A SERMON Preached at the ANNIVERSARY MEETING OF THE SONS of Clergymen.   

A SERMON Preached at the Anniversary Meeting OF THE SONS of CLERGYMEN, IN THE Church of St. Marry Le Bow, On Tuesday, Decem. 3. 1695.  
Printed at the Desire of the STEWARDS of the FEAST; To whom it is humbly Presented.  
By THO. WHINCOP, D.D. Rector of the United Parishes of St. Marry Ab-Church and St. Laurence Pountney, London.  
LONDON, Printed by Tho. Hodgkin, for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard, 1696.   
St. Paul 's Epist. to Titus, three 8. 
This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works: these things are good and profitable unto men.  
IT hath been a mistaken Opinion of some, and an invidious Objection of others, that those who are true Believers need not be solicitous about good Works, and whatever they did they could not fall, but had a Liberty of doing what they would without Danger or Sin.  
And this hath been improved by the Enemies of our Reformed Church, as if we had laid aside all thoughts of Duty towards God, or Christian Regard and Compassion of our Neighbour; not supposing, as they represent us, that we make them Articles of our Christian Faith, or necessary Terms of our Salvation.  
Since therefore we have hitherto, God be thanked, outlived these unjust Reproaches, the Church whereof we profess ourselves Members, strictly requiring not only Duty towards God, but a compassionate Sense, and helping of our Christian Brother's Indigence; and that we are now once more met together, Brethren of the same Stock and Lineage, descended from those who contended earnestly for the Faith, and were as zealous for good Works. Witness those many charitable Bequests since the Reformation, and the Purpose of our Annual Assembly this Day, is an Evidence that we do not either discountenance or explode doing Good.  
The Enemy (as in the Parable) thus scatters his Tares to choke at least, if not destroy the Wheat; but maugre all the industrious Designs against our Holy Faith, we do not forget the Doctrines of our Church, or our Forefathers Precepts, but as we believe in God, are careful also to maintain good Works.  
Which Direction of the Apostles immediately follows other good Advice given unto Titus, how he should behave himself in the Church of God, of which he was made a Bishop; as if he should have said:  
Those things which I have spoken concerning the Love of God our Blessed Saviour to wards Man, of his being saved by the washing of regeneration, and renewing of the holy Ghost; of our being justified by his Grace, and made heirs according to the hope of eternal life, (as in the former Verses), are not fabulous, doubtful, or uncertain things, no Philosophical Conjectures of Jewish Traditions, but faithful say, and worthy of all acceptation, 
1 Tim. 1.15.  as elsewhere he so phraseth it, and therefore aught to affirm constantly.  
This he directs him to assert and publicly teach all Persons as undoubtedly true, by which precious Promises they might be excited to good Works; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they should be intent and solicitous about, remarkable and eminent for them, as Captains and Leaders to every Body else both for Doctrine and Example, Piety towards God, and Charity towards their Neighbour, as I take the Word in the largest Sense; And that they should be above others so remarkable, the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is frequently used, may properly enough intimate.  
The Sum of this Apostolic Precept is, that those who have learned, and profess Christ's Doctrine should practise that Obedience it requires, and be eminent for all good Actions, especially those of Mercy and Charity:  
In pursuance therefore of which Design of the Apostles, and to establish the Truth of which Proposition, I do design to show, 

I. That it is not enough to believe what God hath said to be true, and to give our Assents to the Certainty of Divine Revelation, unless our Belief doth influence our Hearts and Lives.  
II. That this Practice of good Works in absolutely necessary for all unto Salvation.  
III. And, lastly, more especially necessary for those that are more particularly acquainted with God's Will, and early instructed therein.    
I. First, I say, It is not enough to believe what God hath said to be true, or to give our Assent to the Certainty of Divine Revelation, unless our Belief doth influence our Hearts and Lives.  
We cannot suppose Believing to be a bare Notion, and a mere Speculation, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Eusebius calls it, but an obedient Faith, believing the Truth, performing the Commands, omitting the Prohibitions, fearing the Threaten, and embracing all the Promises of God's Word; a Faith working by Love, a new Creature, a keeping the Commandments, all which are almost equivalent.  
For God's method of transacting our Redemption by Christ, was not only by him receiving a full Satisfaction for our Offences, but by him also proposing a more rational way to please him, by requiring us to perform, as Instances of our Faith, all manner of Holiness and Purity, as Conditions and Terms on our part, of our being accepted through Faith in Christ.  
Christ's Laws as well as any other, run in this disjunction, either Do, or Suffer; either live Holily, or perish Everlastingly; nothing is therein promised but upon Condition of our Obedience: This is the Rule and Spring upon which they all move, as Moses spoke to Israel, 
Deut. 5.1.  that we take heed and hearken and do the commandments and statutes which God commanded us.  
St. James tells us, that he who is a doer of the work, shall be blessed in his deed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his working and Practice, not in his Knowledge or Believing only; for that is but a shadow of Godliness only which hath no Power, with those in the Gospel, which cry Lord, Lord, but our Blessed Saviour tells them, 
Mat. 7.21.  they shall not enter into the kingdom, only they that do the will of his Father which is in heaven. Wherein is intimated Knowledge enough having Prophesied in his Name, but no Salvation on that Account.  
Every Article of our Creed may be made use of as a proper Argument against Sin in general, and a powerful Motive to Obedience in particular: the great Design of our Saviour's gospel, and our believing in him, being to reform the Lives of Men, and in order thereunto by Faith in Christ, who made himself a sacrifice, was a sufficient Atonement, and left us an unparalleled Example of well doing; we have an admirable Pattern to do what he did, as a reason of our Faith and Hope that we have by him.  
That Gospel which we believe, and brings us the glad Tidings of Salvation, teaches us not only to believe what he delivers, but to deny all ungodliness and worldly lusts, 
Tit. 2.12.  and live righteously, soberly, and godly in this present world; for such as have given up their Names to Christ, must not think that upon that account they have liberty more than other Men to do what they will, or that they may sin the more freely because Grace abounds; there is a Yoke to which they must submit, and Laws, to the fulfilling of which they stand obliged; If ye love me, 
John 14.15.  (says our Blessed Lord) keep my commandments.  
God hath sufficiently declared his Will, that Faith in him entitles no one to a Neglect of Religious Duties, or that any one's casting himself upon his Mercy, or relying upon Christ's Merits for Salvation will be available, unless as an Evidence of that Faith, and Sincerity of that Reliance, we examplifie and adorn that Faith by a conscientious and unblameable Conversation.  
Whatever our Faith entitles us to hope for, 'tis upon this Condition, that if we have right to the precious Promises, we must cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness in the fear of God; 
2 Pet. 1.3, 4.  and St. Peter calls the Gospel the knowledge of him who hath called us to glory; whereby (saith he) are given the great and precious promises; that by these ye might he partakers of the divine nature, having escaped the corruption that is in the world through lust.  
and it is easy to observe, that the main thing our Saviour aimed at all his whole Life, was to restore Humane Nature to its primitive Purity and Perfection, and to advance true Piety and Holiness in the World; to bring Men to a good Opinion of, and a ready Compliance with God's Laws, so that it influences all their Actions, Faith not being enough to denominate a Man a true Christian, unless he goes on to add to his faith virtue, to his virtue knowledge, etc.  
Religion not being such an empty Name as to consist in fair Shadows only, in thinkink well or talking gravely, in all the outward Performances imaginable, unless our Actions are agreeable to the same, unless we practise what we profess, and are Doers of what we read and hear.  
I would not be mistaken, as if I thought Faith signified nothing; so that a Man be an honest, good, moral Man it would be enough, and he should be happy in the End, tho' he did not believe aright, and as he ought, and had little or no regard to the Revelation of God's Will in the Old and New Testament, the Subject of our Faith; as some have improved the seeming difference between St. Paul and St. James, which I will not now meddle withal:  
Only assert that it is most certain that Faith in Christ is the main Condition of all our Hopes from the Gospel-Covenant, the the Scripture being express, 
Joh. 6.40.13.15. Act. 10.43. Joh. 12.46 1 Pet. 2.6.  as whoso believeth on him shall have everlasting life, he shall not perish, he shall have remission of sins, he shall not abide in darkness; and that Christ is the end of the law to every one that doth believe; so that Faith is the principal ground on which our Hopes of Salvation are founded.  
But withal I further add, that this Faith to make it truly saving, must be always accompanied with doing the Will of God, with a sincere Obedience to God's Commands, and a Conscientious Discharge of our respective Duties; for as he deceives himself that hopes to enter into Life, who doth not believe as he should and ought, so are they in no less Danger who believe aright, but live not according to it: Would any one not deceive himself, he must join both together, showing his Faith by his Works, and then with reason may he hope to be happy.  
II. The Second thing I observed from these Words was, that the Practice of good Works, taken either for Piety towards God, or Charity towards Man, is absolutely necessary for all unto Salvation.  
When I lay down this Position I would not be thought as if we believed our Works meritorious, or that they would commute for our Sins; yet I say the Obligations to them is indispensible, and as requisite as any other part of our christian Duty.  
'Tis acknowledged and granted to be true, that we cannot by the best we can do, deserve Happiness, and the promised Reward for them; yet they are necessary to be performed by all the Branches of Necessity imaginable, whether of Precept and Duty, or as the Way and Means, that without the Practice of which none can be admitted into the Kingdom of Heaven, and through the Omission of which many forfeit that Interest they truly otherwise might have had in the Promises of Everlasting Life.  
In the Promise itself all that are Partakers of the Word and Sacraments, all that acknowledge the Word Revealed, to be the way unto Everlasting Life, have a true Interest, but of the Pledge of that Blessing promised, none are Partakers but such as are fruitful in good Works, according to the Means or Abilities which God hath bestowed upon them, 
Dr. Jackson. Vol. 3. pag. 587.  as Dr. Jackson's Remark and Works are: They are both the Condition and Means with respect to God and ourselves, which are required in our Christian Course, 
Heb. 12.14.  and without which no man shall see the Lord.  
Every tree that bringeth not forth good fruit, 
Mat. 7.19.  says our Saviour, shall be cut down, and cast into the fire; and the Apostle tells us, that it is the will of God, even our sanctification; 
1 Thess. 4.3.  Eschew evil, and do good; cease to do evil, learn to do well, teach the Prophets; God requiring the Beginning of our Obedience in this Life, tho' he reserves the Perfection of it to a Life to come.  
Nor are they the Condition enjoined only, but as the Way and Means whereby we must obtain those promised Rewards we are in hopes of, Tribulation and anguish, 
Rom. 2.9, 10.  indignation and wrath, the Apostle denounceth against every one that doth evil, whether Jew or Gentile, but glory, honour, and peace to every one that doth good.  
Hence are those Comparisons in Scripture of men's good Works, and the Rewards in another World, one to a Crown or Prize, the other to a Race or Course; one to sowing of Seed, the other to Harvest, or gathering of the Fruit; those who run in a Race, must first strive before they obtain the promised Prize; as every one in his Christian Race must contend earnestly, and continue fight before he must expect that Crown of Glory which the Lord the Righteous Judge hath promised to all them who continue in well doing.  
As the Husbandman commits his Seed to the Ground, and patiently waits the appointed Time allotted by God and Nature, and then expects the Fruit; so he that is fruitful in good Works, his Labour is not in vain, but he may reasonably expect the fulfilling of God's Word, that from thence shall spring up unto him a glorious Crop, and a great Reward of Bliss and Glory: So that the Performance of these are Conditions and Terms upon which we are to build our hopes of Happiness; and moreover, First, render our Services more acceptable unto God; Are Means, Secondly, of bringing more Glory to his Name; And, Thirdly, by which we shall be the greatest Gainers, and reap most Advantage.  
1. They render, First, our Services more acceptable unto God's, Purity and Holiness in the Heart before there be, or when there is no opportunity to work, are in themselves good; but when they are demonstrated by godly and charitable Actions, then smell they sweet, and are Sacrifices wellpleasing.  
Thus Noah's Thankfulness to God for his Preservation from that universal Deluge of all (except himself, 
Gen. 8.21.  and those with him in the Ark), and Abraham's Faith, 
Gen. 22.12  were well known unto God; but when the one publicly built an Altar, and offered burnt-offerings unto the Lord, and the other readily went to sacrifice his only Son, the Text tells us, that thereupon God smelled a savour of rest, and now I know that thou fearest God.  
A Man being inwardly upright towards God, harmless and innocent, tender and compassionate towards Man, may have comfort and satisfaction in himself upon such Reflections; but it would be far better to unlock those treasures, and disperse them abroad, by which they will gain greater Acceptance at God's Hands, who is more especially delighted with the fruits of our Faith in the Practice of Piety, and Exercise of a Christian Life both towards God and Man.  
2. By which, Secondly, God's Name is more glorified, which reason is affigned by our Saviour why our light should shine before men, 
Mat. 5.16.  that thereby we may glorify our father which is in heaven: and he is so more particularly either in ourselves, or in others. In ourselves, by our Obedience to his Commands, which were therefore given us, not that we might know only but do them.  
Both natural and spiritual Endowments are given us, 
1 Cor. 12.  as St. Paul speaks, to profit withal. Gifts themselves then cease so to be, when their Use and Benefit ceaseth, and those are subject to a most severe Account, who bury their Talents, as well as those that employ them ill.  
A not gaining will condemn as well as a losing, and a not doing good as well as doing evil; with the unprofitable Servant in the Parable, Men will be severely sentenced for bringing no Glory to their Maker, in not being means of praising him, as by their good Works they may. In others; God is glorified by men's good Works, and truly blasphemed by their evil Ones. Our Saviour and his Apostles, curing the Impotent, healing the Diseased, 
Acts 4.21.  and raising the Dead, makes the Beholders glorify God upon the sight of what was done, and acknowledged, 
Luk 7.16.  That a great Prophet was risen among them, and that God had visited his people.  
Our Saviour there they took to be but a Man, at best, a Prophet; attribute therefore no more to him; but to God, who, as they thought, had given such gifts unto men; as upon St. Peter's Relation to the Apostles, 
Acts 11.18.  how God by his Preaching had converted the Gentiles, when they heard these things they held their peace, and glorified God. And as good Works do win Glory to God, so evil Ones, on the contrary, do mightily dishonour him, and cause his Holy Name to be evil spoken of by those that do not believe.  
This was St. Cyprian's Complaint long since, what the unbelieving Heathens said in his time upon like occasion, against the Christians, Ecce quam jactant se redemptos, etc. (saith he) These are the men that boast themselves of their Redemption and Deliverance, of their Baptism and Gospel, when their whole Life was a Contradiction to it, and then presently fall a railing at their Religion, and speaking evil of that God whom they worshipped.  
As Nathan could tell David after his Murder and Adultery, By this deed (saith he) thou hast caused the enemies of the Lord to blaspheme; and St. Paul objects the same thing to the Jews, 
Rom. 2.23, 24.  Thou that gloriest in the law, by breaking the law dishonourest thou God? For the name of God is dishonoured among the Gentiles through you.  
Which very Argument we find made use of, as a principal Incitement to Honesty of Life and Manners, 
1 Tim 6.1.  That the name of God and his doctrine be not evil spoken of; for which reason also servants are to count their masters worthy of all honour, that the name of God be not blasphemed, as a Doctrine of Liberty, and a Religion that allows any thing.  
And indeed there is nothing wounds our Religion more, or lays a greater Blemish upon it, than a Form of Godliness and no Power, a ' Semblance of Religion, and yet licentious Practices; these do more Injury to our Profession, and bring more Dishonour to our God, than an open Infidel and Pagan that denies both.  
3. By our good Works, Thirdly, we shall be the greatest Gainers or Losers, in that by them we make our calling and election sure, as St. Peter tells us, 
2 Pet. 1.10.  Give all diligence (saith he) to make your calling and election sure; and how this was to be done he directs, by adding to their faith virtue; to their virtue knowledge; to their knowledge temperance; to their temperance patience; to their patience godliness; to their godliness brotherly-kindness; and to their brotherly-kindness love.  
The Apostle there lays down a full Catalogue of those Graces which beautify a Christian's Life, and those Works by which a Man comes as it were step by step to a full Perfection in Christ, the Foundation of all which is Faith, and the Top, Love to our Brethren: These are the works (saith he) that assure us of election, that if we live in them, we shall certainly be saved in the end.  
But 'tis to be remembered, that whatsoever good Wrok we do is no meritorious Cause of our Election or Salvation, but necessary Effects which follow, and from whence we may ground an Assurance, to ur unutterable Comfort, that if we continue in them, our End shall be Peace, and why? Because the Promise of God is sure and steadfast, 
Joh. 5.29.  That they which have done good shall come forth of their Graves to the resurrection of life, and they that have done evil, to the resurrection of condemnation; and every Man shall receive his Wages according to his Labour.  
And it is observable, God hath often declared, that those unspeakable Joys in Heaven, are therefore prepared by him only as Rewards of men's well-doing in this World, and shall be distributed to each according to the measure and proportion of that Good which they have done in the World.  
Come, 
Matth. 15.34.  ye blessed of my Father, will our Saviour one day say, inherit the kingdom prepared for you from the foundation of the world, and the Reason is added, I was hungry, and ye fed me; thirsty, and ye gave me drink; a stranger, and ye took me in; in prison, and ye visited me: 
Gal. 6 9  Therefore, saith St. Paul, let us not be weary in well-doing, for in due season we shall reap if we faint not: And in the Verse before, 
Verse 3.  Whatsoever a man soweth, that shall he reap; He that soweth to the flesh, shall of the flesh reap corruption, but he that soweth to the spirit, shall of the spirit reap life everlasting.  
This is the Ground of our Assurance, That a good Life shall be crowned with Eternal Glory, which was St. Paul's rejoicing, having fought a good fight, and finished his course, that thenceforth was laid up for him a crown of righteousness, which the Lord, the righteous judge, should give him of his own free Grace and Mercy; as a Gift, not a Debt, as a Reward, not the Purchase of his well-doing.  
And though our Judgement at the latter day be according to our Works, as the Scripture in many places expresses, yet our Works shall be no Causes of this Judgement; I mean our good Works; we read indeed that every man shall be rewarded according to his works, 
Rev. 2.6. Rev. 20.13.  and that they were judged according to their works (i. e.) according to the quality of their Works, not according to the Merit of them, as their Works were, not according as their Works deserved.  
The Apostle therefore speaking of that Act of distributive Justice in God, 
Rom. 2.5.  whereby he dispenseth Recompense according to the quality of every Man's Person and Demeanour, calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Revelation of the just Judgement of god; as if he should say, Then it shall appear to all the World how just the Lord is in his Rewards and Remunerations, when every Man shall receive according to what he hath done.  
I might instance further in respect of our own present Advantage even in this World, which a Man shall sometime or other find by living well, and doing good, according to the Advice of Timothy, That Godliness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Practice of Piety, living religiously and holily, as their Faith is sound, so having their Manners uncorrupt and blameless, is profitable for all things, having the Promise of good things here and hereafter; of Blessings in this World and the next, as the Scriptures are frequent in Instances, had I time to recount them unto you.  
There remains now, in the last place, only to show,  
III. Why those are more indispensibly obliged to be exemplary in all good Works, who have been more particularly acquainted with God's Will, and early instructed in it.  
As we may be supposed to have been, whose Parents were our Spiritual Guides, as well as Fathers of our Flesh; and under whose Roof we were early seasoned with their daily Instructions and good Example.  
We shall therefore reflect upon their Memory and Care, we shall cause others to uncover their Ashes with Dishonour, unless we adorn that Faith our Fathers believed, which they taught us, and which we saw them practise.  
We therefore from Children having been trained vup in the way that we should walk, should not ever departed from it, but transmit the Honour of our Father's Memories to Generations to come, by walking after their early Directions, 
Tit. 2.7.  by showing ourselves patterns, as they shown us, of good works in all things; and as St. James more fully, 
Jam. 3.13.  out of a good conversation showing forth our works with meekness.  
Such a Practice might possibly win others, or at least stop their Mouths whose Religious and Charitable Conversation while they behold, might be either alured to practise the same, or else silence their Clamours and Censures.  
For the beholding our good Works is the best Argument to persuade an evil Generation from the Wickedness of their Ways, and even an unanswerable Reason to an Infidel for his Conversion, as they were to the Jailor mentioned in Acts 16. who, seeing the Constancy and Cheerfulness of Paul and Silas, was thereby turned to the Faith.  
By this Method was our Religion first recommended to the World, when our Church-Histories also tell us of Bystanders and Executioners too, that at the Martyrdom of Godly Christians beholding their Patience and Universal Charity, their Faith and Courage in suffering, made them become Christians also.  
Thus Justin Martyr of a vain Philosopher became a Religious Christian, 
Justin Martyr Apol. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as he himself gives an Account to the Roman Emperor in his first Apology.  
And I might allege other Instances even of Enemies; 
Julian. Epist. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Julian the Apostate himself in his Epistle to Arsacius the Pontifex of Galatia, Epist. 49. advising him, To build Hospitals, and take care of the Poor in every City, according to the Practice of the Impious Galileans, as his usual Style is, who by their Bounty to the Poor and Strangers, their Care in burying their Dead, and their Holiness of Life, propagate their Religion, and overspread all.  
By these good Actions many are wrought upon, and won more, than by any Arguments whatsoever, and therefore the Apostate directs to the Practice of the like Bounty and Holiness of Life.  
And by the same Methods still we may continue the Reputation of our Religion, and wipe off all the Slanders and Reproaches of either that, or us that profess it; by doing what the Apostle advises the whole Christian Church, That they have their conversation honest among the Gentiles, 
1 Pet. 2.12.  that whereas they speak against you as evil-doers, they may by your good works, which they shall behold, glorify God in the day of visitation.  
May we all therefore endeavour to bring Glory to our Maker by our abounding in all good Works, especially of Charity to the Necessitous, which makes us resemble God himself, the Chief Happiness, whose Excellency consists in being, and doing Good.  
I need not offer Arguments, I am sure, to you, to persuade to that, which you know is no Indifferent or Arbitrary thing, but as strictly required, the contrary as severely threatened, and the Rewards of Bounty and Charity as firmly ascertained as any other Precept in the Gospel.  
And who knows the wise Ends of God's Providence in not so liberally providing for some of the same Tribe as others; perhaps that the most Wealthy and Great may wisely consider what even they are subject to, as well as their poor Brother, whose Necessities implore their Aid.  
Perhaps to prove them whether they will say in their Hearts, as the Israelites of old did, 
Deut. 8.17.  My power, and the strength of my arm hath procured me this abundance.  
Or, lastly, that the World may see whether those who are Rich in this World will be also in Good Works, whether they will be ready to do good, and communicate, and be bountiful out of that Basket whereof they are but the Almoners, and be liberal of that Store which was given them like Joseph's Corn, to be laid up in Barns against a Famine and hard time to come.  
That we may answer therefore the Design of God's Providence in suffering some to want, while we are full.  
And that we may make some grateful Acknowledgements for those Blessings we have in Plenty showered down upon us by his Bounty, from whose Hand alone we receive all that we possess; Put on Bowels of Mercies, and make the Hearts of the Widows and Fatherless, of those of the same Family and Household with yourselves, rejoice with you, and praise God for you; their Numbers and Necessities bespeak your Compassio, and command your Assistance to love them not in word, or speech only, but in deed, and in truth; for your Compassion may perhaps cheer them a little in their Distress, but it must be your Hands that must raise them, and your good Works lift them up to a better Estate.  
The Honour of God and our Holy Faith obliges us, our own Descent and the Memory of them from whom we sprang, require us to do as much good as we can to them of the same Household of Faith.  
As we have therefore Opportunity, (and now once more one is put into our Hands) dedicate to God some Portion of that Substance wherewith God hath blessed you, and why may it not be the same Portion out of our own, which our Heavenly Father allotted our earthly Parents out of other men's Estates, to bring up and maintain ourselves.  
By his Blessing on their Care we have been brought up and disposed of into our respective Stations in the World. The Manest of which have their Mite, and the more Honourable and Great, by their greater Number of Talents have greater Obligations, as well as greater Opportunities, of doing Good therewith.  
Both are obliged as the Son of Syrach and the Apostle advises, To give unto the most High according as he hath enriched them, and to lay by in store as God had prospered them, and for their so doing they have God for their Paymaster, who hath promised, If they sow bountifully, they shall reap bountifully, and greater shall be their Reward in Heaven.  
By making thus Friends of the Mammon of unrighteousness, whenever they fail, as sometime or other, how soon we know not, they will; they may receive us into everlasting habitations: and we shall lay a Foundation in the highest Heavens, which no Disturbance on Earth shall ever remove or take away from us, but our Blessedness shall remain for ever, and we be rewarded with all the abundant Riches of God's Kingdom for evermore.  
Which God in his infinite Mercy grant unto us all, through Jesus Christ our Lord and only Saviour; To whom with the Father and Holy Spirit, Three Persons, and One God, be ascribed by us and all the World, All Honour and Glory, Praise and Power, Might, Majesty and Dominion, now, henceforth and for evermore. Amen.  
FINIS.