THIS Remark, and the other following one, where our Saviour faith, It is eafier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of God, undeniably fhew us thus much, that what is here required of this young Man, is alfo requir'd of all rich Men in all Ages of the Church, in order to their being true Members of the Kingdom of God.

FOR how could this be faid of rich Men, that they can hardly and with more Difficulty enter into the Kingdom of God, if they were not oblig'd to the fame, that this rich Man was oblig'd to.

FOR if they may enjoy their Estates, and yet enter into the Kingdom of God, the Difficulty is vanifh'd, and they may enter with Eafe, though this young Man was put upon much harder Terms.

IF therefore we will but use common Senfe in understanding these Words of our Saviour, we muft allow that they relate to all rich Men, and that the fame Renunciation of all Self-enjoyment, is required of them, that was required of this young Man.

HIS Difciples plainly understood him in this Senfe, by their faying, Who then can be faved? And it appears by our Saviour's Answer, that he did not think they

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understood him amifs; for he seems to allow their Remark upon the Difficulty of the thing, and only anfwers, 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 Question 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 Salvation more difficult to one who was thus difpos'd than to others?

THAT he would impofe particularly hard Terms upon one whofe 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 hindrance of their Salvation? Would he fend him away forrowful on the account of fuch Terms, as are no longer Terms to the Chriftian World?

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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 Sake of the Excellency of the Duty, because it was a Temper neceffary for Christianity, and always to be requir'd of all Christians: It being as eafy to conceive, that our Saviour fhould allow of lefs Reftitution and Repentance in fome Sinners than in others, as that he should make more Denial of the World, more Affection for Heaven, neceffary to fome, than to others.

I SUPPOSE it cannot be deny'd, that an Obedience to this Doctrine had fhewn an excellent Temper; that it was one of the most noble Virtues of the Soul; that it was a right Judgment of the Vanity of earthly Riches; that it was a right Judgnent of the Value of heavenly Treafures; 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 ftill?

HATH Heaven or Earth fuffer'd any Change fince that time? Is the World become

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 easier 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 Reason for it, and thou shalt have Treafure 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 say that our Saviour did not make a reasonable Propofal to the young Man, that what he required of him, was not fufficiently Excellent in it felf, and advantagious to him, or we must allow that the fame Proposal is as Reasonable for us to accept of now, as it was in the firft Ages of the Church.

WE must Obferve too, that if all the Reasons which prefs'd this Duty upon the young Man, equally recommend it to us, that if we neglect it, we are equally

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Unreafonable with him, who went away Sorrowful.

LET thofe who are ftartied at this Doctrine, and think it unnecessary 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 fhould have been fo Spiritual and Heaven-, ly then, which is not as good and as strong a Reason for their being as Spiritual and Heavenly now.

LET them confider, whether if an Apostle 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 required for the Excellency of the Duty, and its Suitableness to the Spirit of Chriftianity, it will be hard to fhew a Reason, why fuch voluntary Self-denial, fuch Renunciation of one's own Enjoyments, such Perfecution of one's felf, fhould be requi red at a Time, when Christianity expos'd its Members to fuch uncommon Hatred and Perfecution from other People.

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