IF we can think that for all this, the Joys of Profperity, and the gay Pleasures of Plenty, are the allowed Enjoyments of Chriftians, we must have done wondering at the Blindness and Hardness of the Jews Hearts.

Wo unto you that are Rich, for ye have received your Confolation! It is not faid wo unto you that are Rich, for ye have Enriched your felves by evil Arts, and unlawful Means, but it is the bare Enjoyment, the Confolation that is taken in Riches, to which this Wo is threatned.

THIS fame Doctrine is prefs'd upon us by a remarkable Parable, fo plain and lively, that one would think that every Chrif tian, that has heard it, fhould be afraid of every thing that look'd like Self-indulgence, or Expence in his own Pleasures and Pride.

THERE was a certain rich Man, which was cloathed in Purple and fine Linnen, and fared fumptuously every Day.

AND there was a certain poor Beggar named Lazarus, which was laid at his Gate full of Sores, and defiring to be fed with the Crumbs which fell from the rich Man's Table morcover the Dogs came and licked his Sores.

IT came to pass, that the Beggar dy'd, and was carried by the Angels into Abraham's Bo

Som

fom. The rich Man alfo dy'd, and was buried, and in Hell he lift up his Eyes, being in Torments, and feeth Abraham afar off, and Lazarus in his Bosom (a).

THIS Parable teacheth neither more nor less than what our Saviour taught, when he commanded the young Man to fell all that he had. For it is the bare pleasurable Enjoyment, the living in the ufual Delights of a great Fortune, that the Parable condemneth. Here is no Injustice, no Villanies or Extortions laid to his Charge, it is only a Life of Splendour and Indulgence, that leaves him in Hell.

THIS we are further taught, by Abraham's Answer to him, Son, remember that thou in thy Life-time receivedft thy good Things: This is alledged as the fole Reason of his being in Torments.

IT is to be Obferved, that nothing is mentioned of Lazarus, but his low and afflicted State, and then it is, he is comforted, and thou art tormented.

CAN any thing more painly fhew us the Impoffibility of enjoying Mammon while we live, and God when we die ? A rich Man enjoying the Pleasures of

(a) Luke xvi.

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Riches,

Riches, is for that Reafon found in Torments, a Beggar' patiently bearing Want, is for that Reafon made the Care of Angels, and conducted to Abraham's Bofom.

DOES not this manifeftly teach us that fame Renunciation of worldly Enjoyments, as if we had been exprefly required to part with all that we have?

FOR if a Life of Splendour, and Pleafure, and fenfual Gratifications, is the Portion of those who chufe to enjoy it, if it exposes us to fo much Wo and Wrath hereafter, well might our Bleffed Saviour tell the rich Man, that he lacked one Thing, that he was to fell all that he had and give to the Poor.

IF therefore this Parable contains the Doctrine that it firft taught, if Time has not worn away its Meaning, it contains a Doctrine that concerns all rich Men; it fpeaks as home to them, and calls as loudly for a Renunciation of all worldly Indulgences, as our Saviour did to the rich Man.

So that there is no Advantage got by confidering our Saviour's Command, as a particular Charge, and given to a particular young Man; fince it appears by other exprefs Paffages and Parables, that the fame is required of all other rich Men, as they

expect any other Confolation, than what is to be found in Riches.

IF we will here alfo appropriate this Parable to this particular rich Man, we fhall judge as reasonably, as if we should maintain that the Hell in which he was tormented was made only for him, and is a State which no one elfe has any Occafion to fear.

WE must therefore, unless we will fet afide the Gospel, and think our felves not concerned in its Doctrines, take this as an undeniable Truth, that Chriftianity is still that fame oppofite State to the World that it was in our Saviour's Days; that he fpeaks to us the fame Language that he fpoke to the young Man in the Gofpel; that if we will not hear his Voice, but indulge our felves in the proud fenfual Delights of Riches and Grandeur, our Fate is taught us in the rich Man in Torments; and to us belongs that dreadful Threatning, Wo unto you that are rich, for you have received your Confolation.

I KNOW it has been faid by fome, that all that we are taught by the Command given to the young Man to fell all, is this, that whenever we cannot keep our Poffeffions without violating fome effential Duty of a Chriftian, that then, and not till then, H 4 need

need we think that we are call'd upon by Chrift to quit all and follow him.

I HAVE, in Answer to this, already fhewn, that the Thing required of this young Man, was no particular Duty, but that our Saviour prefs'd it upon all, and by a Reafon which made it equally conclufive for all People, namely, a Treasure in Heaven.

I HAVE fhewn that the fame Doctrine is taught in general, by comparing the Kingdom of God to one Pearl of great Price, which the Merchant could buy at no lefs a Price, than by felling all that he had; by the Parable of the rich Man in Torments, on the Account of his living in the State and Pleasures of a Fortune; and laftly, by a general Wo that is threatened to all that are rich, as having received their Confolation: So that this feems a full Anfwer to this Interpretation.

BUT I fhall however confider it farther.

Now if this be all that is taught us Chriftians, by the Cafe of the young Man in the Gofpel, that we are to part with our Enjoyments and Poffeffions, when we cannot keep them without renouncing fome great Truth of our Religion, and that till fuch a time happens, we may peacefully

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