the leaders of parties will certainly be able to serve themselves of that superstition, whatever it be, which is getting ground; and will not fail to carry it on to the utmost length their occasions require. The general nature of the thing shows this, and history and fact confirm it. But what brings the observation home to ourselves is, that the great superstition of which this nation, in particular, has reason to be afraid, is imminent; and the ways in which we may very supposably be overwhelmed by it, obvious. It is, therefore, wonderful, those people, who seem to think there is but one evil in life, that of superstition, should not see, that atheism and profaneness must be the introduction of it. So that, in every view of things, and upon all accounts, irreligion is at present our chief danger. Now the several religious associations among us, in which many good men have of late united, appear to be providentially adapted to this present state of the world. And as all good men are equally concerned in promoting the end of them, to do it more effectually, they ought to unite in promoting it; which yet is scarce practicable upon any new models, and quite impossible upon such as every one would think unexceptionable. They ought therefore to come into those already formed to their hands, and even take advantage of any occasion of union, to add mutual force to each other's endeavours in furthering their common end, however they may differ as to the best means, or any thing else subordinate to it. Indeed there are well-disposed persons, who much want to be admonished, how dangerous a thing it is to discountenance what is good, because it is not better, and hinder what they approve, by raising prejudices against some under-part of it. Nor can they assist in rectifying what they think capable of amendment, in the manner of carrying on these designs, unless they will join in the designs themselves, which they must acknowledge to be good and necessary ones. For what can be called good and necessary by Christians, if it be not so to support Christianity where it must otherwise sink, and propagate it where it must otherwise be unknown; to restrain abandoned, barefaced vice, by making useful examples, at least of shame, perhaps of repentance; and to take care of the education of such children, as otherwise must be even educated in wickedness, and trained up to destruction? Yet good men, se

parately, can do nothing proportionable to what is wanting in any of these ways; but their common, united endeavours, may do a great deal in all of them.

And besides the particular purposes which these several religious associations serve, the more general ones, which they all serve, ought not to be passed over. Every thing of this kind is, in some degree, a safeguard to religion; an obstacle, more or less, in the way of those who want to have it extirpated out of the world. Such societies also contribute more especially towards keeping up the face of Christianity among ourselves; and by their obtaining here, the gospel is rendered more and more a witness to us.

And if it were duly attended to, and had its genuine influence upon our minds, there would be no need of persuasions to impart the blessing; nor would the means of doing it be wanting. Indeed, the present income of this Society, which depends upon voluntary contributions, with the most frugal management of it, can in no wise sufficiently answer the bare purposes of our charter; but the nation, or even this opulent city itself, has it in its power to do so very much more, that I fear the mention of it may be thought too severe a reproof, since so little is done. But if the gospel had its proper influence upon the Christian world in general, as it is the centre of trade and the seat of learning, a very few ages, in all probability, would settle Christianity in every country, without miraculous assistances. For scarce any thing else, I am persuaded, would be wanting to effect this, but laying it before men in its divine simplicity, together with an exemplification of it in the lives of Christian nations. "The unlearned and unbelievers, falling down on their faces, would worship God, and report that God is in us of a truth.”*

* 1 Cor. xiv. 24, 25.

K

SERMON II.

PREACHED BEFORE THE RIGHT HON. THE LORD MAYOR, THE COURT OF ALDERMEN, THE SHERIFFS, AND THE GOVERNORS OF THE SEVERAL HOSPITALS OF THE CITY OF LONDON,

At the Parish Church of St. Bridget, on Monday in Easter-Week, 1740.

PROVERBS Xxii. 2.

The rich and poor meet together: the Lord is the maker of them all.

THE Constitution of things being such, that the labour of one man, or the united labour of several, is sufficient to procure more necessaries than he or they stand in need of, which it may be supposed was in some degree the case, even in the first ages; this immediately gave room for riches to arise in the world, and for men's acquiring them by honest means; by diligence, frugality, and prudent management. Thus some would very soon acquire greater plenty of necessaries than they had occasion for; and others, by contrary means, or by cross accidents, would be in want of them. And he who should supply their wants, would have the property in a proportionable labour of their hands; which he would scarce fail to make use of instead of his own, perhaps, together with them, to provide future necessaries in greater plenty. Riches then were first bestowed upon the world, as they are still continued in it, by the blessing of God upon the industry of men, in the use of their understanding and strength. Riches themselves have

always this source; though the possession of them is conveyed to particular persons by different channels. Yet still," the hand of the diligent maketh rich,"* and, other circumstances being equal, in proportion to its diligence.

But to return to the first rich man; whom we left in possession of dependants, and plenty of necessaries for himself and them. A family would not be long in this state, before conveniences, somewhat ornamental, and for entertainment, would be wanted, looked for, and found out. And, by degrees, these secondary wants, and inventions for the supply of them, the fruits of leisure and ease, came to employ much of men's time and leisure. Hence a new species of riches came into the world, consisting of things which it might have done well enough without, yet thought desirable, as affording pleasure to the imagination, or the senses. And these went on increasing, till, at length, the superfluities of life took in a vast larger compass of things than the necessaries of it. Thus luxury made its inroad, and all the numerous train of evils its attendants; of which poverty, as bad an one as we may account it, is far from being the worst. Indeed the hands of the generality must be employed, and a very few of them would now be sufficient to provide the world with necessaries; and therefore the rest of them must be employed about what may be called superfluities; which could not be, if these superfluities were not made use of. Yet the desire of such things insensibly becomes immoderate, and the use of them almost, of course, degenerates into luxury; which, in every age, has been the dissipation of riches, and in every sense, the ruin of those who were possessed of them; and therefore cannot be too much guarded against by all opulent cities. And as men sink into luxury, as much from fashion as direct inclination, the richer sort together may easily restrain this vice, in almost what degree they please; and a few of the chief of them may contribute a great deal towards the restraining it.

It is to be observed further, concerning the progress of riches, that had they continued to consist only in the possession of the things themselves which were necessary, and of the things themselves which were, upon their own

* Prov. x. 4.

account, otherwise desirable; this, in several respects, must have greatly embarrassed trade and commerce, and have set bounds to the increase of riches in all hands, as well as confined them in the hands of a few. But, in process of time, it was agreed to substitute somewhat more lasting and portable, which should pass every where, in commerce, for real natural riches; as sounds had before, in language, been substituted for thoughts. And this general agreement (by what means soever it became general,) that money should answer all things, together with some other improvements, gave full scope for riches to increase in the hands of particular persons, and likewise to circulate into more hands. Now this, though it was not the first origin of covetousness, yet it gives greater scope, encouragement, and temptation to covetousness, than it had before. And there is moreover the appearance, that this artificial kind of riches, money, has begot an artificial kind of passion for them; both which follies well-disposed persons must, by all means, endeavour to keep clear of. For, indeed "the love of riches is the root of all evil;"* though riches themselves may be made instrumental in promoting every thing that is good.

The improvement of trade and commerce has made another change, just hinted at, and I think, a very happy one, in the state of the world, as it has enlarged the middle rank of people; many of which are, in good measure, free from the vices of the highest and the lowest part of mankind. Now these persons must remember, that whether, in common language they do, or do not, pass under the denomination of rich, yet they really are so, with regard to the indigent and necessitous; and that, considering the great numbers which make up this middle rank among us, and how much they mix with the poor, they are able to contribute very largely to their relief, and have in all respects a very great influence over them.

You have heard now the origin and progress of what this great city so much abounds with, riches; as far as I had occasion to speak of these things. For this brief account of them has been laid before you for the sake of the good admonitions it afforded. Nor will the admonitions be thought foreign to the charities, which we are endeavouring

* 1 Tim. vi. 10.