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Particular Advice to 1.doria them ; but we shall find the Causes thercof toibe, for the most part, those ill Customs of Sloth and Negligence, which grew upon them in their Youth, by being over tenderly and softly brought up, and not sufficently inured to Diligence and Industry, to Appli, cation and Attention of Mind. For by a most preposterous Education, instead of being exercised in folid Reason, for the right apprehension of Things, and inftructed in good Morals for the Government of their Lives, and true Religion for the faving of their Souls ; The first Principles that are commonly taught them, are, how to please their Senses, and pamper their ap: petites, from whence one may easily guess, what fort of Habits and Customs, they are like to take up., 113. If we consider the Allurements of the World, and where it is that they chiefly prevail, we may soon perceive, that the Persons, who above others are most dangerously enticed by thems. are those whom the Men of the World do most flatter, and who enjoy the Things of the World in the greatest abun, dance.

?Tis the Unhappiness of Young Gentlemen of good Estates, that they have commonly round about them many flattering Companions, dependents, and Servants, who wheedle and decoy them, by high Praises, and mean Compliances; who applaud their Vices, as well as their Virtues, extolling whatever they say or do, or at least extenuating and excusing what cannot with any Pretence be commended. These go along with all their Fancies, and entertain them with all forts of things, which may take off their Relish for What is Wise and Good, that they may serve their own Designs, upon the weakness of their Conduct, and the corruption of their Maoners. The World is full of bafe mercenary Souls, who continually make their Court to the Rich and Opulent. The Wealthy young Heir shall be follow'd by many of them, who will of:

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fer up to him their poysonous Incense, make Panegy-
ricks upon his very Blemishes, and Caprices, and en-
deavour by Creeping and Colloguing, or any base Ar-
tifices, to insinuate into him, that they may participate
of fome of the lefluences of his Plenty. These servile
Spirits will be cruelly obsequious to all the Humours
and Lufts of their Young Master, and the ready In-
struments of accomplishing his most irregular Defires.
?Tis their Interest to please a Person, from whom they
hope to receive Favours and Benefits; and that they
may ingraciate themselves, they reprefent tbe least Thaa
dow of any good Quality appearing in him, as a most
fubftantial Virtue and colour and conceal all the In-
stances of his Sin and Folly, under some fpkious Name,
or artificial Disguise. If he be Proud," Insolent, and
Arrogant, they will call him Noble and Generous;
if he be Covetous, he shall be ftiled Frugal'; if Prodi-
gal, Magnificent. If he be Malicious and Revenge-
fol, he shall be said to be wary and Cautious; if he
be Rafh, Bold, and Daring, he shall be applauded for
his Courage. Now, fince all sorts of Persons, especi.
ally the Yoong, the Gay, and the Rich, are apt to che
rish a good Opinion of themselves, and love to be com-
mended and Flattered, rather than seriously advised,
how hard must it be for such a one to correct any of
his Faults, who is heartned, and encouraged in them
all, by the foothing Caresses, and fawning Praises, of
those false Friends, and diffembling Parasites, that con-
tinually feed him with fair Words, and scruple not to
excuse and palliate the worst of his Actions.

Neither is his Danger less from the Things themselves, for the sake of which, his servile Flatterers do so much abuse him; viz. The Riches, the Pleasures, and the Honours of the World. There are the three great Baits by which the World Entices, Captivates, and Destroys the Children of Men, and none nore than the Sons of the Nobles. Some general Account of these dangerous Soares, as they often prove, has been

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already given, and I shall now more diftin&ly and particularly consider each of them.

To begin with the First, The Danger arising from the deceitfulness of Riches of this we have a notable Instance in that Wealthy Young Man in the Gospel, who with much seeming Zeal and forwardness, came running to opr Saviour, and with « Reverence worthy to be given to such an extraordinary Teacher, knocled down before him, and made this most important 10goiry, Good Master, what shall I do, that I herit eternal Life Mark 10. 17. To wbich Christ replies at the 19th Verse, Thon knoweft the Commandments, Do not commit Adultery; do not Kill, &c. As if he had said, You are not ignorant of these Laws and Precepts, the observance of which, God has declared to be the Condition of Life and Happiness. The Rich Young Man hereupon hoping to be commended for his Virtue, said unto Christ, Master, all these have I kept from my Youth, Verse 20. adding further, as St. Matthew relates, What lack 1 yet? Is there any thing more to be done by me. Then Jesus beholding him loved him, and said unto him, One thing rbou lackest : Go thy way, fell whatsoever thou hast, and give to the poor, and thou shalt have Treasure in Heaven ; and come and take up the Crofs and follow me. Verse 21. Or according to St. Matthewo; If thou wilt be perfekt, go and sell what thou hast, and give to the Poor, &c. Matt. 19. 21. that is to say, Though you think you have already performed the indispensable Gonditions of obtaining eternal Life; yet if you aim at a great degree of Perfection, and will do a Noble Act of extraordinary Piety, then shew your brave contempt of the World; distribute your Wealth among the Poor ; lay aside all Earthly Affairs, and fo you will be duly prepared to be a follower of me through Affii&ti. ons and Sufferings, and to be a Preacher of my Gospel, for which you Thall have an extraordinary degree of Reward in Heaven. But this Young Man of Quality preferred his Eftarę here below, before all the immense

Trea. Treafures above, wbich our Lord had promised him, For be immediately forsook Cbrift, and went away grie. ved, because be bad great poffeßions, Verse 22.

Our Saviour indeed doch not seem to have bidden bim part with his Estate, as a thing absolutely necessary to his being a good Man, but only as a thing necessary at that time, to his being one of his most eminent Dis. ciples. This Injun&ion of our Blessed Lord,Sell mbarfogo ver thou haft and give to she Poor, is no general or common Precept of universal' Obligation to all the Pofessors of Wealth: For if they make a liberal and Charitable Di. Itribution of some competent part thereof, to relieve the Wants of the Indigent, they may very. Lawfully and Comfortably enjoy all the Remainder, provided they be Pious and Just, Sober and Moderate in the use of it. But this was a special and peculiar Precept, par, tịcularly given to that Rich Young Man for his Trial, that our Saviour might hereby convince him of his inor dinate Love of the World, and the Things thereof, which he was onwilling to relinquith; and also that he might from hence take occasion to represent the Dan gers and Temptations, which great Riches create to the Poffeffors of them. For in the very next Words we meet with those his severe Sayings concerning Rich Men, Verses 23. 24, 25. Jesus looketh round about and faith unto bis Disciples, How hardly shall they that have Ricles enter into the Kingdom of God. And his Disciples were astonished at his Words. But Jesus answered again and faith unto them, Children, How hard is it for them that trust in Riches to enter into the Kingdom of God? It is easier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of God. At this Discourse his Disciples were not only mightily surprized, and startled, but.fo exceedingly amaz'd, that chey cried out, Wbo eben can be Saved ? Verse 26. They imagined that Christ affirmed it to be an impollible ching for a Rich Man to enter into the Kingdom of Heaven. Which Mistakes of theirs he presently corrects, by an intimation, that he chiefly {pake of those that trust in their Riches ? and that the

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great Obstacle in their way to Salvation, was not the bare poffefling of Wealth, but the reposing their Cond fidence in it, and entertaining an immoderate Affection for it. But yet, because 'tis no easie ching for those that have Riches not to put their Trust in them; there. fore he again asserts the great difficulty of the Richi Mao's encring into the Kingdom of God, comparing it to a Camel's passing through the Eye of a Needle, according to a Proverbial Expression among the Jews, and especially the Talmudists, concerning a Matter very hard to be performed, though there were no Impossibility in the Case ; only he substitutes the Camel instead of the Elephant, which was used in ther Pro verb. And the Rich Man big with his Wealth, and Carrying a large and heavy load of it, rather for others than for himself, is Elegantly enough represented by a Camel, as the Strait Gate which leads to Life, is by the Eye of a Needle.

I confess what our Saviour here speaks, may be thought chiefly to refer to his own Times, and the first Ages of the Church, when there was often a necessity of forsaking all Earthly Possessions to follow Christ; together with the suffericg no small Scorn and Derision from the World, to which Rich Men exposed them. selves, by taking so out wardly mean a Profession upon them. Upon which account it is the less to be wondred at, if in those difficult Times 'such were very hardly brought to subject themselves to the Gospel. Eusebius in his Sixth Book has particularly observed, Thae under the Perfecution by Decius, the Rich Men among the Christians were most easily and miserably foiled. But yet in the Histories of all Ages, as well as those of the Primitive and Persecuted Church, we shall find how few comparatively there have been of the Wealthy and O. pulent, that have been troly and stedfastly Religious: And the Experience of all Times has shewn, how hard it it is to have an affluence of Riches, and not be too much exalted by them, or place too great a Confidence

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