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drink, and be merry."*

It is observable that

no intimation is given us, that this person had accumulated wealth by means of fraud or extortion. Indeed, we are not allowed to make that supposition; for it is expressly said that "his ground brought forth plentifully"-a most unsuspicious source of worldly prosperity. But he was guilty of a fatal error in concluding, that because he had made ample provision for his earthly wants, he had no other wants remaining: that he had obtained all that he needed, and had only to find a safe and convenient receptacle for his treasures, to render his happiness complete. "Soul, take thine ease, eat, drink, and be merry," was the speech for which the Almighty pronounced the man "a fool;" and which drew from our Saviour the impressive admonition, "So is he that layeth up treasure for himself, and is not rich toward God."

Now there are persons, and those neither Atheists nor Deists, but rather loth to be regarded as contemners of Christianity or virtue,` who, however, deem what is called a superiority to the world, or an abstraction from its interests, to be little better than a pretence of affectation or hypocrisy. But-not to allege that

* Luke xii.

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the practice of the common rules of morality is materially assisted by the persuasion of a life to come-how can such persons apprehend the parable to which we have alluded? Can they believe that Christ delivered that parable for the instruction of mankind, and, notwithstanding, account it unreasonable or incredible that any should be conscious of desires which the world is impotent to excite or satisfy, that any should aim to form their character after a new and unearthly fashion, that any would consent to be impoverished, to be reduced to the lowest destitution in "the things that are in the world," in the hope of being "rich" or of some account in "the sight of God?" Assuredly, no one ought to experience any satisfaction in this world, unless he is engaged in making provision for the next. We have a work and destination, wherewith to concern ourselves, which reduces to insignificance, to nothingness, the highest interests of earth and time. We have to acquaint ourselves with the Almighty, as the subjects of his authority, and the objects of his mercy; "to know God, and Christ whom he hath sent;" and to cultivate those peculiar and exalted virtues which grow out of "repentance

towards God, and faith towards our Lord Jesus Christ." This is our proper vocation and pursuit as Christians-distinct and needful, surely, as the augmentation of our property, the care of our reputation, or even the sustenance of our life-a vocation which ought to exert a ruling and pervading influence in the whole circle of this world's transactions.

But, farther, our Saviour has reinstated us in that immortality which we had forfeited by our sins, and established our title to an inheritance beyond the grave. He has "thrown open the kingdom of heaven to all believers;" marked with his own footsteps the path which leads to it; and there awaits the assembling of his faithful followers. Were it not then a base subjection to the world, if we should become so captivated with its pleasures, though not unlawful,-so tenacious even of "those things which God hath given us richly to enjoy," as to feel an increasing reluctance to surrender them, and be filled with dread and melancholy at the idea of our departure from the present state? It would surely be a dishonourable termination of our earthly pilgrimage -for pilgrims to "a continuing city" we should ever account ourselves, however fair the scenes through which it be our

lot to journey-it would be a dishonourable termination of our earthly pilgrimage, if, as we approached the confines of mortality, we should falter in our course, and hesitate to proceed; and instead of advancing on the solid ground of our faith, as on a bridge that arches the dark gulf of death, and which has borne a host before us in safety and rejoicing to their eternal rest, we should shrink and tremble, as though we had been pushed to the edge of the precipice, and could see nothing but the abyss beneath. Ill examples should we furnish of that faith which our religion inculcates and inspires !—which gives substance and reality to things unseen, and whose property and distinguishing glory it is "to overcome the world"-to outweigh its enjoyments, as well as to surmount its temptations.

In offering some apprehension of that love of the world which the words of the Apostle admonish us to suppress, we have had in view principally the power which the world possesses over us through the medium of its pleasures, or those objects which it offers to our natural desires and propensities; and by which it brings us under subjection to "the lust of the flesh, the lust of the eye, the pride

of life." It should be intimated, however, that a love of the world is no less to be dreaded and restrained in the strength which it opposes to our patience and resignation under suffering; whether brought upon us by the more immediate disposal of Divine Providence, or the conduct of our fellowcreatures. It must be abundantly evident that our love of the world is excessive, and virtually forbidden by the Gospel, when it so far occupies the heart as to prevent us from devoutly resigning ourselves to the will of God, or disables us from the exercise of forbearance, or the discharge of any of the offices of charity towards our neighbour. But into what a wide field of religious consideration would this view of a love of the world conduct us! for how numerous are the occasions when our fulfilment of the passive duties is put to the proof by the vicissitudes of this changeful life, or by the selfish indifference, the wayward tempers, and the unprincipled artifices of our fellow-men! But we must proceed to a second particular suggested to our consideration in the text.

We remarked that the Apostle ascribes to mankind a prevailing disposition to an inordinate attachment to the world, and that the

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