ther the Word fhould be taken, to fignify the Bond or the Evidence, that God hath given us for the Performance of his Part of the Covenant; as it is used by this Apoftle elfe-where, where he tells us, that the Foun2 Tim. 3. dation of God ftandeth fure, having this Seal®

19.

Vid. Dr.

in loc.

that is to fay, that Covenant or Indenture, that God hath made with Mankind, standeth fure, and hath this Seal put to it; for Men do not put Seals to Foundations, but to Covenants: Or, laftly, whether the Word fhould be rendered a Treafure, fo as to read the Text thus, Laying up to themselves a good Hammond Treasure against the Time to come, that they may lay hold on Eternal Life. The Original Word (fay the Learned) is capable of being tranflated all thefe Ways, and the last seems as natural as any; for to lay up Treasure to ourfelves against the Time to come, is a proper way of fpeaking, and that which our Saviour frequently ufeth in that very Thing we are here treating of. But it matters not much which of them to pitch upon; for they all come to one Senfe, and that is this, That to be very Charitable in this World, is a good Means to fecure to ourselves a Title to Eternal Happiness in the next.

But to prevent all mif-understanding, that may happen of this Point, I defire, before I fpeak directly to it, to premise these Two Things.

First, Though we do maintain with the Ancient Church, the Efficacy of Charity and good Works, for the furthering a Man's Salva

tion, yet we utterly reject thofe Doctrines which the Modern Romanifts have advanced in this Matter. The Popish Doctrines about good Works, are thefe Three following; That good Works are Meritorious; do deserve the Favour and the Reward of God Almighty. Again, That the Surplufage of a Man's good Works, that is to fay, the Merits of so many of his good Deeds, as are over and above what is fufficient to fave his own Soul, may by the Church be dispensed out to the Benefit of others, they being part of the Church's Treasure; and upon this Foundation they ground their Indulgence. And, laftly, That good Works, i. e. the Alms of dying Perfons, that are given to the Church or Clergy, will, by the Means of the Maffes and Dirges that they purchase to be faid for them, be effectual for the freeing their Souls out of the Torments of Purgatory. These are the Popish Doctrines concerning good Works, which we all juftly reject, as having no Foundation in Scripture, or good Antiquity; and being apparently contrived for the promoting their fecular Gain and Advantage. But then as for the Neceffity, or the Conduciveness of good Works to a Man's Salvation, which is all we here plead for, I know no good Proteftant, but doth as earnestly contend for it, as any of that Communion.

Secondly, Whatever Efficacy we attribute to Works of Charity, as a Means for the obtaining Eternal Life; we would not be underfood hereby, to exclude the neceffary Con

currence of other Vertues and Graces to that End. It doth not from hence follow, that it is an indifferent matter what Religion a Man is of, or what kind of Life he leads, if he be but mighty Bountiful to the Poor, and do a great deal of Good in his Life. No, how acceptable to God foever the Sacrifice of Alms and Charity be, yet we are not to expect it fhall be available to our Salvation, unless it proceed from a pure Heart, and be offered with a lively Faith in Jefus Chrift, and accompanied with a fincere Endeavour to obey all God's Commandments. Eternal Happiness is not propofed in the Gospel as a Reward of any one fitgle Vertue, no, not of the greatest, but of all of them together; if indeed there can be any true Vertue where there is not a Conjunction of all; I fay, if there can be, for St. James feems to affirm, Jam. 2.10, that there cannot; Whosoever (faith he) shall keep the whole Law, and yet offend in one Point, be is guilty of all.

But now having faid this, by way of Cau tion, to prevent all Occafion that any may take from our fo earnestly preffing Charity, to undervalue and neglect other Duties: It cannot be denied on the other fide, that very great Effects are by our Saviour and his Apoftles, afcribed to this Vertue, with respect to Mens Salvation in the other World.

In the Sixth of St. Luke, our Lord thus Luke6.30, adviseth, Love (faith he) your Enemies, give 35. to him that asketh, do good, and lend, hoping for nothing again, so fhall your Reward be great,

and

and ye ball be the Children of the most Higheft. Now fure to be intitled to great Rewards, and to be the Children of the most High, doth look farther than this prefent World. Our Saviour without doubt means the fame thing here, that he expreffes upon the fame Occafion in another Place, viz. They (those that you do good to) cannot recompenfe you, but you shall Luke 14. be recompenfed at the Refurrection of the Juft.

14.

Again, The Parable of the unjust Steward, Luke 16. that provided fo well for himself against a bad Time out of his Mafter's Goods, is wholly defigned to this Purpose; and that the Application of it fufficiently fhews; for our Saviour having faid, that the Lord of this Steward commended him for his Providence and Care of himself, he thus applies it to all his Difciples. Wherefore I fay unto you, Yerle 9. Make you Friends to yourselves of the Mammon of Unrighteousness, (i. e. of thefe falfe deceitful Riches) that when you fail, you may be received into everlasting Habitations; plainly declaring, that the best Provifion that rich Men can make for themselves against the Time of their Death, in order to their Reception into the other World, must be the Charitable Actions they do with their Wealth while they live here.

Laftly, In another Place our Saviour faith the very fame Thing in effect, that is faid in the Text; for this is his Counsel to all that mean to be happy in the next Life, viz. that they Sell that they have (that is, Luke 12 when the Times are fuch, that it is rea- 33

K 4

sonable

fonable fo to do) that they give Alms; for thereby they provide to themselves Bags which wax not old, a Treafure in the Heavens, where no Thief approacheth, nor Moth corrupteth.

To thefe Three Texts of our Saviour's, I fhall add Three others, of Three of his Apoftles, which speak juft to the fame Effect, and with them I fhall conclude. The Firft is that of St. Paul, in his Epistle to the Hebrews; where having fpoken moft fevere Things, and denounced no less than Hellfire against the Falfe Brethren among them, yet thus he comforts the Church, to whom Heb. 6. 6. he writes. But, Beloved, (faith he) we are perfuaded better Things of you, and Things that do accompany Salvation, though we thus pake. And what, I pray, is the reafon he is thus Verfe 11. perfuaded? Verily this, For God (faith he) is not Unrighteous to forget your Work, and Labour of Love, which you have spewed to his Name, in that ye have miniftred to the Saints, and yet do minifter. It was purely their Charity to the Brethren, that made him have thefe good Hopes of them, that they were in a State of Salvation. Though that Church, as to other Things, was' in a very degenerate Condition, yet confidering they had been laborious and diligent in the Exercise of Charity, and ftill continued fo to be, God would not forget them; nay, he was not so Unrighteous as to forget them. And then, that which follows in the next Verfe, is very Verfe 12. obfervable; And we defire, that every one of you, do fhew the fame Diligence (to wit, in the

Practice