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in question is, what we must do for the attainment of it? ·

The answer to this question was the third thing proposed, which is, that whoever desires to possess that blissful state, must do some good for it.

And this is implied in the text--" Good master, what good thing shall I do that I may have eternal life?" And not only in the text, but in, numberless other passages of scripture; which are so much at hand to every one that it is needless for me to mention them. I shall therefore observe to you, that there needs no scripture in the case, for as much as it is the natural sense of every man's mind, a principle in our consciences engraven by the very hand of God, so that no art or endeavours can efface it. For what else is the reason that men are brave and comfortable in their spirits, when they have behaved themselves well and virtuously ? that they are then erected with hope, and kindly warmed in their breasts with peace and joy that they can look up towards God with delight, and towards death without consternation ? And, on the contrary, what is the cause that when men are conscious to themselves, to have lived wickedly, and done base and unworthy actions, that their spirits are down, their very countenance falls, and all things look black and melancholly about them? What, I say, can be the ground of this remarkable diversity in men's secret sense, but the force and efficacy of that eternal truth which

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God pronounced to Cain, and hath written upon every man's heart: "If thou dost well, shalt thou not be accepted? but if thou dost not well, sin lieth at the door." Gen. iv. 7. So that there can be no doubt of the proposition in general, that he that will hope to live for ever, and be happy in another life, must do good in this, which will tend to make us happy, and free us from misery; for virtue will bring some benefit to us, whilst vice will croud us with all inconveniencies.

If we hope to be happy, we must be devout in our addresses towards God; for nothing is more reasonable than to make him our friend who is able to make us happy or miserable; and the way to make him our friend is to observe all the virtues of a good life. On the contrary, impiety or a neglect of virtue, is plainly against our interest; for this is to disoblige him, who is more able to make us miserable than all the world besides, and without whose favour nothing can make us happy.

Our blessed Lord informs the young man in my text, that if he would enter into life, he should keep the commandments. As if he had said, It is not enough that you observe any "It one precept, but you must make conscience of them all; you must not rest yourself satisfied with having done any one or more single acts of virtue; that will not do to qualify you for eternal life: it is an uniform goodness, a divine temper, and an heavenly conversation that must procure you that happiness." This answer of our Lord overturns a corrupt opinion which

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the Jews had amongst them. They thought that God set a greater value upon some of his laws than he did upon others; and that if any man would come up to them, he might easily be dispensed with in neglect of the rest. But this the young man seems to be aware of, and to have escaped this common error: for he replies, All these I have kept from my youth up. What lack I yet? As if he had said, "I am very sensible that without universal obedience to the laws of God, I cannot approve myself to his divine majesty; and therefore I have endeavoured, through the whole course of my life, conscientiously to discharge my whole duty as far as I understood it; but because I would not fail of that great good which you have published to the world, therefore my further enquiry is, if there be not something that may be done, more effectually, to secure me of my desires." To this our Saviour replies, Why then, if thou wilt be perfect, sell all that thou hast and give to the poor, and thou shalt have treasure in heaven. Not that our Lord intended this for a standing rule, or a necessary condition of eternal life: for we do not find that any where through the whole gospel he hath so universally and indispensibly propounded it. But his meaning is, that those who will be Christians, must maintain a readiness and disposition to relieve the distresses of their fellow creatures, in opposition to covetousness, or an anxious thirst after the riches of this world. However, this seemed an hard condition to the young man, who, we are told, was rich;

therefore he went away sorrowful; which plainly shews that unregenerate and carnal men are sadly concerned where they cannot have heaven upon their own, or very easy terms.

There is scarce any one duty but what a man would undertake for once, if, without more to do, he might be saved by it. But it is not one generous and good action that will please God, but a constant course of obedience to him, he having himself told us, that to obey is better than sacrifice.

The result, then, of all is this; the plain and beaten way to heaven is to be habitually good and holy, and to make conscience all along of every commandment of God; and this will not fail to bring us to our desired journey's end: therefore the wisest way to secure so great a good is generously to resolve to do all the great things we can, thereby to demonstrate both the greatness of our minds, and the great value and sense we have of such inestimable happiness.

What remains then, but that in consideration of what has been said, we reflect upon ourselves, and examine what good we have already done, and what lies in our power to do, that so we may enter into life.

We cannot but be sensible that our present life wears away apace; death is making daily approaches towards us, and the great concerns of eternity draw on: therefore, as the wise man advises, whatsoever good thing our hand finds to do, let us do it with all our might. This is the time of probation for another world, now we

stand candidates for heaven; and now, or never, we must secure ourselves of eternal life.

I have already observed to you, that eternal life is infinitely desirable, and am persuaded that every one hopes for it. But does a sinner, like Naaman the Assyrian, expect to be cured in state? To be saved easily and cheap? To be brought to heaven whether he will or no? Does he understand what eternal life is? And can any thing be too great for the attainment of it? What would not most men give for a continuance of this present life, which is little else but care and fear, folly and jealousy, pain and sickness, and, at last ends in death? But to live for ever! this is a pearl of such a price, that a wise merchant would give all that he hath to buy it.

Shall a little ease, a little pleasure, a little money, make us be content to be eternally damned? Shall heaven and everlasting blessedness seem dear to us at the price of these? Is it not better to deny ourselves a little ease here, that we may rest for ever with Abraham and the Patriarchs in the kingdom of God? Is it not better to forega a little momentary pleasure at present, than to be eternally tormented hereafter? Were it not a wiser bargain to be somewhat poorer in this world, so we may inherit a kingdom in the world to come? Eternity is not far off; there is but the lease of one short life between us and heaven.

Let us then, as wise men, look before us, and not be taken up with the sensible objects of a

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