1

of avoiding Temptation, may fhew that he lives as much according to Scripture, as he that is careful and defirous of Riches and Wealth, though they are the declared Occafions of Sin, Snares, and Deftruction.

IF we will not be fo humble and teachable, as to conform to Scripture in the Simplicity and Plainnefs of its Doctrines, there will be no End of our Errors, but we fhall be in as much Darkness, as where the Light of Scripture never appeared.

FOR if we could submit 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 Splendour and Plenty of their Estates.

THE rich Man in the Gofpel 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 Gofpel.

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 acquired, not the Sup

port

port of any foolish vain Indulgences, but the Relief of their diftreffed Brethren.

SUPPOSE great People by Means of their Wealth could throw themfelves into a deep Sleep of pleafant Dreams, which would laft 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 Pleasures, it could not be eafily told.

FOR fuch a Life as this, is no more like a State of Probation, than fuch a Sleep 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 Salvation with Fear and Trembling, as he that has been living in fuch Luxury, Splendor, 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 freight Gate, the common Paffage for all Perfons to enter into Glory.

The Diftinctions of civil Life have their Ufe, and are in fome Degree neceffary to Society, but if any one thinks he may be lefs devoted to God, lefs afraid of the Corruptions of Pleafures, the Vanities of Pride, because

K 2

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 themfelves up to Difcontent, to Impatience and Repining? Is it not because Christianity requires the fame Virtues in all States 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 fame Reafons equally condemn the Gratifications, the fenfual Indulgences of the Rich, as the Discontents and Repinings of the Poor?

So that a great Man taking his Swing in worldly Pleasures, in the various Gratifications, which his Plenty can furnish, is as good a Chriftian, as careful of his Duty to God, as the poor Man who refigns himfelf up to Discontent, and spends his Time and Spirits in restless Complaints and Repinings.

AND if the Joys of Religion, our Hopes in Chrift, are fufficient to make us rejoice in Tribulation, and be thankful to God in the Hardships of Poverty, furely the fame Hopes in Chrift must be equally fufficient to make us forbear the Luxury and Soft

nefs,

ness, and all other Pleasures of imaginary Greatness.

IF therefore the rich or great Man can find out a Courfe of Pleasures, that fupport no wrong Turn of Mind, a Luxury and Indulgence which don't gratify Senfuality, Delights, and Entertainments, which indulge no vain and weak Paffions, if they can find out fuch Self-enjoyments of their Riches, as fhew that they love God with all their Strength, and their Neighbours as themselves; if they can find out fuch Instances of Splendour and Greatness, as gratify neither the Luft of the Flesh, the Luft of the Eyes, nor the Pride of Life, Religion has no Command against such Enjoyments.

BUT if this cannot be done, let it be remembered, that the Rich have no more Permiffion to live in fenfual Pleasures, and vain Indulgences, than the Poor have, to fpend their Time in anxious Complaints and unthankful Repinings.

LET it also be remembered, that if any Distinctions of Life make Men forget, that Sin is their only Bafenefs, and Holiness their only Honour, if any Condition makes them lefs difpofed to imitate the low, humble Eftate of their fuffering Master, or forget that they are to return to God by Humiliation, Repentance, and Self-denial, K 3 instead

instead of being of any real Advantage, it is their Curfe, their Snare, and Destruction.

HAD there been any other lawful Way of employing our Wealth, than in the Affiftance of the Poor, our Saviour would not have confined the young Man in the Gofpel to that one Way of employing all that he had.

WAS there no Sin in pampering our felves with our Riches, our Saviour had not faid, Woe unto you that are rich, for ye have received your Confolation!

HAD a Delight in the Splendour and Greatness of this Life, been an innocent Delight for People of Birth and Fortune, he had never faid, Bleffed are the poor in Spirit, for theirs is the Kingdom of Heaven.

HAD worldly Mirth, and the noify Joys of Splendour and Equipage, been any part of the Happiness of Chriftians, he had never faid, Bleffed are they that mourn, for they shall be comforted.

THUS does it appear, from almost every Part of Scripture, that a Renunciation of the World and all worldly Enjoyments, either of Pleafure or Pride, is the neceffary Temper of all Chriftians of every State and Condition.

I KNOW that to all this, it will ftill be objected, that the different States of