SERMON XXI.

MARK X. 22.

AND HE WAS SAD AT THAT SAYING, AND WENT AWAY GRIEVED: FOR HE HAD GREAT POSSESSIONS.

THERE is scarcely anything which strikes us more in the diligent observation of mankind, than the prevalence of insincerity,-persons not being what they seem, what they profess to be. And this insincerity shows itself in nothing more clearly, than in the profession which many are apt to make of an anxiety about their eternal state. They profess to have this anxiety, and in many instances doubtless they deceive themselves in the notion; but, whether consciously or not, it is made plain in the course of a very brief experience, that they have not really the desire which they have had credit for. Now it is no wonder to those who understand the truth of God,-who understand, not only what man, but what all moral creature is,—and who understand further what God is about,

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what the present state and form of the creature, and what God's designs concerning it are,—it is no matter of surprise to such persons that there should be either this ignorance of themselves, or this unsoundness in what may be called a religious profession. Such persons know well that it is not in the power of simple human nature to realize unseen and eternal things. Now what is faith? Take it in its correct view. Is it not the setting before our minds of things unseen and eternal? And have you ever tried now to set those things before your mind, to give them reality? Why, many have never made the attempt; and some who have made the attempt fancy they have succeeded; but what has been the result? Have they really gone after those things which they profess to think most important? How comes it that they have not gone after them? If they had set them before their minds, they would have gone after them. The truth is, they have not seen those unseen things. And therefore, however their imaginations may have been illuded, they are still far off from that overwhelming apprehension which alone can constrain a man to relinquish the seen for the unseen.

Now I have made these remarks as a fit introduction to the history of the young man who made his application to the Lord Jesus Christ to be instructed by Him what he must do that he might have eternal life. You will find that the story turns upon his ignorance of the unseen world, his ignorance

therefore of the kingdom of God, and of the nature of that demand which God is now palpably and notoriously making upon the whole human creation, but which He has really, though with less explicitness, been making from the beginning. I shall give you the story in its several parts. And my observations will be chiefly made in the way of explanation; which I shall close however, if God shall enable me, with an address which I deem appropriate to several descriptions of persons.

This history occurs after the little children had been presented to the Lord Jesus Christ. It is said, "And when He was gone forth into the way"-I suppose He had been addressing a company of hearers, and this had been in a more private place; and when He had finished that conversation, He went forth as to his usual place of abode: and whilst He was on the way thither, when in the public road, "there came one running, and kneeled to Him, and asked Him, Good Master, what shall I do that I may inherit eternal life ?" This person, you perceive, gave evident signs of anxiety. He came running, as one that was in a hurry and exceedingly eager to receive information. And he expressed great respect for his instructor; he kneeled to Him; this does not imply worship, but it was a mark of reverence; he kneeled to Him; for it is important to remark that he showed Him every sign of respectful attention and of confident expectation that He could and would instruct him well. "And he asked Him,"

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this was his enquiry,-"Good Master." Now by the Master" he acknowledged Him as one that was authorized to teach, and one by whom he was willing to be taught. And he called Him "good," as it should seem, without particularly weighing his word. People are too apt to use the expression "good" without considering what it imports; that it truly denotes excellency, and excellency without mixture; but we very commonly apply it almost without meaning, and what meaning we have is little more than an expression of good will and esteem. "Good Master, what shall I do that I may inherit eternal life?" Now I do not rest upon the words, "what shall I do?" I am aware it is common to object to the form of expression, as importing that it was by his own acts and his own obedience, his own goodness, that he was to obtain the benefit. But I do not find that our Lord Jesus Christ or his apostles objected to the question, "what must I do?" for we find that this is the very expression used by the jailor to Paul and Silas, "Sirs, what must I do to be saved?" and they did not object to the expression when the jailor used it. And so in John vi. we find the Jews addressing the "What shall we do, that works of God?" He did not expression, but said to them, "This is the work of God, that ye believe on Him whom He hath sent." I will not allow therefore that there is any weighty objection to the form of interrogation. He asks as one

Lord Jesus Christ, we might work the reprove them for their