SERMON VIII.

I TIM. vi. 17, 18.

Charge them that are rich in this World, that they be not high-minded, nor trust in uncertain Riches, but in the living God, who giveth us richly all Things to enjoy: that they do good, that they be rich in good Works, ready to diftribute, willing to communicate.

N this Paffage the Apostle requires the Minifters of God's Word, first, to caution Persons of Wealth and Rank against the Sins of which they are peculiarly in Danger: then to lay before them the Duties, to which they are peculiarly bound. I have endeavoured already to obey his Injunction, in Relation to the former of the two Sins, which he specifies, that of being high-minded; and now proceed to the latter, trusting in uncertain Riches: which Phrafe comprehends placing the Happiness of

Life either in Wealth itself, or in thofe Pleafures and Amusements, which it is commonly made the Instrument of procuring. The Prohibition therefore of doing this extends to regulate the Acquifition, the Poffeffion and Use of a great Fortune: and to go through the Subject fully, each of these Points must be confidered.

1. The Acquifition. In Speculation it feems hardly to be expected, that any one, who is once Master of enough to anfwer his real and reafonable Wants, should feel any Defire almoft, on his own Account, of having more that he should take much Pains about it, is very wonderful; and that he should do any Thing wrong for it, quite unaccountable. But that they, who have fuperfluous Wealth already, fhould both difquiet themselves and injure others merely to obtain a larger Superfluity, is incredibly abfurd. And And yet, in Fact, these are the Perfons whofe Paffion for augmenting their Incomes is usually the strongest. When Riches increafe, fet not your Heart upon them, is the Caution of Scripture'; and accordingly the Son of Sirach pronounces, Bleffed is the Rich, that is found without Blemish,

a Pf. lxii. 10.

and

A

and hath not gone after Gold. Who is he? and wwe will call him blessed; for wonderful Things bath be done among bis People. Who hath been tried thereby, and found perfect? then let him glory. For indeed neither the mean nor the unjuft Things, to which Neceflity prompts the Poor, are to be compared with those, which Perfons, far above Neceffity, will notwithtanding do for Gain. Too many there are, who seem to account their Follies and their Vices in the Number of Things neceffary; and though they have abundantly sufficient to live according to their Rank, provided they would live prudently and virtuously, will fubmit to acquire, by wicked Means, what they want only to fupport them in wicked Courses. And others, though unable to find out either good or bad Ufes for what they have already, yet are not at all the lefs eager for adding more to it; but will do almoft any Thing to enlarge, what they enjoy nothing from, except, as Solomon obferves, beholding it with their Eyes'; and he hath obferved further, that the Eye is not fatisfied with feeing. Defires increase continually, and Cares along with them.

Ecclus xxxi. 8, 9, 10. Comp. iv. 8. v, 10.

Eccl. v. 11.

• Eccl. i. 8.

Such

Such Acquifitions cannot really promote even their prefent Happiness; or fuppofing they could, yet if ufing unfair or low Arts to ferve their own Interefts be excufable in the Wealthy, in whom is it that any Thing is inexcufable? No Temptation is a Warrant for doing wrong; but to do wrong, without any Thing that deferves the Name of a Temptation, is exceedingly bad. And it cannot be Nature, but merely an abfurd Habit, wilfully indulged, that tempts Men to accumulate what they have no Need of.

But though Riches alone render Eagerness for more very blameable and unbecoming, yet Greatness added to them doubles the Fault. For exalted Rank abfolutely calls for the Exercife of honourable Difinterestedness. And there are several Things, in Strictness, very lawful and honeft, which yet are beneath People of Condition; who, as far as they can with any tolerable Prudence, ought ever to avoid the Shadow of a mean Action; and leave no Room for the Imputation of being misled by fordid Motives in any Part of Life. For who shall set the Example of refifting fuch Confiderations, if they give Way to them? And yet what Sort of Example is there more

needful

needful or more beneficial? Not that People of Birth and Fortune ought to think themselves above all Views, either of private Advantage or of due Recompence for their public' Services. This, in many Cafes, would be a falfe and romantic Delicacy; unreasonably detrimental to themselves and their Families, and productive of no Benefit, but Harm, to the World around them. But in every Cafe, to act with a steady Regard to Truth and Right and common Good, and, without Hefitation, to prefer their Character before their Interest, when they interfere, is indeed the general Duty of all Men, but of the Rich and Great above all. Whoever violates it in private Life is almost fure to contract an Infamy, that will make his Gains a dear Purchase. And in Affairs of a more public Nature the Guilt at leaft is the fame; often greater, as the Mischief done, or however the bad Example fet, is more extenfive. I a. very fenfible how common it is for Men of Seriousness and Worth in other Refpects, not to confider these Things as Matter of Confcience at all, and accordingly to take strange Liberties in Relation to them. But a little impartial Reflection would foon shew, that both Reason and Religion prohibit VOL. III. M the