shares so much for our vain and riotous enjoying, that it leaves but little for our well-doing.

Look how the trust in God and the trust in riches are set one against another here by the Apostle; so are our high minds, and our doing good. One would not think it at the first, but sure so it is; we must have lower minds and less pride, if we will have more good works and greater plenty of well-doing. You may therefore enjoy your wealth, that is true; but you must also take this with you, you must do good with it, and learn of the Apostle there be two uses of your riches, and that therefore God hath given them: 1. to enjoy, 2. to do good; not to enjoy only, but to enjoy and to do good.

15, 16.

Enjoying is doing good, but to ourselves only; but by doing good here St. Paul meaneth to do it to others, that they may be better for us. The very same two doth Solomon in very fit terms set down; that water is given into our Prov. 5. "cistern," 1. that we may drink of it ourselves, 2. that our fountains may flow out, and they that dwell about us fare the better for them. The very same two doth "a greater than Mat. 12. 42. Solomon," our Saviour Himself, count of too; for of His purse we read He had these two uses, to "buy" that He had need of

Himself, and to "give something to the poor." It is good reason, Joh. 13. 29. that man consisting of two parts, the soul and body, the body only should not take up all, but the soul should be remembered too. Enjoying is the body's part, and well-doing is the soul's; your souls are suitors to you to remember them, that is, to remember well-doing, which is the soul's portion. Remember this second; the other, I doubt not but you will remember fast enough. This was the use of our Saviour Christ's purse, and if yours be like His this must be the use of yours also. For surely it is greatly to be feared that many rich at this day know not both these; indeed know no other use of their wealth than an ox or an ass or other brute beasts would know, to have their crib well served, sweet and clean provender of the best in the manger, and their furniture and trappings fit and of the finest fashion. No other than the glutton did, to go in soft linen and rich silk and to fare Lu. 16. 19. deliciously every day. Or than the other his pew-fellow', ['i.e. boon that professed it was all the use he counted of; and therefore nion. Pew

D

compa

sometimes

I.

SERM. we see he saith to his soul, Eat thy fill, soul, and drink thy is used for fill, fill and fat thyself and enjoy this life, never look to enjoy any other.

an ale

house

bench. See Hist.

Camb.

Camd.
Soc.]

Lu. 12. 19.

We must learn one use more, one more out of our charge, of Pews: and consequently. When we look upon our sealed sums, our heaps of treasure, and continual comings in, thus to think with ourselves: This that I see here hath God given me "to enjoy," but not only for that but to "do good" with also. The former use of my riches I have had long, and daily still have, but what have I done in the other? The rich men in the Gospel they had the same, they did enjoy theirs, but now it is sure little joy they have of them. Why? for want of this other. Abraham, he did both; he enjoyed his riches here, and now another, an eternal joy of them. Yea, he received Lazarus into his bosom. Why? he received him into his bosom and cherished him, and did good here on earth. And so did Job, and so did Zaccheus. Now good Lord, so give me grace so "to enjoy" here, that I lose not my endless joy in Thy heavenly kingdom. Let me follow their steps in my life, with whom I wish my soul after death. These things are good and profitable for the rich oft to think on.

[Job 29. fi, &c. Luke 19. 8, 9.]

Well then, if to "do good" be a part of the charge, what is it to "do good?" It is a positive thing, "good;" not a privative, to do no harm. Yet as the world goeth now, we are fain so to commend men. He is an honest man, he doth no hurt: of which praise any wicked man that keeps himself to himself may be partaker. But it is to do some good thing; what good thing? I will not answer as in the schools, I fear I should not be understood, I will go grossly to work. These that you see here before your eyes, to do them good, to part with that that may do them good; use the goods that you have to do but that which sundry that have heretofore occupied those rooms where you now sit-whose remembrance is therefore in blessing upon earth and whose names are in the book of life in Heaven-have done before you in divers works of charity, to the maintenance of the Church, the benefit of learning, and the relief of the poor of the land. This is to "do good." This I trust you understand.

This know, that God hath not given sight to the eye to enjoy, but to lighten the members; nor wisdom to the

honourable man, but for us men of simple shallow forecast; nor learning to the divine, but for the ignorant; so neither riches to the wealthy, but for those that want relief. Think you Timothy hath his depositum, and we ours, and you have [1 Tim. 6. 20.] none? it is sure you have. We ours in inward graces and treasures of knowledge; you yours in outward blessings and treasures of wealth. But both are deposita, and we both are feoffees of trust. I see there is a strange hatred and a bitter gainsaying every where stirred up against unpreaching Prelates, as you term them, and pastors that feed themselves only: and they are well worthy. If I might see the same hatred begun among yourselves, I would think it sincere. But that I cannot sec. For that which a slothful divine is in things spiritual, that is a rich man for himself and nobody else in things carnal: and they are not pointed at. But sure you have your harvest as well as we ours, and that a great harvest. Lift up your eyes and see the streets round about you, "the Mat. 9. 37. harvest is verily great and the labourers few." Let us pray both that the Lord would thrust out labourers into both these harvests, that the treasures of knowledge being opened they may have the bread of eternal life; and the treasures of well-doing being opened they may have the bread of this life, and so they may want neither.

I will tell you it another as easy a way. St. Augustine making it plain to his auditory, somewhat backward as it should seem, was fain to tell them thus, thus to define doing good: Quod non vultis facere, hoc bonum est, said he; that that you will not do, that that I cannot get you to do, that is to do good.' Shall I say so to you? No indeed I will not, I hope better things, and partly I know them. But this I will say; that which the Papists with open mouth, in all their books, to the slander of the Gospel, that which they say you do not, nay you will not do, that is to "do good."

One of them saith that our religion hath comforted your force attractive so much, and made it so strong, that nothing can be wrung from you. Another, he saith that our religion hath brought a hardness into the bowels of our professors, that they pity little, and the cramp or chiragra into their hands, that they give less. Another, that our preaching hath bred you minds full of Solomon's horseleeches, that cry "Bring [Prov. 50.

D 2

I.

SERM. in, bring in," and nothing else. All of them say that your good works come so from you, as if indeed your religion were to be saved by faith only. Thus through you, and through want of your doing good, the Gospel of Christ is evil spoken of among them that are without. They say, we call not to you for them; that we preach not this point, that we leave them out of our charges. Libero animam meam, 'I deliver here mine own soul.' I do now call for them, I have done it elsewhere cre now. Here I call for them now, I take wit

ness,

I call you to record, I call heaven to record; Domine scis quia dixi, scis quia locutus sum, scis quia clamavi, ‘Lord, thou knowest I have spoken for them, I have called for them, I have cried for them,' I have made them a part of my charge, and the most carnest and vehement part of my charge, even the charge of doing good.

Unto you therefore that be rich be it spoken; hear your charge, I pray you. There is no avoiding, you must needs seal this fruit of well-doing, you must needs do it. For having wealth and wherewithal to "do good," if you do it not, inprimis, talk not of faith, for you have no faith in you; if you have wherewith to shew it and shew it not, St. James saith [Jas. 2.17.] you have none to shew. Nor tell me not of your religion, there is no religion in you; "pure religion is this," as to very [Jas. 1.27.] good purpose was shewed yesterday, "To visit the fatherless and widows;" and you never learned other religion of us.

Secondly, if you do it not, I warn you of it now, you shall then find it when you shall never be able to answer the exacting of this charge in the great day; where the question shall not be of the highness or lowness of your minds, not of your trust and confidence, or any other virtues, though they be excellent, but of your feeding, clothing, visiting, harbouring, succouring, and in a word, of your well-doing only. This I say to you, bear witness I say it.

Now to them in your just defence I say-for God forbid but while I live I should always defend this honourable city in all truth-to them whom the mist of envy hath so blinded that they can see no good at all done but by themselves, I forbid them, the best of them, to shew me in Rheims or in Rome, or any popish city Christian, such a show as we have seen here these two days. To-day but a handful of the heap,

but yesterday and on Monday the whole heap, even a mighty army of so many good works as there were relieved orphans,

"the chariots" of this city, I doubt not, and "the horsemen 2Kings 13. thereof."

14.

They will say it is but one, so they say; be it so, yet it is a matchless onc. I will go further with them, spoken be it to God's glory, Non nobis Domine, non nobis, sed Nomini Tuo Ps. 115. 1. da gloriam: "Not unto us, not unto us, O Lord, but unto Thy Name give the praise, for Thy loving mercy and for Thy truth's sake which we profess." I will be able to prove that learning in the foundation of schools and increase of revenues within colleges, and the poor in foundation of almshouses, and increase of perpetuities to them, have received greater help in this realm within these forty years last past, since not the starting up of our Church as they fondly use to speak, but since the reforming ours from the error of theirs, than it hath I say in any realm Christian, not only within the selfsame forty years, (which were enough to stop their mouths) but also than it hath in any forty years upward, during all the time of popery, which I speak partly of mine own knowledge, and partly by sufficient grave information to this behalf. This may be said, and said truly.

And when we have said this, what great things have we said? that time for time, so many years for so many, thirty years of light have made comparison with thirty years of trouble. But this is not as we would have it, we would have it out of all comparison. This that hath been said is strange to them I know, and more than they reckoned of. But I would have you in these times of peace and truth so far beyond them, as that you might puôvv, "snaffle" them in 1 Pet. 2. this. So that they durst not once offer to enter into this theme with us, or once to mention it more. So it should be, I am sure, so the Gospel deserves to have it.

15.

"be rich

You have the substance of that you must do, to "do good." 2. The Now here is the quantity: "Be rich in good works;" that quantity: seeing you are rich indeed, you would not be poor men but in good "rich in good works."

"Good works," St. Paul saith, not good words. "Good," with the goodness of the hand, not with the goodness of the tongue, and tongue only, as many now are-well therefore resembled

works."