under the Apostle's charge, as a high minded offender against man and God. And though offences of this kind are heinous in all persons, yet they are peculiarly so in Christians; whose rule, which they profess to follow, is: Be kindly affectioned one to another, with brotherly love; in honour preferring one another: mind not high things, but condescend to men of low estate*. Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you which was also in Christ Jesus, who being in the form of God, took on him the form of a servant, and humbled himself unto death, even the death of the cross t. All of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble ‡,

Rom. xii. 10. 16. † Phil. ii. 3-8.

1 Pet, v. 5.

SERMON VIII.

1 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 distribute, willing to communicate.

In this passage the Apostle requires the ministers 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 phrase comprehends placing the happiness of life either in wealth itself, or in those pleasures and amusements, which it is commonly made the instrument of procuring. The prohibition therefore of doing this extends to regulate the acquisition, the possession and use of a great fortune and to go through the subject fully, each of these points must be considered.

1. The acquisition. In speculation it seems hardly to be expected, that any one, who is once master of enough to answer his real and reasonable wants, should feel any desire almost 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 superfluous wealth already, should both disquiet themselves and injure others merely to obtain a larger superfluity, is incredibly absurd. And yet, in fact, these are the persons whose passion for augmenting their incomes is usually the strongest. When riches increase, set not your heart upon them, is the caution of Scripture *; and accordingly the son of Sirach pronounces, blessed is the rich, that is found without blemish, and hath not gone after gold. Who is he? and we will call him blessed; for wonderful things hath he done among his people. Who hath been tried thereby, and found perfect? then let him glory t. For indeed neither the mean nor the unjust things, to which necessity prompts the poor, are to be compared with those, which persons, far above necessity, will notwithstanding do for gain. Too many there are, who seem to account their follies and their vices in the number of things necessary; and though they have abundantly sufficient to live according to their rank, provided they would live prudently and virtuously, will submit to acquire, by wicked means, what they want only to support them in wicked courses. And others, though unable to find out either good or bad uses for what they have already, yet are not at all the less eager for adding more to it; but will do almost any thing to enlarge what they enjoy nothing from, except, as Solomon observes, beholding it with their eyes; and he hath observed further, that the eye is not satisfied with seeing §. Desires increase continually, and cares along

* Ps. lxii: 10. † Ecclus. xxxi. 8, 9, 10.

§ Ibid. i. 8. Comp. iv. 8. v. 10.

Eccl. v. 11.

with them. Such acquisitions cannot really promote even their present happiness; or supposing they could, yet if using unfair or low arts to serve their own interests be excusable in the wealthy, in whom is it that any thing is inexcusable? No temptation is a warrant for doing wrong; but to do wrong, without any thing that deserves the name of a temptation, is exceedingly bad. And it cannot be nature, but merely an absurd 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 absolutely calls for the exercise of honourable disinterestedness. And there are several things, in strictness, very lawful and honest, 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 sordid motives in any part of life. For who shall set the example of resisting such considerations, if they give way to them? And yet what sort of example is there more 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 recompense for their public services. This, in many cases, would be a false and romantic delicacy; unreasonably detrimental to themselves and their families, and productive of no benefit, but harm, to the world around them. in every case, to act with a steady regard to truth and right and common good, and, without hesitation, 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 vio

But

lates it in private life is almost sure to contract an infamy, that will make his gains a dear purchase. And in affairs of a more public nature the guilt at least is the same; often greater, as the mischief done, or however bad the example set, is more extensive. I am very sensible how common it is for men of seriousness and worth in other respects, not to consider these things as matter of conscience at all, and accordingly to take strange liberties in relation to them. But a little impartial reflection would soon shew, that both reason and religion prohibit the obstructing of useful measures by opposition, forwarding bad ones by subserviency, encouraging wickedness or worthlessness, departing from justice and equity, for any selfish or any party end whatever. Were even a general good proposed to be served by it, evil is not to be done that good may come*; nor will any come from it that would not have been more effectually obtained, and longer preserved, by other means. And as for good merely personal, whoever aims at that by methods hurtful to his country, whatever outward advantages he may get by it, will lose all title to peace within. And it will be found, if not soon, yet, which is worse, too late, that his own interest, and that of his posterity are so connected with the interest of the whole, that all advantages, made by a behaviour inconsistent with it, will be truly uncertain riches, as the text calls them: will make themselves wings and fly away †, in the time of general calamity; or perhaps long before in the preceding general wickedness, which he hath been instrumental in hastening on; and then reproach and shame will be the only portion left to him or his. But how righteous soever the acquisition of their + Prov. xxiii. 5.

Rom. iii. 8.