ward of serving God, when the preference is given to Mammon, as in the case which we have been now considering. Any evil habit permitted, and not resisted; persevered in, not renounced,-will be to us, what his great possessions were to this ruler. The possessions were what he would not abandon : the wrong doings are what we refuse to part with. And the end must be the same: for "if a man keep the whole law, and yet offend "-allow himself to offend-" in one point, he is guilty of all." We name the name of Christ to no purpose, unless we follow him fully unless we consent to bear his cross, we can never expect to share his crown.

Even to the last, and at the last, there will be much lacking. The closest obedience is imperfect, and even our good works have something in them to be pardoned. But the thing that is wanting, must not be sincerity; we must not be professing one thing, and doing another: we must not be praying with our lips for an inheritance above, whilst he who knows our hearts, sees that this present world is reigning in them, and offers gratifications which for the sake of eternal life we cannot be contented to resign.

1 James ii. 10.

LECTURE LXIII.

THE DANGER OF WEALTH.

MARK X. 23-27.

23. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!

But

24. And the disciples were astonished at his words. Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter the kingdom of God.

Not because riches disqualify a man for the kingdom of God, but because they make him indisposed towards it. Many who are possessed of riches have a high place in God's favour. The man to whom in the parable five talents are assigned, is not dismissed from the gate of heaven, because he had "in this life good things:" on the contrary, he is raised the higher, because he used his "good things" in a manner pleasing to his Lord: and he is treated as the faithful servant, who having been proved faithful over a few things, shall now be made ruler over many things.' Like Abraham, who was " very rich in cattle, in silver, and in gold :" yet was honoured

1 Matt. xxv. 21.

2

2 Gen. xiii. 2.

as "the friend of God:" or like Joseph, who walked before God blameless, with the treasures of a kingdom at his command. The description which our Lord has left of the last judgment shows how wealth may be employed, so that its possessors may be blessed of the Father." One who has no more than his own necessities require, has it not in his power to feed the hungry or clothe the naked, or relieve the fatherless and widows in their affliction." According to the arrangement of divine Providence, some must have riches, and God does not so order the world, that any class of men should necessarily be excluded from his favour.

Our Lord therefore explains this to his disciples, who were astonished at his words. They need not have been astonished. What they had seen might have prepared them for what they heard. They had seen a young man approach our Lord, apparently desiring to enter into the kingdom of God. They had heard him instructed in the way by which he might enter it. It had been as it were brought nigh to him. But he had turned back, and gone away grieved, for no other reason than because he had many possessions: was "rich in this world."

Here therefore was an example, how hard it is to have riches, and not to trust in riches: to trust in them for happiness: to find such delight and gratification in what they procure, that all the tastes and inclinations are turned that way, and cannot rise towards God or heaven. This is the danger. Riches supply the means of luxury enable the possessor to

3 See Matt. xxv. 34-40.

indulge the "lust of the flesh, the lust of the eye, and the pride of life; which are not of the Father but of the world." In the enjoyment of these, the heart becomes estranged from God; and the affections are set on things below, not on things above.

Multitudes through this snare, like the young ruler in the narrative, remain content to have "their portion in the present world:" to be such as our Lord terms the "children of this generation:" having little other thought or care, than how they can best "take their ease, eat, drink, and be merry."

But the danger is shown more remarkably by the effect of riches even on those who have been "once enlightened, and have tasted of the heavenly gift." Not to dwell on the case of Solomon,-the pride and vanity arising from the enjoyment of wealth has left a stain on the otherwise blameless character of King Hezekiah. "He had exceeding much riches and honour; and he made himself treasures for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels." And when the ambassador from the King of Babylon brought him letters of congratulation on his recovery from sickness, "he showed them all the house of his precious things, the silver and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not." 6 This was the pride

4

Heb. vi. 4.

5

2 Chron. xxxii. 27.

6 Kings xx. 13.

of wealth, dwelling in the heart, and drawn forth by the visit of these ambassadors; and we are expressly told that in this case "God left him, to try him, and that he might know all that was in his heart :"7 and discovering it in time, might "humble himself,” and avert" the wrath of the Lord" which threatened him, because he had not "rendered again according to the benefit done unto him." 8

Others in like circumstances, are in like danger with Hezekiah: so that our Lord finds no expression too strong to warn his disciples of the peril.

25. 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.

26. And they were astonished out of measure, saying among themselves, Who then can be saved?

27. And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

The Lord was aware of the dismay of his disciples at hearing a sentence which seemed to make the ascent of heaven so difficult. And casting his eyes upon them with tenderness, he comforts them by saying, that he had spoken of the natural heart of what man is, when" left," like Hezekiah, "to himself." With men it is impossible that riches should not corrupt and deprave the heart. They present so much to attract, and gratify, and delight the natural disposition, that man becomes a willing captive to them, and cannot escape from the chains in which

7 Chron. xxxii. 31.

• Ib. 25, 26.

Y