that it is alike abfurd to fuppofe, that any thing that was once neceffary to be done, fhould ever be lawful to be left undone.

FOR is it abfurd to fuppofe, that Articles of Faith, fhould not have always the fame Relation to Salvation? And is it not equally abfurd to fuppofe the fame of any Graces or Virtues of the Soul? That the Kingdom of Heaven fhould at fuch a time be only open to fuch Degrees of Piety, of heavenly Affection, and dying to the World, and at other Times make no Demand of them.

AGAIN, I believe all Men will readily grant, that whenever the Church falls into fuch a State of Perfecution as was in the Beginning, that we are then to suffer for the Faith as the first Christians did.

Now I ask why we are to do as they did, when we fall into the like Circumstances?

Is it because what they did was right and fit to be done? Is it because their Example is fafe and agreeable to the Doctrines of Chrift? Is it because we muft value our Lives at no higher a Rate, than they valued theirs? Is it because suffering for the Faith, is always that fame excellent Temper, and always entituled to the fame Reward?

IF these are the Reasons, as undoubtedly they are, why we muft fuffer as they did, if we fall into fuch a State of the Church as they were in, do not all the fame Reafons equally prove that we must use the World as they did, because we are in the fame World that they were in?

FOR let us here put all the fame Queftions, in Relation to their Self-denials, and Renunciation of Riches, was not what they did in this Refpect right and fit to be done? Is not their Example fafe and agreeable to the Doctrines of Chrift? Are we to value our worldly Goods, more than they valued theirs? Is not the renouncing earthly Enjoyments for the Sake of Chrift, always that fame excellent Temper, and always entituled to the fame Reward?

THUS we fee that every Reafon, for fuffering as the firft Difciples of Chrift did, when we fall into the fame State of Perfecution, that they were in, is as ftrong and neceffary a Reafon for our contemning and forfaking the World, as they did, because we are fill in the fame World that they

were in.

IF it can be fhewn, that the World is changed, that its Enjoyments have not that Contrariety to the Spirit of Chriftianity, that they had in the Apoftles Days, there may be fome Grounds for us Chriftians to

take

take other Methods than they did. But if the World is the fame Enemy it was at the firft, if its Wisdom is ftill Foolishness, its Friendship ftill Enmity with God, we are as much obliged to treat this Enemy, as the first Disciples of Chrift did, as we are obliged to imitate their Behaviour towards any other Enemies and Perfecutors of the common Chriftianity.

AND it would be very abfurd to fuppole, that we were to follow the Doctrines of Chrift in renouncing the Flesh and the Devil, but might abate of their Enmity in Regard to the World, when it is by our Ufe of worldly Goods, that both the Flesh and the Devil gain almost all their Power

over us.

HAVING faid thus much to fhew that the Gospel belongs to us in all its Doctrines of Holiness and Piety, I fhall proceed to enquire, what Heavenly Affection, what Renunciation of the World, and Devotion to God, is required of Chriftians in the holy Scriptures.

WE find in the Paffage already quoted, with feveral others to the like Purpose, that our Saviour faith, as a common Term of Christianity, that whosoever he be of you that forfaheth not all that he hath, he cannot be my Difciple.

G 4

St.

St. MARK tells us, There came one running, and kneeled to him, and asked him, Good Mafter, what shall I do that I may inherit eternal Life? And Fefus faid unto him, thon know ft the Commandments, do not commit Adultery, do not kill, do not steal, do not bear false Witness, defraud not, honour thy Father and Mother (a).

AND he answered and faid unto him, Mafter, all thefe have I obferved from my Youth.

THEN Jefus beholding him, loved him, and faid unto him, one thing thou lackest, go thy way and fell whatsoever thou haft, and give to the Poor, and thou shalt have TreaJure in Heaven, and come take up the Crofs and follow me.

AND he was fad at that Saying, and went away grieved, for he had great Poffeffions.

IN St. Matthew it is thus, If thou wilt be perfect, go and fell that thou haft, &c.

SOME have imagined, that from our Saviour's ufing the Expreffion, If thou wilt be perfect, that this was only a Condition of fome high uncommon Perfection, which Chriftians as fuch, were not obliged to afpire after, but the Weakness of this Ima

(a) Chap. x. 17.

gination

gination will foon appear, if it be confider'd, that the young Man's Question plainly fhew'd what Perfection it was that he aim'd at; he only ask'd what he should do that he might inherit eternal Life. And it was in answer to this Question, that our Saviour told him, that though he had kept the Commandments, yet one thing he

lack'd.

So that when our Saviour faith, if thou wilt be perfect, it is the fame thing as when he faid, if thou wilt not be lacking in one thing, that is, if thou wilt practice all that Duty which will make thee inherit eternal Life, thou muft not only keep the Commandments, but fell that thou haft and give to the poor.

IT plainly therefore appears, that what is here commanded is not in order to fome exalted, uncommon Height of Perfection; but as a Condition of his being a Christian, and securing an Inheritance of eternal Life.

THIS fame thing is farther prov'd from our Saviour's general Remark upon it; How hardly fhall they that have Riches enter into the Kingdom of God.

BY which it appears, that it was the bare entring into the State of Christianity, and not any extraordinary Height of Perfection, that was the Matter in question.

THIS