Lord. I shall add but one thing more and I will dispatch it in few words viz. CHAP. VI. Containing a Sixth Argument to a Holy Life from considering That these Rewards and Punishments are not so far off as some persons vainly imagine with the Conclusion of this first Part. 6. THat thou wouldest Consider these Rewards and Punishments which I have spoken of not as things at a great distance from thee but as they are indeed and in truth very near unto thee There is but a little part of a very short life of a life which at longest is but a Span long between thee and them we have at most but some few Breaths to draw before we must pass into our Eternal state and be either happy or miserable without any manner of Change or alteration for ever Death is continually laying his snares for us and has so many secret and unknown wayes to do his work upon us that we live every moment as it were by miracle and it is a much stranger thing that we have lived till this day than it would be if we should dye before the morrow 'T is true we are apt to flatter our selves with hopes of long life but how fond such hopes are the unexpected Fall of some or other every day about us if nothing else will do it may convince us There are thousands now in their Graves that came no sooner into the World than we who hoped to live as long as we can do in it and what are we and what are our hopes that both may not be cut off within few hours and why may not we make our beds in the dust as much sooner than we expect as they have done Now tell me Brother hast thou so low an opinion of the heavenly glory and felicity as that it cannot engage thee to serve God so little a time for it or have Hell-torments so little of Terrour in them that thou can'st not resolve to under go so short a trouble to avoid them or is there any thing in this World which can make thee neglect a matter of so great importance to thee when thou thinkest how little a while thou can'st enjoy it The Histories of our Countrey tell us of a Saxon Queen in this Land that by an innocent and happy piece of Policy prevailed with her Husband to leave his Debaucheries and to live Christianly She did it thus There was a day when the King and his Favourites did feast and frolick in an extraordinary manner and She as soon as their Mirth was ended caused the same place to be covered with dung and filthiness and to be made as loathsom as possible and when she had done she desired the King to repair thither and to look upon the late Scene of their Mirth and Jollity which th King beholding and musing in his mind of the sudden Change She took the opportunity to ask him where all the mirth of the past day was and what footsteps did now remain of it were not all such things as wind and vanity which pass away in an instant and are not to be recalled And with these and the like speeches she taught him to despise the world and to seek after the Kingdom of Heaven I shall make no other Use of the Story than to beseech thee to reslect upon thy life past and to consider what is become of all thy former Pleasures I know that they are all past and gone and that the time is coming when as much may be said of all thy worldly enjoyments they will be as far from thee and as useless to thee as all thy past pleasures are now In the hour of Death and from that hour to all Eternity thou mayst say with them in the Book of Wisedom What hath Pride profited us and what good hath Riches with all our vaunting brought us all those things are passed away like a shadow or like a Post that hasted by And therefore be so wise for thy own Good as to contemn these worthless fugitive things and for the little remainder of thy life to endeavour to make sure of the better and more abiding things which God hath prepared for thee in Heaven Thou hast sometime perhaps been visited with Sickness and hast thought thy self to be upon the borders of the Grave call to mind I beseech thee what thoughts did then possess thee Did'st thou not then look upon the World as vanity and did not all thy past Follies torment thee with a bitter remembrance Did not the few good things that thou had'st done please thee better than all the World and did'st not heartily repent that thy whole life was not imployed in such good wayes Remember I beseech thee that it will shortly come to that again the evil day is at hand and thy present delights will be vanished and thy worldly enjoyments be useless and unprofitable and if thou hast not the Conscience of a good life to cheer thee thou wilt be miserable without help or remedy O prepare prepare dear Brother for that time by a holy and Christian Life and let nothing upon Earth divert or hinder thee Why should that rob thee of thy greatest Bliss which will not profit thee in the least when thou hast the greatest need of it Why should that make thee miserable for ever which cannot make thee happy for a little time Remender thy End said a Wise Man and thou shalt never do amiss He that knowes that he stands upon the brink of Eternity is a bold fool if he dares do wickedly He is mad that will commit a Crime this day who knows that before the next he may be bearing the punishments of it in everlasting Sorrows Thus have I laid before thee dear Brother some Arguments and Motives to perswade thee to a Holy Life and so I have brought the First Part of my intended Work to an end The things that I have offered to thee I am sure deserve thy serious consideration let them be considered accordingly and suffer them to have their due influence upon thee and I shall give thee no further trouble in this matter Weigh them well and according to the Reason thou findest in them so do and I ask no more of thee Live as a man created by God on purpose to know and love and serve him here and to enjoy him for ever hereafter ought to live Live as a man advanced to the knowledg and profession of Christianity is obliged to live Live as a man that must give an account hereafter of his whole Life to a just and impartial Judge is in all reason bound to live Live as one that believes that he shall be unspeakably and Eternally miserable if he live amiss and that he shall be eternally happy if he live as he ought Live as one that knows that he has but a short life to live a life that is but a moment in respect of Eternity and that yet upon this little moment his Eternal
had proposed a Question to him which discovered the Inclinations of their hearts asking him who was the greatest in the Kingdom of Heaven That except they were converted and became as little Children that is as unconcerned for that greatness which they thought of as little children are They should not enter into the Kingdom of Heaven They were converted in a good measure then and had given a good evidence of it by quitting their possessions for their Master's sake but it seems there was still something to be done they were not so estranged from the World nor so resigned as to all fleshly Interest but they needed to be put in mind that they must deny themselves more intirely and become as little children then would they be fit for that service he designed to put them upon and not till then And thus indeed it was with them for whil'st their heads were possest with Fancy that their Master was to be a mighty temporal Prince and their Souls were hankering after the Glories which they imagined they should partake of with him they were often offended with his discourse and when they saw him in the hands of his enemies and began to suspect the Ruine of their hopes and expectations they shamefully deserted him Thus in the 8th chap. of St. Mark 's Gospel when he began to tell them That he must suffer many things and be rejected of the chief Priests and Elders and Scribes and he put to death Peter took him and rebuked him v. 32. And when those things were coming upon him which he spake of They all forsook him and fled as we read Mark 14.50 v. but then afterwards when their Mistakes were rectified and their Souls more perfectly purged from the Love of earthly things by the descent of the Holy Spirit upon them every word that their Master had spoken to them and which the Spirit brought to their Remembrance was dear unto them and they were not afraid nor ashamed to confess him before their greatest enemies Then the Cross of Christ was their greatest Glory and to be made like to him in suffering and patience and resignation to God was the great Desire and Joy of their Hearts Then they could call upon men to deny themselves and forsake all as earnestly as their Master had done before them for what else do those repeated exhortations signify of not living to our selves of dying to our Sins of being crucified to the World of being crucified dead and buried with Christ of offering ourselves Sacrifices to God and many more the like which we read in their Epistles and indeed they did it very effectually whil'st their doctrine and Practice went Hand in Hand together for in spight of the wickedness of the World and the subtile malice of the Devil they prevailed in all places and filled every corner of the World with Wonders of Self-Denyal and Patience and Contempt of the World with men that could take joyfully the spoyling of their Goods as we read Heb. 10. v. 34. And that counted not their Lives dear for Christ's sake and the Gospels And such Self-Denying men were Christians generally in the first Ages of Christianity Witness Athenagoras who speaking of those of his time tels us We are not moved with the loss of our Estates which our enemies wrest from us nor with the violence that is offered to our Credit and Reputation or if there be any thing of greater concernment than these for although these things are mightily prized and valued amongst men yet can we despise and slight them nay we cannot only when beaten refrain from striking again and make no resistance against those that invade and spoyl us but to those that smite one cheek we can turn the other and to them that take away the coat we can let go the cloak also Thus did the Apostles and first Christians deny themselves and forsake all and are not we bound to do so likewise thinkest thou may we be his Disciples upon easier terms than they were has he made the way to Heaven broader than it was and given us allowances which he vouchsafed not to them of former Ages no certainly It is true we are not altoge ther in the same circumstances as they were in for the Christian profession though now honourable among us was then so vile a thing in the eyes of the World and so extreamly hated that none could take it up and own it publikely without hazarding the loss of all they had and therefore if any were so rash as to take it up before they had denyed themselves they quickly discovered their rashness and want of Self-Denyal by falling away from it and therefore it must be granted that Self-Denyal is not now so necessary as to the Taking up and Retaining the bare profession of Christianity as it was of old but then as to the Practice of it it is certainly as necessary as ever it was and though the Profession be honoured at present yet the Practice is as much despised and the making good of what we do profess in a pure and Holy Life will as certainly expose a Man to as many Evils God be thanked that I cannot say to death as the Profession of old was wont to do and therefore he that will satisfy that name which he hath taken upon him and observe the Profession which he hath made in Baptisme must be brought to that Frame and Temper of Mind which those good men in the beginning of Christianity were brought to that is he must be taken off from himself from all self-interests and self-satisfactions he must renounce all propriety in himself and every thing else be dead to the World have no more affection to the worldly things than the dead have that so nothing may hinder him from living unto God There are but few indeed that seriously consider this and therefore we see that men generally account themselves Christians from their Baptisme and as long as they do not renounce their Baptisme they are confident that they are so but he that hath told us that many are called that is to be Christians but few are chosen that is will approve themselves to be so makes another judgment of them and they will know it one day to their Shame and Sorrow They have fallen by God's good providence upon that which is in fashion among us and they see at present no Reason why they should cast it off I mean the outward Profession of Christianity but as for that which is not fashionable and in Credit that is the Denying of our selves and Dying to the World they never understood it and because they do not deny themselves and dye to the World they cannot live to God This might suffice my Brother to convince thee that thou must deny thy self and forsake all if thou desirest to live a holy and Christian Life But because I know mens backwardness to entertain this hard Saying as they are apt to term it and because
render thee meet to be a partaker of it Coloss 1.12 Would'st not thou wonder to see the pleasant Vine degenerate into a sorry Thistle and the fruitful Olive into an unprofitable Bramble And what dost thou less if being a Christian thou dost live like a Heathen if being in the Spirit thou dost walk after the Flesh and mind the things of the Flesh Was it not a most dreadful Curse that drove the great King Nebuchadnezzar out of his stately Palace into the Fields amongst the Beasts to eat grass like the oxen Dan. 4 And dost not thou make his Curse to be thy own choice when being a Child of God an Heir of the Kingdom of Heaven which is more than to be Emperor of the whole Earth thou dost set thy heart upon this dunghil World and hast no esteem or relish of Heavenly things If with prophane Esau thou sellest thy Birthright for a mess of Pottage and despising thy Eternal Inheritance desirest to have thy Portion only in this life The reason of all this is plain enough and I hope will be readily acknowledged by thee But however it is impossible but thou must confess that thou art obliged to perform thy Promises and to pay thy Vows unto the most High and that since thou hast given up thy self to God thou hast not the least power over thy self but oughtest to live altogether to him If thou hast an ill opinion of thy Neighbour and that justly when he is not as good as his word to thee how can'st thou but condemn thy self when thou breakest thy Vows unto the Lord and if when any Prophane thing has been offered to God and consecrated by Prayer and Ceremonies and serves to Holy and Divine Administrations thou esteemest it as separated from common Use and callest it Sacrilege and Prophaness to imploy it in common ways art not thou thy self guilty of the highest Sacrilege when being Dedicated and Consecrated to God by Baptism thou dost withdraw thy self from him and never imployest thy self for him nor referrest thy self unto him The Apostle tells us That we are not our own because we are bought with a price i.e. the Blood of the Son of God 1 Cor. 6. v. 19 20. and I add to it because we have likewise given up our selves to him that bought us and therefore there is the greatest reason that we should glorisie him in our Bodies and our Spirits which are God's It was the Saying of a Devout Man many years ago ' That it had been better for us never to have been than to dwell in our selves and to our selves and we shall find it too true one day if forgetting our state and Profession and Obligation as we are Christians we do live to our selves and not to God But this leads to a third Consideration viz. CHAP. III. Containing a third Argument to a Holy Life from the general Consideration of a future Judgment COnsider that there will a time come when thou must give an exact account of thy life and actions and it shall be known to all the world how thou hast demeaned thy self both as a Man and Christian Dear Brother believest thou the Scriptures I know thou do'st and thou hast the greatest reason in the world to do so Observe therefore what they tell thee concerning that account which thou art to make and then consider whether there be no reason enough why thou should'st be careful to lead a Virtuous and Holy Life It is a mighty encouragement indeed to us in well doing that our Saviour is to be our Judge for he who loved his Enemies so as to die for them will never forget the good works of those whom he does call his friends John 15.14 but lest ny of us should be so unwise as to make this an Argument for a licentious and careless way of living promising our selves much favour from him and an easie account at the Day of Judgment he hath told us frequently that he purposes to proceed severely with us and to shew no favour but what may consist with the exactest Justice And it well deserves our observation that though he was the mildest and mercifullest Person alive and expressed the greatest tenderness and love to sinful men that ever was insomuch that his Enemies cast it as a reproach upon him that he was a friend to Publicans and Sinners yet he never spake of the Day of Judgment but with great severity nor of himself as the Judg of the world but in such words as altogether exclude that fond partiality which wicked men expect from him at that day Thus in one place he represents himself to be an austere and hard man and tells us That he expects to reap where he did not sow and to gather where he did not straw i.e. He will expect and require from us when he comes to Judg us an Increase of those Talents which he hath entrusted us with and if we have not improved them to his advantage he will first take them away from us and then cast us into a Prison of darkness where shall be weeping and gnashing of teeth Math. 25 26 27. and we may note there that it is with the unprofitable Servant the Servant that brought him no Increase that he will deal so severely and therefore how rigorously may we believe he will deal with those that do mispend his Talents and make no Use of them but to his dishonour In the same Chapter likewise we find him no less severe to five foolish Virgins whom he shuts for ever out of Heaven because they had no oyl with their Lamps and were not ready exactly at the hour though it was midnight to meet the Bridegroom v. 12. In another place he condemns to everlasting misery not only those who accept not his invitation to his Marriage-Feast but those likewise that came to it without wedding garments Math. 22. v. 12 13. and in the 7th Chapter of the same Gospel he declares That this shall be the portion of all the workers of iniquity though they have called him Lord and prophesied in his Name and cast out Devils and done many wonderful works that is though they have professed themselves his Disciples and Servants and done some things which the world accounts great for his honour yet he will not own them and though they make fiar Pleas for themselves and beg his mercy and favour with the greatest earnestness and importunity yet he will have no regard unto them but banish them for ever from him All this and much more than this hath our Blessed Saviour told us by way of Parable and he hath no where encouraged us to hope for any thing more easie and favourable when he speaks plainly of it and without a Parable He hath let us know in plain words that he will judg our works nay our very words also and require an account not only of our filthy and ungodly Speeches but of our idle our vain and unprofitable discourses likewise
what shall they receive thinkest thou when their tryal is ended and they are fully approved If such great things be done for their encouragement in his Service what great things are designed may we believe for their Reward Especially considering 2. That the Reward which God intends for them shall not be proportioned to the little Merit of their Services but to his own Infinite Goodness it shall not be such as the Services do deserve but such as becomes him to bestow It is a Gift as the Apostle tells us Rom. 6.23 and such a gift as shall shew the Insinite goodness and Beneficence of the Donor Yea 3. It is a gift that is designed for to shew it God intends the fullest manifestation of his Goodness by it that he may receive Everlasting Praises both from Men and Angels And how exceeding great must that gift be When a Prince rewards the Services of a poor Subject he considers not so much what his Loyal Subject deserves as what becomes himself to bestow and though the service may be but mean yet he must give as a Prince largely and freely with respect to his Honour but if a Prince design in rewarding a Servant to shew his Magnificence and Liberality to the utmost and to do himself the greatest honour he can he will give the greatest things his Kingdom will afford and in the noblest and most honourable way O how great then and how good will that Reward be which the King of Kings the Supream Ruler and Governor of the World will give to his Faithful Servants How little less than Infinite must that be which will become so Glorious a Majesty to bestow Especially since he designs to manifest his Goodness and Bounty in the highest measure and to let all the World know how much he deserved the love and service of all his Creatures When God before the foundations of the World did design to declare his Power and wisdom and Goodness what a World did he create What Beautiful Heavens what glittering Stars what Elements and in how marvellous a manner did he unite and compact them together and yet he intended this Vast and Beautiful Building to last but for a time and then to be destroyed and he knew that the noblest of his Creatures which he made to inhabit it would be rebellious against him and few of them give him his due honour and obedience Imagine then what he will do when he designs the utmost manifestation of his Almighty Goodness in rewarding his Faithful Servants what a Glorious Place will he make for them what Riches and Honors will he confer upon them will they not be as great as his Infinite Goodness can bestow or as his Infinite Wisedom can judge to be becoming it and how incomparably great must we needs judg those to be And yet we may Consider further 4. That this Reward designed for Gods Servants is that which Christ hath received from his Father to give them for all his pains and tears and sweat and blood that it is the Purchase of the Blood of the Son of God and the recompence of his Obedience to the death Now how great a Reward must so Beloved a Son deserve by so great and perfect and Obedience Can any thing how excellent soever be thought too good for him or too great a recompence for his Sufferings if considering our own poor services we could not hope for such manifestations of Gods Goodness as I have spoken of yet considering the Merits of Christ we have no reason to doubt of them for if Infinite Goodnese can admit of any motive to shew it self to the utmost this must needs be the greatest and most prevailing And yet further to raise our Thoughts one degree higher we may consider SECT 2. Containing a prosecution of the same Arguments That this Reward of Good Men must be very great Because 5. It is not only the Reward Christ purchased for his Disciples but that also which he obtained for himself as the Recompence of his Obedience and Sufferings with a more particular Explication wherein this Happiness consists a Serious Expostulation with those who slight it and the necessity of Holiness for the obtaining of it 5. THis Reward is not only as the Reward which Christ obtained for his Servants but as the Reward which he obtained for himself as the very Recompence which his Heavenly Father hath given him for his Obedience for that it is the very same Reward which he has received that his Servants shall enjoy the Scriptures teach us plainly We learn it from his own Mouth Matth. 25.21 where he bids the faithful Servant that had improved his Talents to his advantage to enter into the joy of his Lord and one of his chosen Servants that knew as much of this matter as any man ever did hath told us the same Rom. 8.17 where he expresly affirms that we are heirs of God and co-heirs with Christ Jesus So that whatever glory or joy or riches or honours Christ is possessed of upon the account of his Obedience that shall all his faithful Servants enjoy together with him Has God exalted him for his Obedience and given him a Kingdom above all Kingdoms it is as certain that his Servants shall be exalted likewise and reign together with him 2 Tim. 2.12 Rev. 22.5 Is Christ ascended into the highest Heavens and do's he dwell in the Bosome of his Father it is as certain that he shall come one day from Heaven and receive all his Servants to himself that where he is they may be also Joh. 14.3 Is that frail and mortal body which he had whil'st he was upon the Earth and which suffered the Pains and Torments of the Cross changed into a glorious immortal impassible Body it is as certain that the vile bodies of his Servants shall be so changed likewise and fashioned like to his glorious Body according to the working whereby he is able to subdue all things to himself Phil. 3.21 Is that Glory which he is exalted to that Joy and Happiness which he is possessed of never to have an end it is as certain that the Glory and Felicity of his Servants shall be as lasting for it is an Inheritance incorruptible undefiled and that fadeth not away 1 Peter c. 1. v. 4. This dear Brother is the reward of Gods Faithful Servants and can thy Heart conceive any thing greater or they Soul wish for any thing more Canst thou conceive what it is to put off this vile mortal body with all its Evil affections and uneasie attendants to be freed from all defects and imperfections from all diseases and distempers all infirmities and deformities to be like to the Angels in Heaven and having put on incorruption and immortality to shine like the Sun in the Firmament in the Kingdom of God Canst thou conceive what a happiness it will be to be with Christ to behold the blessed face of that Dear Person who do's so highly deserve of
us both upon the score of his Infinite Perfections and likewise upon the account of his Inestimable Benefits Canst thou conceive what a happiness it will be to behold God face to face as St. Paul's expressions are 1 Cor. 13.12 or to see him as he is as St. John expresses it 1 Joh. 3.2 that is to have the most clear and comprehensive knowledg of him that finite Creatures can possibly have to know all his adorable Perfections his Almighty Power his Incomprehensible Wisdom his Eternal Justice his resplendent Purity and Holiness his Immeasureable Goodness and Love and to feel the mighty power of this knowledg upon our Souls transforming us into the likeness of God and uniting our Wills most perfectly to him whereby we shall both possess God and be possessed of him Can'st thou conceive what a happiness it will be for Millions of Millions of such God-like Creatures to be inseparably together and with united Hearts and Mouths to be continually singing Songs of Praise to the great God of Love who loved them Infinitely and taught them to love him again and one another And can'st thou think how much it will add to their Happiness to have a full and perfect assurance That it shall never have an end that it shall be as lasting as 't is great and never know the least diminution or decay I know Brother that all this is far above tho Reach of they most raised thoughts it is too great a happiness to enter into the heart of Man as flesh and bloud cannot inherit it 1 Cor. 15.50 that is as Man in his present weak and corruptible estate cannot be partaker of it so neither can he comprehend it when we and possessed of it then and not till then shall we fully understand it O Blessed God! why art thou thus good to ungrateful and unworthy men Why hast thou prepared such a happiness for those who neither consider it nor seek after it Why is such a Price put into the hands of fools who have not the hearts to make Use of it who fondly chuse to gratifie their lusts rather than to save their Souls and foolishly prefer the momentary Enjoyments of Sin and folly before a glorious and happy immortality Vain and foolish Men how is it that you understand not your own greatest interest That that Reason and Judgment which in other matters constantly attends you does in this which is of the greatest moment and concernment to you so strangely fail you Does not all the World see that you desire and seek after such things as you apprehend to be good and that you are more or less careful in seeking after such things according to the value you put upon them and the esteem you have for them for a small Estate you will take great Pains you will run great hazards and suffer great hardships for a great estate you will do and suffer more and for a Crown or Kingdom yet more and why then will you not do and suffer as much for this Glorious and Eternal Reward which far transcends all the Riches and the Glories of the World The Author to the Hebrews tels us That Moses did despise the Riches and Honours and Pleasures of the Court of Pharaoh for this Reward Heb. 11 c. 24 25 v. And that a multitude of Wise and Holy men have had tryal of cruel Mockings and Scourgings of Bonds and Imprisonment and have suffered patiently yea joyfully the worst things that wicked Men and Devils could inflict upon them because they had their Eyes upon it and hoped to obtain it And St. Austin I remember professes that he could be content to do or suffer any thing yea to suffer the torments of Hell for a time that he might come to Heaven at last And why is it Brother that we have not as great an esteem of it or if we have why do we not labour why are we not willing to do and suffer as much for it Do'st thou think Brother that this Care and Pains which I speak of is needless as to the obtaining of it or may we hope for it from Gods mercy and goodness without that strict and holy Life which I have spoken of What Do'st thou believe Almighty God to be a liar or that he is not in earnest when he tels thee That without Holiness no man shall see Him Heb. 12 14 does not a reward necessarily relate to service and can'st thou expect the Reward though thou do'st no service Canst thou imagine that such a reward a reward so great and glorious that the very best of men notwithstanding the promises of God dare hardly presume to hope for it shall be given to those that are Slaves to their own lusts and either serve not God at all or no farther than their Lusts will give them leave What is this a Reward for Apostates from God for Rebels a-against Heaven for those that desire it not or value it not but prefer the Pleasures of Sin and the Profits of the World before it What will it be the same thing as to another World whether men answer the end of their Creation or not whether they dishonour their holy profession by an unholy life or not whether they love God or not whether they follow the example of Christ or not and in one word whether they be meet for Heavenly Glory and Felicity by pure and God-like dispositions and the Participation of the Divine nature or be ever so unmeet for it by brutish Lusts or Divelish Qualities and dispositions There is a vast difference dear Brother between Heaven and Hell no less than there is between light and darkness between the greatest happiness and the greatest misery and ought not there to be a vast difference likewise between those that shall enjoy the one and those that shall fall under the other Can a holy and righteous God make so great difference between the eternal estates of men as to make some eternally happy and others eternally miserable who differ here one from another in little or nothing but only in a little outward profession or the observation of some few Rites and Ceremonies or in a formal and civil carriage or demeanour Surely Brother it is impossible that these things should enter into the head of any sober and considering man and therefore thou must needs acknowledge the necessity of living a holy life if thou hopest for the Heavenly Glory and Felicity and is not the Heavenly Glory encouragement enough for thee to do so will not that make thee sufficient amends for the greatest Care and Pains thou can'st take for the worst things thou can'st suffer or the greatest hazards thou can'st possibly run by it Yes undoubtedly it will and therefore I leave the exhortation of the Apostle with thee 1 Corinth 15 58 v. Therefore my beloved Brethren be ye stedfast unmoveable alwayes alounding in the work of the Lord for asmuch as you know that your labour is not in vain in the
of a Christian Soldier whereby he will obtain a glorious Victory consists in Self-Denyal and a contempt of this World and a Christian is God's Building or spiritual House the Temple of God and the very foundation of this Building is laid in Humility and Self-Denyal from whence proceed all those Divine Graces and Virtues which both perfect adorn the Building which make Humility and Poverty of Spirit Renouncing the Love of this World and the very Possession of it too in some cases as necessary to our becoming Christians as a great deal of money is to erect and perfect a stately and magnificent Building This appears to be a great truth and no groundless Fancy by the Parable of the Wedding-Supper in the former part of the Chapter which thou may'st do well to reflect upon The Master sent his servants to call them that were bidden when his Supper was ready but they all refused and desired to be excused one had bought a piece of ground and he must go and see it another had bought five yoke of Oxen and he must go and prove them and another had married a Wife and he could not come but when he sent his Servants to call the Poor the Blind and the Lame they came in immediately so that the poor and miserable people of the World that have no Worldly thing to trust to or those who have these things but have conquered the Love of them are better disposed to receive the Gospel and to become Christians than the Rich and the Great that have the World at will as we say and wallow in the Pleasures thereof We have a very remarkable Instance of the Mischief that wordly Riches do to those that both have and love them in the 10th Chapter of St. Mark 's Gospel and the 17 and 18. v. c. and there are several things in the Chapter relating to it that deserve our Regard In the verses before we find our blessed Saviour displeased with his Disciples for forbidding little children to be brought unto him and saying to them Suffer little children to come unto me and forbid them not for of such is the Kingdom of God that is their Innocency and Simplicity their willingness to be guided and sustained by others makes them the sittest Emblems of those that do truly belong to my Chruch and Kingdom And then he adds Verily I say unto you whosoever shall not receive the Kingdom of God as a little child he shall not enter therein that is he that takes not the Christian profession upon him as a little child that is with that very Humility Disinteressedness Self-Denyal Resignation as is remarkable in little children will never submit to those lawes which I give to the World and shall never be received by me as a Christian Now immediately upon this as if Divine Providence had designed it for a confirmation of this truth there came a young man to Christ upon a very weighty and important business this young man's heart was in a good measure set upon eternal life and he had entertained a great opinion of Christ as appeared by the hast he made by the humility of his carriage and the words he used to him He came running and kneeled to him and asked him saying Good Master what shall I do to inherit eternal life he had done much in order to it before he had kept the Commandments from his youth up so he professed and there is no Doubt but he spake what he thought and what he had done in a good measure for it is said v. 21. That Jesus loved him that is he approved of his good Beginnings and desired that they might be perfected but when he tole him that there was one things still wanting viz. that he must go and sell all and give to the Poor and take up his Cross and follow him the forward young man dislike his Counsel became sad and went away grieved and why because he had great possessions he had them and he loved them likewise and who can blame him for being sad when he was told That either he must lose Eternal life or part with them He had not got his Riches by fraud and deceit by violence and oppression as many among us have done and resolve to keep them and yet hope for everlasting Life for so he had not kept the Commandements which Christ spake to him of his Love to the World had not prevailed so far upon him as to draw him to such wickedness but his fault was that he had so great a Love to his Riches that he could not find in his heart to part with them no not for the Obtaining of Everlasting life Had he been as a little child and had valued them no more than a child would have done he had obtained his desire and had entred into the Kingdom of God But because it was not thus with him his good meanings miscarried and he fell short of that happiness which he sought after Thus was this unhappy man a sad Instance of the truth of our blessed Saviours words and so the Disciples looked upon him being astonished at the bewitching power of worldly possessions for it is not improbable that this might be one cause of their wonder as well as the words of their Master upon this accident for though his first words how hardly shall those that have Riches enter into the Kingdom of God might have astonished them another time yet his second words How hard is it for them that trust in Riches to enter into the Kingdom of God would have removed their astonishment it being easy for them to apprehend that those that trust in Riches will not trust in God and therefore shall not be saved by him but they were astonished to see a man that meant so well and was come so near to the Kingdom of God overthrown by his great possessions and since Riches had so great a Power over him and could turn him back from the Kingdom of God they believed they would turn all the rich men in the World from it if he after having kept the Commandements from his youth up did trust in his Riches no Rich man could be found they thought that they did not trust in them and therefore said among themselves v. 16. Who then can be saved and though Peter immediately expressed some hope of his Salvation and the Salvation of his fellow-Disciples because they had left all and followed him yet it appears from what follows in the Chapter from v. 35. that he was deceived in his opinion of what they had done for though they had left their possessions to follow him yet there was something of Selfishness still remaining in them and to be renounced by them they had too great an opinion of the Worlds grandure and they aimed at it more than they were to do and this their Master was very well aware of and therefore he tells them in another place Mat. 18.23 when they