ftrict Commands against eating any fort of Blood, could not but wonder that the drinking a Man's Blood fhould be made the neceflary Means of Eternal Life, when they had the undoubted Word of God for it, that what foever Soul fhould eat any Blood, Should be cut off from his People.

This was the Difcourfe which gave occafion to many of his Difciples to depart from him, and walk no more with him; and 'twas upon their Departure that our Lord that our Lord ask'd the Twelve, whether they also would go away; to which Simon Peter anfwered, Lord, to whom shall we go? Thou haft the Words of Eternal Life.

Now in thefe Words it is plainly express'd, That the Words of Chrift are the Words of Eternal Life; or, That Eternal Life is plainly made known in his Words.

Secondly,

Secondly, That merely upon that Account, without any Regard to any kind of Difficulties, we ought to adhere to Chrift, with the Twelve; and not forfake him, as many in the time of his Appearance in the Flesh did.

First then, It is plainly exprefs'd in my Text, That the Words of Chrift are the Words of Eternal Life; or, That Eternal Life is plainly made known in his Words.

Now the Eternal Life which is manifested in the Words of Chrift, is not the eternal Duration of the Soul fimply confider'd. For of this, both Jews and Gentiles were generally well enough fatisfy'd before. When our Lord bids the Jews fearch the Scriptures, he tells them, that in them they thought they had eternal Life. So that our Lord does plainly acknowledge, that they had fome Knowledge and

Expectation of Eternal Life from the Scriptures of the Old Teftament. I know it is a common Notion, that the Jews had no certain Knowledge of the Immortality of the Soul; but this is plainly contrary to the express Words of our Lord, and is rather discountenanced than confirmed by those Words of the Apostle, on which it seems to be built; Who brought Life and Immortality to light through the Gospel. For these Words, in the Original, do not imply a bringing a thing to light which was in fuch a State of Darkness before, as to be altogether unknown and unthought of; but rather a brightening and clearing something which was not well understood, or rightly purfued. So that the Immortality of the Soul is not peculiar to the Words of Chrift; 'tis what indeed he speaks but little of, taking it rather for granted, than endeavouring to prove it; it needing no Proof, be

ing before-hand generally confefs'd and believ'd.

But nevertheless, there are many things relating to the Immortality of the Soul, both as to its Happiness, and the Means of obtaining it, which Christ has discover'd to us, and which we can find only in his Words.

By Eternal Life is indeed meant, not fo much an Eternal Duration, as the Happiness of that State; Eternity, without Happiness, being not worthy of the Name of Life.

So that the Eternal Life made known in the Words of Christ, is no other than Eternal Happiness: Immortality is the common Lot of all Men, both Good and Bad; but Eternal Life is the Privilege but of a few; there are not many that shall enter into it, it being the Confequence and Reward of one peculiar fort of Beha

viour.

Now

Now if we confider the Words of our Lord, in which mention is made of this Eternal Life, we fhall, without much Difficulty, discover the Nature

of it.

We are told then, in express Terms, that this is Life Eternal, to know the true God, and Fefus Chrift whom he hath fent, Joh. xvii. 3. Now to know God, and Jefus Chrift, is to be like them in our Temper and Difpofition of Mind, and in our outward Actions and Behaviour. For he that fays he knoweth him, and keepeth not his Commandments, is a Lyar, and the Truth is not in him. But whofo keepeth his Word, in him verily is the Love of God perfected; hereby we know that we are in him. He that faith he abideth in him, ought himself alfo to walk as he walked, 1 Joh. ii. 4, 5, 6. This Eternal Life, which arifes from our Conformity to God, and his Son Jefus Chrift, is begun here in the Body,

I

and