SERMON XIX.

THE YOUNG RULER.

MARK X. 21.

THEN JESUS, BEHOLDING HIM, LOVED HIM, AND SAID UNTO HIM, ONE THING THOU LACKEST.

FEw passages of sacred history are more interesting, than the one from which our text is taken. A young man, distinguished for rank and for wealth, kneels before the Son of God, and earnestly inquires what he shall do to inherit eternal life. Jesus directs him in the way of life, and gives him a test to try the strength of his faith. He is found wanting. Though the world has not entirely engrossed his thoughts, yet it has too deeply engaged his affections. He cannot abandon all, and follow Christ. He hopes to obtain eternal life without supreme love to God. Though Jesus approves the virtues of this young man, he laments their imperfection. He cannot acknowledge him as his disciple; and he, who had approached the Saviour with so much zeal, departs from his presence with deep sorrow. He had hoped to purchase heaven by some external service. God demands not merely offerings from his substance, or ritual observances, but his heart. This he is not prepared to surrender. The world has engrossed his af fections, and he is indisposed to abandon, even at the command of God, the objects of his highest love. Hence

the spiritual religion of Jesus is neglected, and his possessions retained. Thus are eternal riches abandoned for those, which soon must fall into other hands. Unhappy young man, who will not weep over thy infatuated choice! Who will not lament, that, with so many virtues, thou shouldst fail of entering into the kingdom of heaven! But here let us pause, and gather up the instructions that may be drawn from this portion of sacred history. Let us seriously ask whether there are not among us many young men, and old men, who now ought to call forth our compassion, who demand our prayers, that they may not, like the young ruler of the Jews, when they shall appear before the bar of Jesus, be hurried from his presence, and consigned to unutterable sorrow.

In treating the subject before us, I shall take for granted what I think will not be denied, that the young man who come to Jesus possessed a fair moral character, and that he was scrupulous in observing all the external forms of the religion, in which he was educated.

The doctrine of the text then is, that, though Christ approves and loves the moral virtues, yet a mere external observance of moral duties will not secure that inheritance, which he has promised to his true disciples.

1. First, Jesus, beholding the young man, loved him. Many interesting qualities were united in his character. He was above the vices, which often degrade those of his age and station in life. He did not think rank and wealth the only valuable possessions. He had regarded the religion of his nation, and from his youth had been distinguished for a respectful attention to sacred ordinances. Now that a new teacher appeared, who gave evidence of a divine commission, he hastens to him and bows in his presence. He appears with a serious mind, and with an inquiry of infinite moment. What an interesting spectacle was exhibited, while he conversed with the Saviour of sinners! Jesus was not unmoved by the scene. He, whose mind

erceived a gance every moral excellence, and every TOTIE I FIL wedged his interest in this distinTUNE mun. Es afections were moved. He

um Jun, and be loved him. Christians, look to mur user Tou are placed in a world, where you be11 gek árærsity of character. You are surrounded N ZUR, VICC you cannot acknowledge as the true discija li mu gorious Redeemer. But remember, that, amag bese, are many of amiable tempers, of correct external deportment; many who, in the different relations dile, are beloved for the general kindness of their dispostoas, and for what they contribute to the promotion of the happiness of society. Cast them not away. Despise them not. Cherish a love of moral goodness; and bestow wing praise on whatever deserves approbation. These persons have at least the appearance of some goodness; and they are instrumental in doing some good. Love them for their good qualities. They are deficient in their goodness, so deficient, that, unless thoroughly reformed, they will tail of obtaining eternal life. They then are the objects of the tenderest compassion. You should labor for their good: you should pray for their salvation. That you may abor effectually, you must feel interested for their happiess Then you may hope to gain influence over their minds, and to be instrumental in opening their hearts to receive the truth as it is in Jesus. You may hope, by the blessing of God, to see the time, when those hearts, which have been divided by a thousand conflicting claims, will be entirely consecrated to him, who demands the heart of gery rational being. Whereas, if you forget the example Christ, and, with the spirit which dictated the Pharisee's ayer, say to this man and that, Stand by thyself, come not my society, for I am holier than thou, you will give a gotul representation of the genius of the gospel; and, lose not your own souls, you will do nothing to

wards spreading the triumphs of the cross, and advancing the everlasting happiness of those for whom Christ died.

2. We remark, secondly, that, though Christ approves and loves every moral virtue, yet a mere external observance of moral duties will not secure that inheritance, which he has promised to confer upon all his true disciples.

It is perfectly evident, that any course of conduct, which may be maintained without supreme love to God, cannot of itself be proof of a state of preparation for heaven. Now external morality may be maintained without this principle, and many of the virtues, which give value to social life, may be practised, when the religious principle is extremely weak. The moral duties are in themselves reasonable, and conducive to human happiness; and they may in many instances be performed on the sole ground of expediency. Yet true piety is the only basis, which will support a consistent, uniform and exalted moral character; for, where this is wanting, the principle of expediency, applied by a being of extremely limited views, will produce a degree of fickleness in pursuing the path of integrity. But still, what by the world is deemed a good moral character may exist where the love of God reigns not. A man may be honest, either because he is too proud to stoop to deception, or because he believes that his worldly interests will be best promoted by securing the confidence of those with whom he has intercourse. He may be forward in maintaining institutions, designed to protect the morals and promote the improvement of society, because he considers his personal security and enjoyment, as intimately connected with the moral habits of the community of which he is a member. He may even be regular in the observance of all the external duties of religion, not because he loves God, but because he would preserve a reputation for decency, and would not fail to present a good example. He may be distinguished for his sympathy with the sufferings of his fellow creatures, and by acts of

kindness do much to alleviate them, not because he feels any attachment to the Being, who doeth good continually, or is desirous of imitating him; but because he loves to be numbered among the benefactors of mankind, or because he has received from the Author of his existence a heart, sexy zored by scenes of suffering, that he instinctively setches feed his hand to afford succor to the afflicted. Fee thers a cits of virtues, which may exist, where V Gas warning, and where love to man is not The may be practised from a regard solely & Men, Ash, ment or reputation. We need no dodiru aguinant to prove this. Facts, known to every may de evilected in abundance for this purpose. Liis J been what the world calls moral men. how, who have made no pretensions to religious character, have been what are denominated good members of 3007028. Are there none who instantly present themselves to your minds, who are regular in their moral deportment, who even charity herself could not denominate religious wo Where then is the man, who has for years been parsing his worldly schemes, who has at all times lived soborly and honestly in the world, and who yet has made gold his God; who has never even to himself confessed, that he was engaged in laying up treasures in heaven? Where is the youth, whose heart is alive to every earthly Joy, who, in the gaiety of life, by his cheerfulness and pleasantness, gains the affections of the social circle, who yet closes his mind against all impressions from the eternal world, who in all bis joys thinks not of the God of love, or of the Saviour of sinners? Are there no such persons? If there be such, then there are some, who, with the most estimable qualities, are destitute of a religious character. Yes, there may be what are called moral men, who are not religious men; who are not prepared to inherit eternal life. We here use the word morality in the popular sense; and, when we say that it may be practised by those, who love not God supremely, we mean what men call by that name.