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heaven and hell are, find room for any needless matters, or time for so much unnecessary work? The providing for thy salvation is a thing that God hath made thy own work, much more than the providing for the flesh. When he speaks of thy body, he saith, "Take no thought for your life, what you shall eat or drink, nor for your body, what you shall put on:-for your Father knoweth that ye have need of all these things "." "Be careful for nothing "." "Cast all your care upon him, for he careth for you.' But when he speaks of your salvation, he bids you "work it out with fear and trembling b," and "give diligence to make your calling and election sure," and "strive to enter in at the strait gated." Labour not for the meat that perisheth, but for that which endureth to everlasting life." That is, "Seek first the kingdom of God and his righteousness, and all these things shall be added to youf." Look up to heaven, man, and remember that there is thy home, and there are thy hopes, or else thou art a man undone for ever: and therefore it is for that that thou must care and labour. Believe unfeignedly that thou must dwell for ever in heaven or hell, as thou makest thy preparation here, and consider of this as becometh a man, and then be a worldling and covetous if thou canst: riches will seem dust and chaff to thee, if thou believe and consider thy everlasting state. Write upon the doors of thy shop and chamber; 'I must be in heaven or hell for ever,' or, 'This is the time on which my endless life dependeth;' and methinks every time thou readest it, thou shouldst feel thy covetousness stabbed at the heart. O blinded mortals! that love, like worms, to dwell in earth! Would God but give you an eye of faith, to foresee your end, and where you must dwell to all eternity, what a change would it make upon your earthly minds! Either faith or sense will be your guides. Nothing but reason sanctified by faith can govern sense. Remember that thou art not a beast, that hath no life to live but this: thou hast a reasonable, immortal soul, that was made by God for higher things, even for God himself, to admire him,

1 Phil. iv. 6.

a 1 Pet, v. 7.

y Matt. vi. 25. 32. b Phil. ii. 12. Diis maxime propinquus qui minimis egeat. Socrat. in Diog. Laert. lib. ii. sect. 27. p. 96.

c2 Pet. i. 10.

e John vi. 27.

d Matt. vii. 13. Luke xiii. 24.

Matt, vi. 33.

love him, serve him, and enjoy him. If an angel were to dwell awhile in flesh, should he turn an earthworm, and forget his higher life of glory? Thou art like to an incarnate angel; and mayst be equal with the angels, when thou art freed from this sinful flesh. O beg of God a heavenly light, and a heavenly mind, and look often into the Word of God, which tells thee where thou must be for ever: and worldliness will vanish away in shame.

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Direct. 111. Remember how short a time thou must keep and enjoy the wealth which thou hast gotten.' How quickly thou must be stripped of all. Canst thou keep it when thou hast it? Canst thou make a covenant with death, that it shall not call away thy soul? Thou knowest beforehand that thou art of short continuance, and the world is but thy inn or passage, and that a narrow grave for thy flesh to rot in, is all that thou canst keep of thy largest possessions, save what thou layest up in heaven, by laying it out in obedience to God. How short is life! How quickly gone! Thou art almost dead and gone already! What are a few days or a few years more? And wilt thou make so much ado for so short a life? And so careful a provision for so short a stay? Yea, how uncertain is thy time, as well as short! Thou canst not say what world thou shalt be in to-morrow. Remember man, that Thou must die! Thou must die! Thou must quickly die! Thou knowest not how soon! Breathe yet a few breaths more, and thou art gone! And yet canst thou be covetous, and drown thy soul with earthly cares? Dost thou soberly read thy Saviour's warning? Is it not spoken as to thee? "Thou fool, this night thy soul shall be required of thee, then, whose shall those things be which thou hast provided? So is every one that layeth up riches for himself, and is not rich towards God "." If thou be rich to-day, and be in another world to-morrow, had not poverty been as good? Distracted soul! dost thou make so great a matter of it, whether thou have much or little for so short a time? and takest no more care, either where thou shalt be, or what thou shalt have to all eternity?

8 Luke xii. 19—21. Remember Gehazi, Achan, Judas, Ananias and Sapphira, Demetrius, Demas. Avaritia vero senilis quid sibi velit, non intelligo. Potest enim quidquam esse absurdius, quam, quo minus viæ restat, eo plus viatici querere? Cic, Sen. 66. vol. vii. p. 812.

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Dost thou say, thou wilt cast this care on God? I tell thee, he will make thee care thyself, and care again before he will save thee. And why canst thou not cast the care of smaller matters on him, when he commandeth thee? Is it any great matter whether thou be rich or poor, that art going so fast into another world, where these are things of no signification? Tell me, if thou wert sure that thou must die tomorrow, (yea, or the next month or year,) wouldst thou not be more indifferent whether thou be rich or poor, and look more after greater things? Then thou wouldst be of the apostle's mind, "We look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal." Our eye of faith should be so fixed on invisible, eternal things, that we should scarce have leisure or mind to look at or once regard the things that are visible and temporal. A man that is going to execution scarce looks at all the bustle or business that is done in streets and shops as he passeth by; because these little concern him in his departing case. And how little do the wealth and honours of the world concern a soul that is going into another world, and knows not but it may be this night. Then keep thy wealth, or take it with thee, if thou canst.

misery by the Thou art dead in flesh, and money

Direct. IV. Labour to feel thy greatest wants, which worldly wealth will not supply.' Thou hast sinned against God, and money will not buy thy pardon. Thou hast incurred his displeasure, and money will not reconcile him to thee. Thou art condemned to everlasting law, and money will not pay thy ransom. sin, and polluted, and captivated by the will sooner increase thy bondage than deliver thee. Thy conscience is ready to tear thy heart for thy wilful folly and contempt of grace, and money will not bribe it to be quiet. Judas brought back his money, and hanged himself, when conscience was but once awakened. Money will not enlighten a blinded mind, nor soften a hard heart, nor humble a proud heart, nor justify a guilty soul. It will not keep off a fever or consumption, nor ease the gout, or stone, or tooth-ach. It will not keep off ghastly death, but die thou must, if thou have all the world! Look up to God, and remember that thou art wholly in his hands: and think whe

ther he will love or favour thee for thy wealth. Look unto the day of judgment, and think whether money will there bring thee off: or the rich speed better than the poor..

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Direct. v. Be often with those that are sick and dying, and mark what all their riches will do for them, and what esteem they have then of the world; and mark how it useth all at last.' Then you shall see that it forsaketh all men in the hour of their greatest necessity and distress; when they would cry to friends, and wealth, and honour, if they had any hopes, If ever you will help me, let it be now; if ever you will do any thing for me, O save me from death, and the wrath of God!' But, alas! such cries would be all in vain! Then, O then! one drop of mercy, one spark of grace, the smallest wellgrounded hope of heaven, would be worth more than the empire of Cæsar or Alexander! Is not this true, sinner? Dost thou not know it to be true? And yet wilt thou cheat and betray thy soul? Is not that best now, which will be best then? And is not that of little value now, which will be then so little set by? Dost thou not think that men are wiser then than now? Wilt thou do so much, and pay so dear for that, which will do thee no more good, and which thou wilt set no more by when thou hast it? Doth not all the world cry out at last of the deceitfulness of riches, and the vanity of pleasure and prosperity on earth, and the perniciousness of all worldly cares? And doth not thy conscience tell thee, that when thou comest to die, thou art like to have the same thoughts thyself? And yet wilt thou not be warned in time? Then all the content and pleasure of thy plenty and prosperity will be past: and when it is past it is nothing. And wilt thou venture on everlasting woe, and cast away everlasting joy, for that which is to-day a dream and shadow, and to-morrow, or very shortly will be nothing? The poorest men will be equal with thee. And will honest poverty, or over-loved wealth, be sweeter at the last? How glad then wouldst thou be, to have been without thy wealth, so thou mightst have been without the sin and guilt! How glad then wouldst thou be, to die the death of the poorest saint! Do you think that poverty, or riches are more like to make a man loath

Chilo in Diog. Laert. Damnum potius, quam turpe lucrum eligendum: nam id semel tantum dolori esse, hoc semper. Lib. i. sect. 70. p. 43.

to die? or are usually more troublesome to the conscience dying man? O look to the end, and live as you die, and set most by that, and seek that now, which you know you shall set most by at last, when full experience hath made you wiser!

Direct. VI. Remember that riches do make it much harder for a man to be saved; and the love of this world is the most common cause of men's damnation.' This is certainly true, for all that poverty also hath its temptations; and for all that the poor are far more numerous than the rich. For even the poor may be undone by the love of that wealth and plenty which they never get: and those may perish for over-loving the world, that yet never prospered in the world'. And if thou believe Christ, the point is out of controversy: for he saith, "How hardly shall they that have riches enter into the kingdom of God? For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. And they that heard it said, Who then can be saved? And he said, The things which are impossible with men, are possible with God." "But woe unto you that are rich, for you have received your consolation: woe unto you that are full, for ye shall hunger." Make but sense of these and many such like texts, and you can gather no less than this from them, that riches make the way to heaven much harder, and the salvation of the rich to be more difficult and rare, proportionably, than of other men. And Paul saith, "Not many wise men after the flesh, not many mighty, not many noble are called "." And the lovers of riches, though they are poor, must remember that it is said, "That the love of money is the root of all evil"." And "Love not the world, nor the things that are in the world: for if any man love the world, the love of the Father is not in him." Do you believe that here lieth the danger of your souls? and yet can you so love, and choose, and seek it? Would you have your salvation more difficult, and doubtful, and impossible with men? You had rather choose to live where few die young,

m

Socrates dixit, Opes et nobilitatem, non solum nihil in se habere honestatis, verum et omne malum ex eis oboriri. Diog. Laert. in Socrat. lib. ii. sect. 31. p. 99. k Luke xviii. 24-27. 1 Luke vi. 24, 25. m 1 Cor. i. 26.

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