the parable of the Pharisee and publican as delivered at the fame time. Upon this occafion one came running, and kneeling to Chrift, and asked him, Good Mafter, what fhall I do that I may inherit eternal life? Luke informs us, that he was a ruler: Matthew, that he was a young man : All the three evangelifts fay, that he had great poffeffions. The connexion, in which they all introduce his application to Christ, intimates that he was impreffed with the inftructions and examples of humility contained in our Lord's parable, and in the cafe of the little children.

Neither the elevated rank, nor the affluence, nor the youth of this perfon prevented an enquiry about eternal life an enquiry of the highest moment.

The Jews thought that in their fcriptures they had eternal life. The text faith, that when our Lord was gone forth into the way, the young man propofed his queftion. That he came running expreffes earneftness in the matter. His kneeling to Christ, and stiling him, Good Mafter, exprefs fome idea of the real character he addreffed-fome perfuafion that the best directions upon the fubject of eternal life might be expected from him. The reverential pofture, the refpectful form of addrefs, do not appear to have been adulatory, or intended in derifion. Had the enquirer viewed Jefus as an impoftor, why did he go away grieved? He might have left him without any fuch emotion, had he not been convinced of his divine miffion.

But however ferious or earneft in his enquiry, the young man had certainly falfe notions on the fubject. The grief with which he went away fhews his disappointment with the answer to his queftion; and therefore his wrong opinion of the way and terms of eternal life. The Jews of that day expected juftification by the works of the law. He, with others, might think, that, touching the righteoufnefs which is in the law, he was blameless. His queftion, taken in connection with what follows, carries an implication

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that he had already fulfilled the terms of life. good thing fhall I do that I may inherit eternal life? I have kept the commandments from my youth. "What lack I yet?" This amounts to the language of the Pharifee in the parable, who, trufting in himself that he was righteous, accused his fellow worshipper to the Father: "God, I thank thee that I am not as "other men are, extortioners, unjust, adulterers; or "even as this publican. I faft twice in the week, I "give tithes of all that I poffefs." If the young ru ler was willing to juftify himself, the answer to his queftions was calculated to ftrip him of his felf-flattery, and turn his apparent concern into a right channel. Jefus, knowing what was nearest his heart, tried him in that thing. On hearing the commandments enuimerated, he faid, without hesitation, "Mafter, all "these have I observed from my youth. What lack "I yet? Then Jefus beholding him loved him, and "faid unto him, One thing thou lackeft: Go thy way, "fell whatsoever thou haft, and give to the poor, and "thou fhalt have treasure in heaven: And come, take έσ up the crofs, and follow me.' He appears to have been a person of engaging manners, from his refpectful application to Chrift on the most interesting fubject. He had probably maintained a character of vifible fobriety and regularity of life. He might be thoughtful and inquifitive. Our Saviour might behold him as an hopeful youth, open, in fome measure, to a conviction of early mistakes and prejudices, wishing to be directed in the path of life. Viewing him with affection and concern, Jefus, the friend of finners, the lover of fouls, answered him in the words just recited. With whatever fincerity and engagednefs he came to Christ, he had not weighed the fubject of his application. He was ready to make an hafty conclufion in favor of himself. He knew not that his wealth was his idol. He little thought that his virtue

would be called to a trial so severe as was required by the answer to his question.

The peculiar fituation of Christianity in the beginning required an inattention to the outward comforts and advantages of life, and taking up the cross, which is not ordinarily required. Place all the allurements of the world in one scale, and the joys of heaven in another, the latter infinitely outweigh, though purchafed at every earthly facrifice, and at the price of life.

It is not mentioned as a fault, that the young ruler had large poffeffions. He might come honeftly by them. Nor would he, in ordinary times, have been required, as a condition of discipleship, to appropriate them all to charitable ufes. The affluent are required, in all times, to distribute to the poor; but not to caft their whole fubftance into a common ftock. Religion always demands the heart: This is where the treasure is. The heart cannot be divided between heaven and earth. Set your affection, not on things on the earth, but on things above.

All thefe have I obferved from my youth. Was he aware of the extent of the divine commandment? The firft and great commandment is this; "Thou "fhalt love the Lord thy God with all thy heart, and "with all thy foul, and with all thy ftrength, and "with all thy mind." Could he fay, I have kept this commandment from my youth? Had he thus loved God, he would have complied with the terms which Jefus propofed. Whofoever bath heard and learned of the Father, cometh unto me. Eternal life must be accepted as the free gift of God to the children of disobedience-bestowed through the atonement of Christ, and on his terms. "The righteousness of faith, without "the law, was witneffed by the law and the prophets." In oppofition to this righteoufnefs, the Jews in general, in the days of our Saviour and his apoftles, and long before, went about to eftablish their own. Had

the young man believed unto righteousness, his conference with Jefus would not have iffued as it did. However ftudious of information on the fubject of eternal life, however hopeful his cafe might appear, from the manner and circumftances of his application to Chrift, he went away in fadnefs, as foon as he heard the terms of life. He hoped, no doubt, that eternal life might be obtained by his own ftrictnefs, by fome good thing he could do. It was an hard faying, that he muft take up the crofs. Whatever reluctance he felt at foregoing the hope of eternal life, he preferred treasures on earth, a portion in this life.

From this part of our fubject we fee the danger of riches. In the infancy of the gofpel, the temptations from them were fuch, that our Lord made this reflection upon the cafe before us," How hardly fhall they "who have riches enter into the kingdom of God? "For it is easier for a camel to go through a needle's

eye, than for a rich man to enter into the kingdom "of God." An affluence is dangerous, not only when the cause of religion calls for extraordinary facrifices; but at all times. The danger is particularly specified in Agur's prayer: "Left I be full, and deny

thee." Alfo by St. Paul: "They that will be rich, "fall into temptation and a fnare, and into many fool"ifh and hurtful lufts, which drown men in deftruc"tion and perdition. Charge them-that they be not (6 high minded, nor truft in uncertain riches; but in "the living God." Riches efpecially prove a fnare, when they fall to a perfon by inheritance, and come into his poffeffion in youth.

Further; when perfons of fuperior rank feriously enquire about eternal concerns, they are beheld with refpect. We hope that they are not elated with earthly dignity--that they are open to divine teaching.

Again; thoughtfulness about eternal life is particularly commendable in youth. Sobriety and gravity, tell me, may be admitted to be fuitable for middle

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age and the decline of life; but in the young they may be confidered as affectation-incompatible with cheerfulness and pleasure. With licentious mirth and pleasure they are incompatible; but not with that which becomes an intelligent, accountable creature. That mirth is not to be defired, the end of which is heavinefs; which unfits for contemplation; which cannot be reviewed without pain. Would you wifh to forget that you are made wifer than the beafts of the field? would you wish to act with no more underftanding or reflection than they? to give the reins to your appetites and paffions? Thofe pleasures, which unfit for useful employments, as well as for every religious exercise, are baneful to fociety; deftructive of your reputation, advancement and usefulness; of your health and ease; and of all inward ferenity. You may be foberminded, and yet cheerful. To be foberminded is not to be morofe and cynical, or lumpifh and melancholy. It is to be reafonably thoughtful what we are, for what end we are made as we are, and by what means we may fecure an happy eternal existence. It is to be thoughtful of our mortality, of our fouls, of the good part which can never be taken away. Is it not folly to defer fuch thoughts, if the foul excels the body? if no stage of life is exempt from death? if eternity is of more moment than time? if man can provide for his own highest fatisfaction, only while he acts a part becoming his rational, moral nature? It is amiable in the young, amidst the fnares and allurements of wealth, honor and pleasures, to be inquifitive on their immortal concerns. Such as are diftinguifhed from others by their family, or fortunes, or fituation, in life, fhould be ambitious to honor themselves by being patterns to others of a juft reverence and love to religion, by a civil carriage, and unblemished morals.

Again; many who begin well in religion, go back in a time of temptation. The way to life is through the ftrait gate and narrow way. They did not fit