LET it be confider'd how we fhould abominate a perfon, whom we knew to use fuch a prayer ; and let that teach us how abominable a life, that is like it, must make us to appear in the eyes of God, and with this addition of folly joined to it, that we call the prayer profane, but think the life, that answers to it, to be Chriftian.

PERHAPS there cannot be a better way of judging of what manner of fpirit we are of, than to fee whether the actions of our life are fuch, as we may fafely commend them to God in our prayers.

FOR it is undeniable, that if they are fuch as we dare not mention to God in our prayers, we ought in all reafon to be as fearful of acting them in his prefence.

WE may indeed do feveral innocent things, which, on account of their littleness, are unfit to be put into our devotions; but if the chief and main actions of our life are not fuch, as we may juftly beg the af fiftance of God's Holy Spirit in the performance of them, we may be affur'd, that fuch actions make our lives as unholy, as fuch petitions would make our prayers.

FROM all that has been above observed, I think it is fufficiently plain, that the prefent difciples of Jefus Chrift are to have no more to do with worldly enjoyments, than those that he chofe whilft he himself was on earth; and that he expects as much devotion to God, and heavenly affection, from us, as from any that he conversed with, and fpeaks the fame language, and gives the fame commands to all rich men now, that he gave to the rich young man in the gospel.

CHAP. V.

A farther continuation of the same subject.

HE fubject of the two preceding chapters is of

adding fome farther confiderations upon it.

FOR notwithstanding the fcriptures are fo clear and express on the fide of the doctrine there deliver'd; yet I must expect to encounter the prejudices of men, who are fettled in other opinions.

I KNOW it will still be ask'd, where can be the impiety of getting or enjoying an eftate?

WHETHER it be not honourable, and matter of juft praife, to provide an eftate for one's family?

Ir will also be ask'd, what people of birth and fortune are to do with themselves, if they are not to live fuitably to their eftates and qualities?

ANY one, that has taken the trouble to read this treatife, must have found, that the doctrine here taught is none of mine; and that therefore I have no occafion to support it against fuch questions as these.

THE fame perfons may as well ask, why the little fpan of life is made a ftate of trial and probation, in which men of all conditions are to work out their falvation with fear and trembling.

Bur however, to the firit question let it be anfwer'd;

TAKE no thought, faying, What shall we eat, or what fhall we drink, or wherewithal fhall be cloathed ; for after all these things do the Gentiles feek.

IF to be careful and thoughtful about the neceffaries of life, be a care that is here forbidden; and that because it is fuch a care as only becomes heathens; furely to be careful and thoughtful how to raise an estate, and enrich one's family, is a care that is fufficiently for

bidden Chriftians. And he that can yet think it lawful and creditable to make it the care and defign of his life to get an estate, is too blind to be convinced by arguments. He may, with as much regard to fcripture, fay, that it is lawful to wear falfly, tho' it forbids him to speak falfly.

OUR Saviour faith, Labour not for the meat that perifbeth, but for that meat which endureth unto everlafting life. (a) He commands us not to lay up for our felves treasures on earth; he affures us that we cannot ferve God and mammon.

Now these places have no meaning, if it is still lawful for Christians to heap up treasures, to labour for great eftates, and pursue designs of enriching their families.

I KNOW it is easy to evade the force of these texts, and to make plaufible harangues upon the innocency of labouring to be rich, and the confiftency of ferving God and mammon.

I DON'T queftion but the rich young man in the gofpel, who had kept the commandments of God from his youth, could have made a very good apology for himself, and have fhewn how reasonable and innocent a thing it was, for fo good and fo young a man to enjoy an estate.

THE rich man in torments could have alledg'd how much good he did with his fortune; how many trades he encourag'd by his purple and fine linnen, and faring sumptuously every day, and how he conform'd to the ends and advantages of fociety by fo fpending his eftate.

But to return: The apoftle faith, Having food and raiment, let us be therewith content; that they who will be rich fall into a temptation and a fnare, and into many foolish and hurtful lufts, which drown men in deftruction and perdition. (b)

(a) John vi. 27. (b) 1 Tim. vi. 8.

WE

WE may perhaps by fome acuteness of reasoning find out, that this doctrine still leaves us at our liberty, whether we will labour to be rich or not; that notwithstanding what the apoftle here fays of a fuare, a temptation, and foolish lufts; yet that we can pursue the means, and defire the happiness of riches, without any danger to our virtue.

BUT if fo, we are as prudent as those Chriftians, who think they can secure their virtue without watching and prayer, tho' our Saviour has faid, Watch and pray that enter not into temptation.

ye

He therefore, that neglects watching and prayer, tho' the appointed means of avoiding temptation may fhew that he lives as much according to fcripture, as he that is careful and defirous of riches and wealth, tho' they are the declar'd occafions of fin, fnares, and deftruction.

IF we will not be fo humble and teachable, as to conform to fcripture in the fimplicity and plainness of its doctrines, there will be no end of our errors; but we shall be in as much darkness, as where the light of fcripture never appear'd.

FOR, if we could fubmit to its plain and repeated doctrines, it would never be asked, what people of birth and fortune are to do with themselves if they are not to live up to the splendor and plenty of their eftates.

THE rich man in the gospel was a ruler, a young man, and a good man; if therefore there are any amongst us that are neither young nor good, it can hardly be thought that they have lefs to do to inherit eternal life, than the young man in the gospel.

AND as for those, who, like him, have kept the commandments of God from their youth, I dare not tell them, that they are not under a neceffity of offering all their wealth to God, and of making their eftates, however acquir'd, not the fupport of any foolish vain indulgences, but the relief of their brethren.

SUPPOSE

SUPPOSE great people, by means of their wealth, could throw themfelves into a deep sleep of pleasant dreams, which would lat till death awaked them, would any one think it lawful for them to make fuch ufe of their riches?

BUT if it was asked, why this is not as lawful as a life of high living, vain indulgences, and worldly pleafures, it could not be eafily told.

FOR fuch a life as this, is no more like a state of probation, than fuch a fleep is like it; and he that has done nothing but fleep and dream to the time of his death, may as well fay, that he has been working out his falvation with fear and trembling, as he that has been living in fuch luxury, fplendor, and vain gratifications, as his eftate could procure him.

THE gofpel has made no provifion for dignity of birth, or difference in fortune; but has appointed the fame ftreight gate the common paffage for all perfons to enter into glory.

THE diftinctions of civil life have their use, and are in fome degree neceffary to fociety; but if any one thinks he may be lefs devoted to God, lefs afraid of the corruptions of pleasures, the vanities of pride, because he was born of one family, rather than another, he is as much mistaken, as he that fancies he has a privilege to steal, because he was born of a father that was poor.

WHY may not poor people give themselves up to difcontent, to impatience and repining? Is it not because Chriftianity requires the fame virtues in all ftates of life? is it not because the rewards of religion are fufficient to make us thankful in every condition?

BUT who fees not, that these same reafons equally condemn the gratifications, the fenfual indulgences of the rich, as the difcontents and repinings of the poor?

So that a great man, taking his fwing in worldly pleasures, in the various gratifications which his plenty can furnish, is as good a Chriftian, as careful of his

duty