But some passages seem peculiarly important. They bring us directly to God;-to the throne of grace, or of judgment. They immediately answer the question, "What shall I do to be saved?" They "place before us an open door." They hold out the golden chain of great and precious promises, whereby we are "made partakers of a divine nature." And such passages are repeatedly brought before us. "We have line upon line, precept upon precept." They come sometimes in a living form. We see the persons immediately concerned. We see them weighed in the balance. We behold them "entering into the holiest by the blood of Jesus;" or trifling with God and his holy invitation; "grieving the Holy Spirit of God, till they become as "salt without savour," or "draw back unto perdition."

Such a passage is that which I have just now presented to you. The whole scene, of which my text contains the concluding words, is highly interesting. It seems pointed out to us by the Holy Spirit, as demanding our peculiar attention. It is related by three Evangelists, with an exactness, and a dwelling upon particulars, which is highly remarkable. In "stirring up your minds" this day, "by way of remembrance," I shall,

First, take notice of the event which preceded St. Peter's question, and our Lord's reply.

Secondly. I shall consider our Lord's remarks

on this interesting event, with the question and the reply which these remarks occasioned: And, Thirdly, apply the whole.

I. The three Evangelists inform us that a 66 young man came to our Lord, who, from the manner and design of his coming, seems evidently to have been an attentive observer of the divine deportment and mighty works of Him we worship, when He was "going about," in this world," doing good." They inform us that this young man was "rich;" that he had "great possessions ;" and one of them, (St. Luke,) that he was "a ruler." They agree that he showed great respect to our Lord, and approached him with profound reverence, though ignorant of the Divinity of his Person, and with the greatest earnestness inquired, what he should do to be saved. "What good thing shall I do, that I may inherit eternal life?" And here, must we not, beholding these good beginnings, love this young man, as it is said our Divine Master did? Not "running with the multitude to do evil ;" not joining those who “ bled in the harlots' houses;" nor wasting the abundance which God had given him, “in riotous living;" not "a despiser of good men." No; coming out from among such, he looked up to the burning and shining Light of that day; and, justly inferring that He who had so evidently the power of God, knew the will of God, he desired to know

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what he should do to secure the riches of eternity, -"the eternal weight of glory which God has prepared for those who love him."

Many proselytes offered themselves to our Lord, who were the votaries of ambition, covetousness, or national pride; and others in great numbers waited, and often with impatience, for his declaring himself, and assuming kingly power. Our Lord declined their services, and would only receive "those whom the Father gave him." "These," says he, "will come to me, and I will in nowise cast them out." Here was one. This young man was intent, not upon breaking the Roman yoke, elevating Judea above the kingdoms of the earth, and gathering the riches of the nations; but on "choosing the good part,”—the salvation of his soul: A proselyte given of the Father, evidently under his gracious drawings, and "remembering his Creator in the days of his youth, before the evil days should come.”"

But He who charged some, who had taken upon them to instruct others, with "healing the wound of his people slightly," evidences upon this occasion no such creaturely condescension. He began, as all his servants do with those who are under the "drawings of the Father," to convince this well-inclined youth of sin. "Thou knowest the commandments," says he; "thus obey, and thou shalt live." Thus he teaches his servants the use

of the law, those words spoken by God himself on Sinai, and which only the power of his Spirit, in all the fulness of the "promise of the Father," can "write in our hearts." But those words, which " are quick and powerful, and sharper than any twoedged sword" in an awakened conscience, were understood by this youth merely as a rule of conduct, and to be fulfilled by a regard to moral duties. He "had made clean the outside of the eup." By preventing grace, and probably by a religious education, and a favourable constitution, he was, as "touching the" outward "righteousness of the law, blameless;" but as yet a stranger to the conflicts of those who know its spirituality, described in the seventh chapter of the Epistle to the Romans. He therefore confidently professes his having "always obeyed," and asks, "What lack I yet?" He lacked the love of God, only to be known by those who are saved from the love of the world. Our Lord took a compendious way to show him this, and a way fitted and proper to the occasion, and the auditory. "Wilt thou be perfect?" says he, "Go, and sell what thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." This touched the point of corruption. It showed him his heart. The word was with power. He knew it was the call of God; yet he hesitates, and so chooses death! He "went away sorrowful." This would

not have been the case, he would not have felt sorrow, but that he knew the invitation was the voice of God. The arrow stuck fast in him, and he felt that he loved mammon rather than God.

But is this sacrificè demanded of all those of his condition, who would attain eternal life? The sacrifice of an ungodly proprietorship, whereby the gifts of God are used against the Giver, we know, is demanded of all. But is the sacrifice of stewardship, which He sanctions in his word, demanded too? So some have thought in every age, and they have acted accordingly. They have been thus "fools for Christ's sake;" and mistake is sanctified by sincerity. And certainly, if the Lord required this sacrifice, all his servants would offer it. His children, who serve him, and "whom he foreknew," all stand ready to obey. Let him speak the word! "All is dung and dross" to them, "that they may win Christ." But where is it written? "I have not shunned to declare unto you the whole counsel of God," says St. Paul. But where does he say one word on this subject in all his Epistles? Even in his confidential letters to his sons in the gospel, Timothy and Titus, is there such a command as this? Does he intimate to them, that they should give this precept, even to those who were "strong in faith?" "Charge the rich," says he,-What? to sell their possessions? No; but to be stewards for God: "That they be