saith, Make you friends of the vnrigh∣teous Mammon, that when ye shall haue neede, they may receiue you into euerlasting habitations. This is indeed all one with that which S. Paule here saith, Laying vp in store for themselues a good foū∣dation against the time to come. Indeede that say∣ing of Christ is notable to be obserued: marke therefore how he bringeth it in. He vseth a pa∣rable,

saying: There was a rich man that had a Stewarde, who was accused vnto him that he had wasted his goods, and hee willed him to giue his accoūts, for he could no longer be ste∣ward. The steward being now in a straight, and knew not how to liue when he should forgo•• his office, at length vseth this craftie dealing the goeth to all those which did owe anye great summes to his Master, and did strike off and forgiue them a great part, that so befriending them, they might, when hee was out of his of∣fice, shewe friendship to him, and receyue him into their houses. Our Sauiour hereupon saith, that the children of this world are wiser in the••r generation then the childrē of light: And then he willeth vs to imitate this vniust steward (not in that vniust course which he tooke) but seing we are all but stewardes, and must out of our stewardship, he willeth vs to bee so wise as to make vs friends of the vnrighteous Mammon, that when we shall need or fayle, that is, when we shall goe out of our stewardship, they may receiue vs into euerlasting habitations. But what meaneth that, howe shall wee make vs friendes of the vnrighteous Mammon which shall receiue vs into euerlasting habitations? Or who bee those friends? It is a parabolicall speech. Yee see how the steward with his ma∣sters goods by an vniust way made him frends:

so our Lord doth aduise vs, which are but ste∣wards vnder God ouer the riches which wee doe possesse, to make vs friends after a lawfull and cōmendable way with our Lords goods, that is, by distributing and giuing almes to those that be in necessitie. This is a thing pleasing to God, vnder whome we doe hold our steward∣ship; and the friendes which we then make, are the good workes themselues, which shall follow and accompanie vs at our death, when we goe out of our stewardship, and be rewar∣ded with eternall glorie: for so God hath pro∣mised, that they which bring forth good works, euen the testimonies and fruites of a true and liuely faith, shall bee rewarded with eternall glorie, which is it that hee saith, that they may receiue you into euerlasting habitations: and as S. Paule saith here, Laying vp in store a good foundation against the time to come, that they may attaine eternall life. To make bagges then which shall neuer wax olde, to make friendes of the vnrighteous Mammon, which may receiue vs into euerlasting habitations, and to lay vp in store a good foundation against the time to come, that we may attaine eternall life, are all to one effect; a wonderfull happie thing to rich men if they can lay hold of it. But alas if we behold the present estate, shall we thinke that men doe belieue this? The wealth that many

doe flow it, is verie great, and multitudes are pined with extreame miserie, and few there be which doe liberally distribute: yea contrari∣wise we finde verie many, that care not so they may enrich themselues, what become of th•• poore. This thing is euident by the selling of their corne & other commodities, which they thinke they neuer haue enough for, although the price be vnreasonable, What an extreame blindnesse, and folly is this, yea what a wofull miserie, that the men of this world which haue plentie of riches doe not onely depriue them∣selues of a double blessing? the one vpon their goods and posteritie in this life, according as God hath promised, if they shall distribute to the poore, and be riche in good workes, the o∣ther in the reward of eternall glorie in the hea∣uens; but also cast themselues into a double ca∣lamitie, the one in depriuing themselues of e∣ternall glorie, the other in destroying their worldly estate: for if their riches doe stand and continue with them for their owne life, which sundrie times falleth out otherwise, because God doth accurse riches so gotten, yet do their children scatter and consume them at least within a few generations, as dayly experience sheweth in a number, and so you may see their double miserie. Well may some man say, doth not this make for the Popish doctrine of merite

and iustification by mens owne workes? when a•• men deedes to the poore doe lay vp in store a good foundation against the time to come, t••••t they may attaine eternall life: when boū∣tifull giuing doth make bagges full of treasure which shall neuer wax olde: and when com∣passion, to the needie doth make friendes that shall receiue vs into euerlasting habitations? are not men then iustified by these their works, or doe not their good deedes deserue or me∣rite eternall glorie? These good workes are the testimonies of a true, liuely and iustifying faith being plenteously and rightly done, they shew that the doer is a liuely member of Christ Iesus who is our righteousnesse, 1. Cor. 1. being led by his spirite. And touching merites of workes, there bee no deedes so excellent as that they can deserue so great glorie: so great reward is of the meere mercie, and frō the free grace of God, who hath promised such reward vnto good workes. This foundation against the time to come, these bagges that neuer waxe olde, and the friendes that wee must make by almes deedes, are all such workes of mercie as doe testifie a true and liuely faith, being the vnseperable fruites thereof, which God will plentifully reward with glorie and immortali∣tie. The doers of these being not forgetful hea∣rers, but doers of the worke, shall, as the holy

Ghost saith, be blessed in their deede. 〈…〉〈…〉

It may be here demanded, seeing works do not iustifie before God, but are the fruites of those which are iustified, Christ being our righ∣teousnes, when we haue the full pardon of 〈◊〉〈◊〉 sinnes in his bloud, and are clothed with 〈◊〉〈◊〉 o¦bedience imputed vnto vs, whether men shall haue the greater glory, according to the great∣nes and multitude of their good workes? I an∣swere, that according to the measure of Faith which a man hath, so are his works: & the grea∣ter his faith and his works be, the greater shall be his rewarde in glorie. If this were not so, how should S. Paule say, They which sow sparing∣ly shall reape sparingly, and they which sow plente∣ously shall reape plenteously. 2. Cor. 9. Yea howe should he say in this place, that he woulde haue those that bee rich in this worlde charged to do good, and to be rich in good works? If there be not a more plenteous reward to the greater and more plenteous good workes, how should any, more thē others be said to be rich in them▪ It is strange & wonderful, that rich mē can not be brought to see this, and to vse their riches to their best aduantage, but doe indeede let slip their happines. They can willingly bestowe great cost in building faire houses: it doth not grieue them to bestow very much also in gor∣geous apparell: and they recken not what they

lay out in delicate fare, both vpon themselues and vpon others that bee wealthie: but to be∣stow a little more then ordinarie vppon those that be poore and in miserie, is very gree∣••ou••, because they doe account that to be lost or cast away: whereas in verie deede, there is nothing which can be laide out to anie great profite, but that which is spent vpon the poore: for houses, apparel and meates doe perish with their vse, they be transitory and vaine: but the reward promised by the Lord is a treasure that shal neuer come vnto an end. Those former do appertaine but vnto the satisfying of carnall lustes: but mercie shewed to the needy, hea∣peth vp glorie in the Heauens. There is a verie great difference betweene these two: but men are led by sense and not by sounde wisedome: and that causeth them to make so bad a choice. They feele the sweetnes of riches for the pre∣sent time: they are sure of those goodly plea∣sures which they enioy by them.

But to be rich in good workes, and so to lay vp a good foundatiō against the time to come, that they may attaine eternall life; this is not perceiued by sense, this they can not skil of, and therefore they doe little trouble themselues a∣bout it. At the day of iudgement, this time to come, shall be present, and then this inuisible foundation shall be seene: when Christ shall

say to those on his right hand: Come ye blessed of my father, inherite the kingdome prepared for you from the foundation of the world. For I was a hungred and ye gaue me meate, I thirsted and you gaue me drinke; I was a stranger and ye lodged•••••• I was naked and ye clothed me: I was sicke and ye•• visited me: I was in prison, and ye came vnto me, Then shal the righteous answere, him saying: Lord, whē saw we thee an hungred & fed thee? or a thirst & gaue thee drinke? And whē saw we thee a stran∣ger and lodged thee? or naked and clothed thee? Or when sawe we thee sicke or in prison, and came vnto thee? And the king shall answere and say vnto them. Verely I say vnto you, in as much as ye haue done it vnto one of the least of these my brethren, ye haue done it to me. Math. 25. ver. 34.35.36.37.38.39.40, And goe ye cursed into euerlasting fire, prepared for the deuil and his angels. For I was an hungred and ye gaue me no meate, I thirsted and ye gaue me no drinke, &c. In as much as ye did i•• not to the least of these, ye did it not to me, a won∣derfull thing to see the blindnes in which men are. Who doth not accompt it the most happie thing that can befall a man, to giue to Christe when he is hungrie, or thirstie, or naked, or sicke, or in prison? Againe, who is he that will not confesse it to be a most vile wretchednes, when a man doth set more by his riches, then by relieuing Christe?

Now marke well, are not all that beleeue, the very members of Christes mysticall bodie? Thou beholdest the poore that are sicke or lame▪ thou seest poore fatherlesse childrē that pine, and are readie to famish: these, for ought which thou knowest, may be the true mem∣bers of Iesus Christ. If then thou doest neglect and despise them, thou doest neglect and des∣pise Christ. Is not this a most cursed thing that any man should loue worldly trash, euen for the filling of fleshly lustes, more then he loueth God or Christ? For if a man had any sparke of lo••e in him vnto God, he must needes loue Christe in his members, he must needes loue his brother.

Whereupon, Saint Iohn manifestly saith, He that hath this worldes good, and seeth his brother in neede, and shutteth vp his compassion from him, how dwelleth the loue of God in him? 1. Iohn. 3. ver. 17, O cursed loue of money, that caryeth men from the loue of God. It is no maruaile that Saint Paul saith, The loue of money is the root of all euils. 1. Tim. 6.10. For he saith there, that they which would be rich fall into temptation, and into a snare, and into many foolish and noysome lustes, which drowne men in destru∣ction and perdition. O will some man say, if the wordes of Saint Paul are so strictly to be taken, how could some that haue bene prea∣chers

of the Gospell, couet riches, and loue money so much as they haue done? Is it not found by common experience, that neuer any haue bene more couetous, or more loued mo∣ney, or haue sought riches and worldly pomp•• more then some that haue preached the Gos∣pell? Shall we say, that such Lighters walke in so dangerous a way? Doe such forsake the true and liuing God, and worship an idol? Sure∣ly God is no respecter of persons: such are so farre off from all excuse, that of all others they fall into the deepest condemnation: for while they take vpon them in wordes to set forth the glorious Gospell of Iesus Christ, and giue so fowle example in deede, what doe they but pull downe the dignitie of the Gospell, cau∣sing the weake to stumble, and the blinde to wander out of the way?

To returne to our matter for laying vp the good foundation against the time to come, I will conclude with two sayings of the scripture, the one of king Salomon, the other of the pro∣phete Isay. Thus saith Salomon, He that hath mercie vpon the poore, lendeth vnto the Lorde, and the Lorde will recompence him that which he hath giuen. Prouerbes, 19.17. And thus saith the Lord by Isay: That thou deale thy bread to the hungrie, and that thou bring the poore that wander into thine house, when thou seest the

naked, that thou couer him, and hide not thy selfe from thine owne fleshe: then shall thy light breake forth as the morning, and thine health shall growe speedily: Thy righteous∣nesse shall goe before thee, and the glorie of the Lorde shall imbrace thee. Then shalt thou call, and the Lorde shall answere: thou shalt crie, and he shall say, heare am I. If thou take away from the middes of thee the yoake, the putting forth of the finger, & wicked spea∣king, if thou power out thy soule to the hun∣grie, and refresh the troubled soule: then shall my light spring out of the darkenes, and thy darkenes shall be as the noone-day: And the Lorde shall guide thee continuallie, and satis∣fie thy soule in drought, and make fatte thy bones: and thou shalt be like a watred garden, and like a spring of waters, whose waters faile not, and they shall be of thee that shall builde the wast places, &c. Isay, chap. 58. verse 7. 8. 9. 10. 11. 12. The Lorde for his sonnes sake giue vs grace to followe this holy precept, that we may at∣tayne eternall life.

The end of the first Sermon.