to have no more to do with worldly Enjoyments, than those that he chose whilst 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 fame Subject.

HE Subject of the two preceding Chapters is of fuch Importance, that I cannot leave it, without adding fome farther Confiderations upon it.

FOR notwithstanding the Scriptures are fo clear and exprefs 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 Estate ?

WHETHER it be not honourable, and Matter of juft Praise, to provide an Estate for one's Family?

IT will also be ask'd What People of Birth and Fortune are to do with themfelves, if they are not to live fuitably to their Estates and Qualities?

ANY

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

THE fame Perfons may as well ask, why the little Span of Life is made a State of Trial and Probation, in which Men of all Conditions are to work out their Salvation with Fear and Trembling.

BUT however to the first Question let it be answer'd;

TAKE no thought, saying, what shall we eat, or what shall we drink, or wherewithal Shall we 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 such 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 forbidden 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 Scripture fay, that it is lawful to fwear falfely, tho' it forbids him to speak falfely.

OUR

OUR Saviour faith, labour not for the Meat that perisheth, but for that Meat which endureth unto everlasting Life (a). He commands us not to lay up for our selves Treasures on Earth; he affures us that we cannot serve God and Mammon.

Now these Places have no meaning, if it is still lawful for Chriftians to heap up Treasures, to labour for great Eftates, and purfue Deligns of enriching their Families.

I KNOW it is eafie to evade the Force of thefe 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 so 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 encouraged by his Purple and fine Linen, and faring Sumptuously every Day, and how he con

(a) Joh. vi. 27.

form'd

form'd to the Ends and Advantages of Society by fo spending his Estate.

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 Snare, and into many foolish and hurtful Lufts, which drown Men in Deftruction and Perdition (a).

WE may perhaps by fome Acuteness of reasoning find out, that this Doctrine ftill leaves us at our liberty, whether we will labour to be rich or not, and if we do, we are as much enlighten'd as the Quakers, who find themselves at liberty from the use of the Sacraments.

WE may pretend, that notwithstanding what the Apostle fays, of a Snare, a Temptation, and foolish Lufts, yet that we can purfue the Means, and defire the Happinefs of Riches, without any Danger to

our Virtue.

BUT if fo, we are as prudent as those Christians, who think they can fecure their Virtue without Watching and Prayer, tho' our Saviour has faid, Watch and pray that ye enter not into Temptation.

He therefore that neglects Watching and Prayer, though the appointed Means

(a) 1 Tim. vi. S.

K

of