not high-minded, nor trust in uncertain riches; but in the living God, who giveth us richly all things to enjoy; that they do good; that they be rich in good works, ready to distribute, willing to communicate; laying up for themselves a good foundation, that they may lay hold on eternal life."

But this favoured youth was called to the same personal attendance as Peter and his fellow-disciples were, and his way thus opened to apostolic privileges and blessings. This was his trial. Wilt thou fully obey? "Wilt thou drink of my cup, and be baptized with my baptism ?" If this call had been embraced, "praise, honour, and glory," peculiar to such followers, would have been the consequence. But, being refused, still God is glorified. The sinner appears in his true character. God's call is evidence for God. His word forms the indictment, and will usher in our trial at " the judgment-seat of Christ." So says the Lord by Isaiah: "As the rain cometh down, and the snow from heaven, and returneth not thither,—so shall my word be that goeth forth out of my mouth. It shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." "We are unto God a sweet savour of Christ," says St. Paul, "in them that are saved, and in them that perish: To the one we are a savour of death unto death; and to

the other, a savour of life unto life."

So it was

with this youth. He felt his idolatry: His heart condemned him: He departed from the presence of the Lord, like Cain, to live in the world without God. Whether he afterwards repented, and was found among the thousands who were converted on or after the day of Pentecost, we know not now; but we shall know "in that day."

To

II. Our Lord, however, was not left alone. He had those about him who had hearkened to his voice, and followed him; and, though still comparatively carnal, did not (with the exception of Judas) love money more than their Master. these he began to improve this striking occurrence, and, by the words of eternal life, (which he had,) to prevent any bias to earth and visible things from taking place in their hearts, from what they might be tempted to think a hard condition imposed upon the rich youth; and which might so operate as to cause them to overlook the folly and sin of his refusal. "How hardly," says He, "shall they that have riches enter into the kingdom of God! I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." And is not this hard to believe? It was so to the Apostles. Had our Lord said, "How hardly shall they that abuse that gift of God, who hoard or waste their wealth, or who use it against Him, in order to support the

kingdom of darkness; who use it so as to increase their own natural corruption, and be the savour of death to others; whose god is their belly, whose glory is in their shame, who mind earthly things !'" Had our Lord only declared the danger of those who thus abuse riches, his declaration would be easily understood and received, even by those who are only "babes in Christ; " for, indeed, Seneca and Epictetus have said as much. But, "how hardly shall they that have riches enter in !" When the disciples heard it, "they," says St. Matthew, "were exceedingly amazed." "They were astonished out of measure," say the other Evangelists. And that this amazing declaration should be applied to one who seemed to be a pattern to all the rich men of Judea !-one who overcame the many temptations which arose from his opulence; "living soberly, righteously, and godly, in this world,” and also seeking a better ! Are not such, in every place, reckoned pillars even in the Church? O, how hard the saying! But the Lord will not abate his terms: 66 My son, give me thy heart!" Here is, in truth, the "hard saying." If this be done, a large estate, or a fishing boat, are with equal faithfulness used or managed for the Lord; or with equal ease, and holy joy, sacrificed at the call of Him whose we are, and whom we serve. All this was naked and manifest before Him who had thus proved the

young proselyte, and astonished the veteran disciples. He saw their perturbation, and, “looking upon them," (O what a look was that! It corrected, it cheered, them!) "With men," says he, "this is impossible; but with God all things are He possible." "His grace is sufficient for us." can cause a Barnabas to sell his estate out of his way, or a De Renty to use it all for Him! a Wesley to be really as poor, and as much a stranger upon earth, when God gave him a large revenue, (by his writings,) as, when a College-Tutor, he lived on twenty-eight pounds a-year, and sacredly devoted the overplus to the representatives of Him who “had not where to lay his head!"

In order to this, "I will circumcise thy heart," says the Lord. I will separate from thee what nature loves, and what I hate. This is painful work. The young man would not endure it: He would make terms: He would bend our Lord to them. "Hitherto I will serve, and no further," was the language of his refusal. He thought he could afford to be thus bold. God had given him something worth keeping, and therefore he must be treated by his Maker according to his quality. "I expect," said poor Captain Uråtz, when he was going to execution, "that God will treat me as a gentleman!" O how many have acted thus in every age and place! O how many have thus departed from the Lord, after vainly striving to

bring the Almighty to their own terms ! to induce him to act according to their views! to rank with the disciples, who sell all, while they keep back part of the price! "Not many rich, not many mighty, are called," says St. Paul. No; we see in this awful account, thus three times told, thus dwelt upon, thus held up to our view, in all its particulars, by the Holy Ghost, that we may learn by it the awful cause :- -We see why it is so, and learn not to charge God foolishly. Some must be rich: It cannot be otherwise. Equality of condition, like that of body or mind, is a chimæra. Inequality is God's ordination; and His counsel shall stand. But shall station or wealth be used against Him? Alas! they are used against him. The gifts are prized; the Giver is lightly esteemed. Shall the Lord yield to this? Shall he accept the limited service,-limited by corruption? Shall he fill the divided heart with "righteousness, peace, and joy ?" Shall he dwell there with mammon? "They that honour me," says he, (by giving up all that would hinder their full obedience to his holy calling, though it were only a fishing boat,) "I will honour." "They that despise me," (that is, who do not thus honour me, though an estate in either lands or trade should be the pretence,) "shall be lightly esteemed." So the Lord, being refused by the rich, chooses the poor; being rejected by the learned and wise, he chooses the weak.

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