“O Lord, I thy sinful creature, whom thou hast called to a lively hope of glory in Christ Jesus, beg of thee to grant me a _thousand_ times more riches than I _need_, that I may be able to gratify myself and family in the delights of eating and drinking, state and grandeur. Grant that as the little span of life wears out, I may abound more and more in wealth; and that I may see and perceive all the best and surest ways of growing richer than any of my neighbours. This I humbly and fervently beg, in the name, &c.”
Such a prayer as this should have had no place in this treatise; but in hope that proportionably as it offends the _ear_, it may amend the _heart_.
XIII. There is no one, I believe, but would be ashamed to put up such a prayer as this to God. Yet let it be well observed, that all are of the temper of this prayer, but those who have renounced the world.
We need not go among villains, and people of scandalous characters, to find those who desire a _thousand times_ more than they want, who have an eagerness to be every day richer and richer, who catch at still new ways of gain; and scarce think any thing enough, except it equals or exceeds the estate of their neighbours.
I beg of such that they would heartily condemn the profane and unchristian spirit of the foregoing prayer, and that they would satisfy themselves, nothing can be more odious and contrary to religion.
But let them be assured also of this, that the same things which make an unchristian prayer, make an unchristian life.
For the reason why these things appear so odious in a prayer, is because they are so contrary to the spirit of religion. But is it not as bad to _live_ contrary to the spirit of religion, as to _pray_ contrary to it?
At least, must not that way of life be highly blameable, which is so shocking when put into the form of a prayer?
XIV. Need we any other conviction, that this manner of life is contrary to the spirit of Christianity, than this, that the praying according to it in Christ’s name, comes near to blasphemy?
Let it be considered how we should abominate a person, whom we knew to use such a prayer: and let that teach us, how abominable such a life must appear in the eyes of God! And with this addition of folly, that we call the prayer _profane_, but think the life that answers to it to be _Christian_.
From all this it is plain, that the present followers of Jesus Christ, have no more to do with worldly enjoyments, than those he chose while he himself was on earth; and that we are to have the same heavenly devotion to God, the same affection, as any of those he conversed with in the days of his flesh.
XV. Yet notwithstanding the scriptures are so express, men will not give up their pre-conceived opinions.
It will still be asked, Where can be the harm of getting or enjoying an estate?
Whether it be not a commendable thing, to _provide an estate_ for one’s family?
And what people of birth and fortune are to do with themselves, if they are not to _live up to_ their estates and qualities?
To the first question let it be answered, _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 seek._
Now, if to be careful and thoughtful, even about the necessaries of life, be a care that is here forbidden, and that because it is such a care as only becomes Heathens; surely to be careful and thoughtful how to raise an estate, and enrich one’s family, is a care that is sufficiently forbidden in Christians. And he that can yet think it lawful, to make this the care and design of his life, is too blind to be convinced by arguments. Our Saviour saith, _Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life_. He commands us not to _lay up for ourselves treasures on earth_; he assures us that we _cannot serve_ God _and mammon_.
Now these places have no meaning, if it is still lawful for Christians to heap up treasures, to labour for estates, and pursue designs of enriching their families.
XVI. I know it is easy to evade the force of these texts, and to make plausible harangues, upon the innocency of labouring to be rich, and the consistency of serving God and mammon.
I don’t question but the rich young man in the gospel could have made a very good apology for himself, and have shewn how reasonable and innocent a thing it was, for so good and so young a man to _enjoy_ an estate.
The _rich man_ in torments could have alledged how _much good_ he did with his fortune; how many _trades_ he encouraged with his _purple_ and _fine linen_, and faring _sumptuously_ every day; and how he conformed to the _ends of society_, by so spending his estate.