with those first mentioned. Here, then, is a certain character portrayed, which has too many resemblances in real life, and which has connected with it a most melancholy end. It becomes us, in contemplating it, to derive lessons for the regulation of our own conduct. We should, therefore, guard most carefully against too high and exclusive attention to our worldly interests. Such an attention chills the benevolent feelings and degrades human character, and on these accounts would be severely condemned by the moralist. But there are additional and far more important reasons, which should induce the Christian to reprobate and avoid it. Covetousness in the context does not mean the eager desire of acquiring treasure merely to hoard it up, but it refers to the thirst for the acquisition of wealth, even if it were with the intention of dissipating it immediately. With this disposition of mind, whether gratified or otherwise, there is always associated a multiplicity of cares, which interfere with religious duty and lead to such a state of the feelings as unfits for its performance. To say the least, therefore, it is neglected; if the individual in question does not become more wicked, his religious improvement cannot take place. But, generally speaking, he does not remain stationary. The earnest and exclusive pursuit of wealth is ordinarily attended by success. He who, possessing no redeeming or controlling principle in his nature, becomes rich, is affected as was the man in the parable. He is intoxicated with prosperity; he presumes upon its continuance; he is forgetful of the God who made him; he may sink into indolent voluptuousness, or he may run to every excess of riotous indulgence. Under any of these circumstances, the soul becomes guilty, is unprepared for futurity and will perish forever. Take heed, then, how you lay up treasures for yourselves. Doubtless this may be done innocently, and so far from proving detrimental to you, will not only increase your enjoyment, but afford you many opportunities of doing good. And such is the legitimate use of riches obtained in a proper manner. But not such is the case with all men. Their conduct you should avoid. The cares of the world and the deceitfulness of riches should not prevent the performance of religious duty, nor induce an inattention to the solemn realities with which we shall be conversant hereafter. And while consistently with the Divine will, you seek temporal prosperity, forget not the unspeakable importance of being rich toward God. To him this character belongs, who, knowing the will of God, sincerely desires to practice it, whose affections are fervent and pious, to whom righteousness is reckoned on account of his faith, and whose faith brings forth the fruits of Christian piety. God will regard such with approbation, will receive them to his favor now, and more abundantly bless them hereafter; and if you are thus possessed of the true riches, death may come to you unexpectedly, but it will not find you unprepared. The specific object of the parable, then, is to show the unhappiness of those who lay up treasures to themselves but are not rich toward God. To such it furnishes a solemn subject of consideration, and upon them it should be deeply impressed. The parable is, however, full of instruction to all who cherish a mistaken idea of the permanency of temporal good. For how affecting and yet how true is the picture which it affords of the instability of all earthly possessions; how striking is the demonstration given of the impotence of man to control his future lot, of his folly in attempting to project it. Yet the truth which it teaches is not one which would be learned by an observation of the general conduct of men. They rarely reflect, and they still more rarely embody the reflection in words, that the future is altogether beyond the control of man. We may form our plans, confidently anticipate a favorable result, which may also often take place, yet of this we have no security; the most bitter disappointment may succeed the most highly raised hopes; the most plausible schemes fail utterly. Yet do not many take these things into view; they speak as if every thing were in their power; life, health, favorable circumstances, -the blessing which gives success. Strange error! fatal mistake. They should in reference to every undertaking, say, at least internally, if God will, this shall I do. Time is not our own; vigor does not dwell in our limbs as long as we desire it; death will not recede from us as we may will it to do. God is our disposer; in his hands is the alternative of life or death; what his decision may be concerning us, we know not, nor, had we such knowledge, could we reverse it. Seeing, then, such is the condition of human nature in this life, there is the greatest wisdom in the admonition of the apostle-" But this I say, brethren, the time is short; it remaineth that those that weep be as though they wept not; and they that rejoice as though they rejoiced not; and they that buy as though they bought not; and they that use this world as not abusing it; for the fashion of this world passeth away." With the degree of uncertainty which characterizes all terrene affairs, it becomes us to sit loosely in reference to them, and to stand prepared for life or death, as the providence of God may determine. It is wise thus to act, for it will be attended with the happiest consequences; we shall not be afraid of sudden destruction, or if human nature must shrink from the approach of the last enemy, yet the |