rank and opulence, of high reputa tion, and, as it appears, of no mean proficiency in the polite art of flattery. His address to Jesus was couched in that sort of equivocal language which admits of an interpretation beyond the strict and literal meaning of the words: "Good Master, what shall I "do to inherit eternal life?" Our Lord, who never countenanced a departure from the simplicity of truth, rebuked his insincerity. "Why callest "thou me good?" And as to the question of what duties he was to perform, he referred to his knowledge of the ten commandments. These, this great man declares, he had strictly kept, even from his youth up! The declaration seems to have been made with no small degree of self-complacency; and he no doubt expected to receive from Jesus, that tribute of applause, to which he considered him

self

1

self entitled, and to which, as a great man, he was probably well accustomed. But instead of flattering him with hopes of inheriting eternal life by a mere adherence to the letter of the precepts, he shews him, that unless the desire of immortal happiness is so strong as to enable the mind to relinquish for it all worldly enjoyments, it will be of no avail. As a test of this, he desires him to give up that fortune from which he derived his consequence, to distribute his earthly treasure to the poor, that he might have treasure in heaven, and at the hazard of incurring the ridicule and displeasure of his countrymen and companions, to profess his belief in the Messiah, and to follow him. Alas! this son of prosperity had not strength to make the sacrifice. But he did not relinquish the hopes of eternal life with L 5 careless

careless levity and indifference: "He "went away sorrowful, for he was

66

very rich." And when Jesus saw that he was very sorrowful, he said, "How hardly shall they that 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 the king"dom of God! And they who heard "it, said, Who then can be saved? And he said, The things that are impossible with men, are possible "with God."*

With God alone are they indeed possible! And when we examine the nature of the virtues which belong to the Christian character, we shall be convinced, that without the special assistance of Divine grace, they must, in certain situations, be so peculiarly difficult of attainment,

* St. Luke, xviii.

as

as to reconcile us to the metaphor which at first view appears so incongruous. Nor let us be so far mistaken as to imagine that the possession of any of these virtues will be of importance to our eternal welfare, except in so far as they are of genuine growth. If they spring from mere worldly wisdom, they will avail us nothing. They are only to be deemed Christian virtues as they proceed from the Christian spirit, and as they exhibit the effects of that spirit upon the general character.

This may, perhaps, require explanation; but it may be very easily explained. Meekness and temperance are Christian virtues, but meekness is, in many instances, the result of a happy temperament; [and temperance, the effect of habit and of choice. Charity may proceed from ostentation as certainly as from beneL 6 ficence;

ficence; and even truth, the least flexible of the virtues, may be nearly allied to pride, the most unconquerable of the vices.

The comprehensive view of the. Christian character which I recommend to your attention, is not made up of minute and separate parts; it is one uniform display of love to God and man; of affections purified by the hopes of immortality; of a judgment which knows how to appreciate every enjoyment this world can offer according to its real value; and of a mind, which, in conquering the passions and corruptions that would ensnare it, has put forth all its strength. To raise the heart from this world, so as never to lose sight of those promises which the Son of God came to reveal, and to secure for us, we consider as extremely easy at the moment when we are withdrawn from the power of temptation.