a proverb among the Jews; whereby, under terms of abfolute impoffibility, they would denote a thing in the last degree difficult, or impoffible only in a fenfe, viz. without the interpofition of the divine power. And therefore when his disciples, at the hearing of this, were exceedingly amazed, saying, Who then can be faved? Jesus anfwers, With men this is impossible, but with God all things are possible. By the difciples asking, who then can be saved? they seem to be gone into the opinion, that the rich were the most favoured of God in this world; or however, that they stood faireft for a better, as having the greatest advantages for their fouls. They are fenfible, that other conditions had their snares and temptations, as well as theirs who had great abundance, and that there might be the predominant love and defire of this, where there was not the poffeffion: and if these things fo greatly endangered the fouls of the rich, they could not but be in pain for the reft, and difcover fome doubt, of the happiness of any. Our Lord looking upon them, and observing the working of their thoughts, so far yields as to intimate, that were men left to themselves, confidering what they were to be kept from, and wrought to, there would be reason enough to afk, Who then can be faved? And the answer must be, none. But that which cannot be done by human power, may be expected from divine omnipotent grace; and thus persons of all ranks, and even the rich, may be brought to heaven.

The reason of the particular difficulty in their case, is mentioned in the other Evangelists, viz.

2

their

their trust in riches, which 'tis hard to move them from, and bring them tochoose, and trust and rest in God as their portion, and fo deny themselves, and act accordingly, as those that believe that God is infinitely better in himself, and better to them than all the world. This is to be the prevailing sense and practise of all that are faved : but how insufficient is human perfuafion to lead to it, or any thing short of the power of God? Hence, in St. Mark, we read Jesus answered thus, How hard is it for them that trust in riches to enter into the kingdom of God, Mark x. 25. And because this is what great poffeffions so naturally and strongly lead to, in St. Luke, 'tis put upon the having them: How hardly shall they that have riches, enter into the kingdom of God, Luke xviii. 23. 'Tis hard to have riches, and not trust in them. 'Tis hard to bring men off from such a trust, which yet must be done, or salvation is impoffible. 'Tis more conceivable that a * camel, or cable-rope (as fome will read it) should pass thro' the eye of a needle, than that a rich man, trusting in his riches, should without a change, enter into heaven. And if hereupon the question be, who can prevent or cure this? It may be answered, God. The difficulty, tho' great and infuperable to us, is not

* Κάμηλο, without straining it to κάμιλο, some will have to signify both a camel and a cable-rope, and choose the latter, as agreeable to the Syriack and Arabick verfions, befides that, as noted by Buxtorf, 'tis used by the Jews, in the same proverbial way: but as to the difficulty, 'tis designed to intimate, either reading make it much the fame, i. e. such as is not in an ordinary way to be overcome. Whitby's Annot. in Mat. xix, 24.

Vid.

fo

so to him: is there any thing too hard for the Lord?

Notwithstanding the tendency of riches, to fix their owners at a distance from Christ, and fill with difficulty their way to heaven, this does not speak a danger that is a just ground of despair. Though not many mighty, not many noble are called, 'tis not faid there are none. Abraham was rich and righteous too; confiderable, by the blessing of God, in this world, and heir to a better, in the faith of which he lived and died, and then exchang'd his faith for fight and poffeffion. The parable takes care to fix him afar off from the place of torment, that we may conceive of him in heaven, at the same time that it tells us of the nameless rich man, one of his pofterity, in hell.

In the language of scripture, the state of happiness above, is represented by Abraham's bosom, and from this none shall be excluded, upon the account of their rank, who inherit his faith. Both grace here, and glory hereafter, are among the things, in the participation of which the rich and poor may meet together. Lazarus of Bethany, whose circumstances enable him to be hofpitable to others, is said to be one whom Jefus loved; which is understood of a special affection, and as a true believer in Christ, 'tis not doubted, he is now with him, as well as Lazarus the beggar, who dying, is carried by angels to

heaven.

The poffeffion or want of outward riches, will by no means warrant any to cast off all hope

of having the better ones that relate to the foul and eternity.

;

Wealth may be accompanied with grace, and thereby the mammon of unrighteousness (riches call'd by that name) so managed, as that the faithful stewards, when failing here, may find friends to receive them into everlasting habitations.

The precious things of heaven, and those of the earth, come into the blessing upon Jofeph, Deut. xxxiii. 13. And after 'tis said to prevail to the utmost bound of the everlasting bills, 'tis moreover crown'd with the good-will of him that dwelt in the bush, the favour of the everlasting God.

Grace has effectually taught fome, and can influence more, amidst the largest possessions on earth, to have their eye on a better country that is a heavenly; and as pilgrims and strangers, to take the way of self-denial to it, counting this their greatest advantage by a fair eftate, that they had fomething of value to use for Chrift, and after all, to esteem as nothing in comparison of him. Thus faith proves their victory over the world, and has an honour raised to it, in keeping it out of their hearts, when they have most of it in their hands...

'Tis indeed sadly true, that the profperity of fools often destroys them; but 'tis owing to their folly that it does so. There's no need of a meffenger from the dead to give them warning of their danger. They may learn this from the word, and what course is to be taken to prevent their ruin. Watchfulness and prayer, and fetting themselves to improve the helps offered, would VOL. III.

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engage God on their fide to keep them safe : and the neglect of these, thro' the folicitations of flesh and sense, which by what they have of the world, they are capable to indulge, leaves them without excuse.

They that have most of the good things of this life, need not, unless they will, take them for their portion. The earth is indeed given to the children of men, but not to be to them instead of God. They might easily know that a portion ought to be an adequate abiding thing: but the fashion of this world is passing away, and they are going out of it they know not how foon, and tho' God fill their bellies with his hid treasure, 'tis strange they need be told, that they have fouls to be provided for, which none of these things can fuit or fatisfy.

'Tis however plainly declared, that here is not their reft; and therewith the call urged to arise and look out after something better, which is also held up before them; life and immortality being brought to light by the gospel: And 'tis the making light of this, and cleaving to present enjoyments as their happiness, that is their undoing. Upon this ground, Christ pronounces a woe unto the rich, as having received their confolation; but this by no means belongs to them, who knowing the emptiness of all this world, with Luther, humbly profess they will not be put off with it.

3. The afflicted must not be forgotten, there is room for them.

The pains of the body are no proof, that God will have no mercy upon the foul: nor is it to le taken as the import of the troubles that may : be