fwers, That with God all things are poffible; implying, that it was poffible for the grace of God to work this great change in the hearts of men.

THOSE who will ftill be fancying (for there is nothing but fancy to fupport it) that this command related only to this young man, ought to obferve, that this young man was very virtuous; that he was fo eager after eternal life, as to run to our Saviour, and put the queftion to him upon his knees; and that for these things our Saviour loved him.

Now can it be imagin'd, that our Saviour would make falvation more difficult to one who was thus difpos'd, than to others?

THAT he would impofe particularly hard terms upon one whose virtues had already gain'd his love?

AND fuch hard terms, as for their difficulty might juftly be compared to a camel's going through the eye of a needle. Would he make him lacking in one thing, which other men might lack in all ages without any hinderance of their falvation? Would he send him away forrowful on the account of fuch terms, as are no longer terms to the Chriftian world?

As this cannot be fuppos'd, we must allow, that what our Saviour requir'd of that young man, was not upon any particular account, or to fhew his authority of demanding what he pleas'd; but that he requir'd this of the young man for the fake of the excellency of the duty, because it was a temper neceffary for Chritianity, and always to be requir'd of all Christians: it being as eafy to conceive, that our Saviour should allow of lefs reftitution and repentance in fome finners than in others, as that he should make more denial of the world, more affection for heaven, neceffary to fome, than to others.

I fuppofe it cannot be denied, that an obedience to this doctrine had fhewn an excellent temper; that it was one of the most noble virtues of the foul; that it was a right judgment of the vanity of earthly riches; that it was a right judgment of the value of heavenly

treasures;

treasures; that it was a proper inftance of true devotion to God.

BUT if this was a temper fo abfolutely, fo excellently right then, I defire to know, why it has not the fame degree of excellency still?

HATH heaven or earth fuffer'd any change fince that time? Is the world become now more worth our notice, or heavenly treasure of lefs value, than it was in our Saviour's time? Have we had another Saviour fince, that has compounded things with this world, and helped us to an eafier way to the next?

FARTHER, it ought to be observed, that when our Saviour commandeth the young man to fell all and give to the poor; he gives this reafon for it, and thou fbalt have treasure in heaven.

THIS manifeftly extends the duty to all rich men, fince the reason that is given for it, either equally obliges all, or obliges none; unless a treasure in heaven can be faid to be a valuable confideration to fome, but not to others.

THE matter therefore evidently comes to this; either we must fay, that our Saviour did not make a reasonable propofal to the young man that what he requir'd of him, was not fufficiently excellent in it self, and advantageous to him; or we must allow, that the fame propofal is as reasonable for us to accept of now, as it was in the first ages of the church.

WE must observe too, that if all the reasons, which prefs'd this duty upon the young man, equally recommend it to us; if we neglect it, we are equally unreafonable with him who went away forrowful.

LET those who are startled at this doctrine, and think it unneceffary now, deal faithfully with their own hearts, and ask themselves, whether they fhould not have had the fame diflike of it, had they lived in our Saviour's days? or, whether they can find any one reafon, why they should have been fo fpiritual and heavenly then, which is not as good and as ftrong a reafon for their being as spiritual and heavenly now?

LET

LET them confider, whether, if an Apoftle was to rife from the dead, calling all rich men to this doctrine, they would not drive their coaches from fuch a preacher, rather than be faved at fuch a price.

To proceed: If this felling all, this renunciation of worldly wealth, was not requir'd for the excellency of the duty, and its fuitableness to the fpirit of Chriftianity, it will be hard to fhew a reafon, why fuch voluntary felf-denial, fuch renunciation of one's own enjoyments, fuch perfecution of one's felf, should be requir'd at a time when Chriftianity expos'd its members to fuch uncommon hatred and perfecution from other people.

OUR Saviour allowed his difciples, when they should fall under perfecution, to flee from one city to another; tho' they were to be as harmless as doves, yet he commanded them to be as wife as ferpents.

IF therefore the enjoyment of riches had been a thing that had suited with his religion; was not a renunciation of all worldly wealth, a temper neceffary, and never to be difpenfed with; one would fuppofe, that it would leaft of all have been impofed, at a time when there were fo many other unavoidable burdens to be undergone.

SINCE therefore this forfaking and renouncing all by our own act and deed; fince this degree of felf-denial and felf-perfecution was commanded at a time when all the world were enemies to Chriftians; fince they were not then spared or indulged in any pleafurable enjoyments of their worldly wealth, but were to add this inftance of fuffering to all the fufferings from their enemies; we may be fure that it was required because it was a neceffary duty; because it was a proper behaviour of fuch as were born of God, and made heirs of eternal glory.

IF this be true; then it must be own'd, that it is fill the fame neceffary duty, and is now as well that proper behaviour of thofe who are fons of God, as ever it was.

FOR

FOR Chriftianity is just that fame spiritual heavenly ftate that it was then; the dignity of Chriftians has fuffered no alteration fince that time, and a treasure in heaven, an eternal happiness, are still the fame great and important things."

CHAP. IV.

A continuation of the fame fubject.

ANY one that is at all acquainted with fcripture,

must observe, that the doctrine of the foregoing chapter is not barely founded on thofe particular texts there confidered; but that the fame spirit of renouncing the world, is the most common and repeated fubject of our Saviour's heavenly instructions.

A certain man faid unto him, Lord, I will fol low thee whither foever thou goeft. And Jefus faid unto him, the foxes have holes, and the birds of the air have nefts, but the Son of Man hath not where to lay his head. (a)

ANOTHER alfo faid, Lord, I will follow thee, but let me firft go bid them farewell that are at home at my boufe.

AND Jefus faid unto him, no man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

THESE paffages are all of a kind with what our Saviour faid to the young man; they directly teach that fame renunciation of the world, as the first and principal temper, the very foul and effence of Chriftianity.

(a) Luke ix. 57, 58.

THIS doctrine is prefs'd, and urged upon us by various ways, by every art of teaching, that it might enter into the heart of every reader.

THE kingdom of God, faith our Saviour, is like unto a merchant-man seeking goodly pearls, who, when be had found one pearl of great price, he went and fold all that he had, and bought it. (a)

THE doctrine of this parable needs no interpretation; it is plain and strong, and preffes home the advice that our Saviour gave to the rich young man.

WHEN it fays, that the kingdom of God is a pearl of great price, I fuppofe it means, that a great deal is to be given for it; and when it fays, that the merchant went and fold all that he had, and bought it, I fuppofe this is to teach us, that it cannot be bought at any less price.

THE modern Jews would be upon much eafier terms than those who lived in our Saviour's days, if we can now tell them that the kingdom of God is no longer like one pearl of great price, and that they need not fell all that they have, and buy it; but may go on feeking pearls as they used to do, and yet be good members of the kingdom of God.

Now if we may not preach fuch a new gospel as this to the prefent Jews, I don't know how we can preach it to Chriftians.

THIS parable does not fuppofe, that the merchant went to trading again, after he had fold all, and bought this pearl of great price. He was content. with that, and did not want any other riches.

Ir the kingdom of God is not riches fufficient for us, but we must add another greatness, and another wealth to it, we fall under the condemnation of this parable.

(a) Matth. xiii. 45. -
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