ephah small, and falsifying the balances by "deceit ?"

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"Take heed and beware of covetousness, for a "man's life consisteth not in the abundance of the things that he possesseth :" neither the comfort, credit, usefulness, or length of it. Anxieties, suspicions, snares, and temptations alone, are multiplied with increasing wealth. "How hardly shall they that have riches enter into the kingdom of "God! It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into "the kingdom of God."-Men may express their astonishment at such declarations, as the disciples did, and exclaim, "who then can be saved?" But the answer is put into our mouths: "The things "which are impossible with man are possible with "God." Some who are rich in the world are also rich towards God; some with whom "riches in"crcase set not their hearts upon them;" they are rich "in good works ;"" and, even by their faithfulness in the unrighteous mammon," (in that wealth, in the getting, keeping, and spending of which men commit so much unrighteousness,) "they lay up treasure in heaven." But these are comparatively few: and none who love and trust in riches, and expect an accession of felicity from increasing wealth, rather than from increasing holiness, can be in the way of salvation: "for, if

any man love the world, the love of the Father "is not in him:"" and they that will be rich" (being exposed through that covetous desire,) "fall "into temptation, and a snare, and into divers "foolish and hurtful lusts, which drown men in

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"destruction and perdition :-for the love of money "is the root of all evil."

Moreover riches, not being properly our own, but committed to our stewardship, not only do not ward off or retard the stroke of death: but, when not faithfully improved, they render its approach in every respect unspeakably more formidable. "Give an account of thy stewardship; for thou "mayest be no longer steward." They who tenaciously keep possession of their riches, till death produces a reluctant separation, get little thanks from surviving heirs; who generally, in their turn, find them a pregnant source of jealousy, contention, and ill-will, and an occasion of additional sin and temptation.-A traveller, who approaches in order to cross the ocean, bowed down under a heavy burden of such things as afford him neither present enjoyment nor prospect of future emolument, and as must very shortly be left behind upon the shore; and who assiduously and anxiously endeavours to increase his load; forms no unapt emblem of a character and conduct but too commonly observable: I mean the character and conduct of such as have already more than adds to enjoyment, nay much that burdens them with solicitude, and besets them with temptations and snares; who may very soon, and must ere long, leave all behind them for ever; and yet "there is no end of all their "labour; in adding to their useless and troublesome abundance. But can this be a rational conduct? a suitable preparation for a dying hour? Yet is not.. this the very preparation many of you are making? Are you thus eagerly pursuing wealth? exulting

"be merry,

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in your success, or murmuring under disappointment? or, like the covetous man in this chapter, saying, "Soul take thine ease, eat, drink, and thou hast much goods laid up for many years? "And now should God say, "Thou fool, "this night, thy soul shall be required of thee," the justice of the sentence and of the cutting rebuke must be evident to your conscience; nor would your superfluous wealth prove the least source of comfort, or alleviation of your awful condition.

Neither was his preparation in the least degree better, "who was clothed in purple and fine linen, "and fared sumptuously every day;" who made choice of these for his "good things," and looked for no higher pleasures. The luxury, the elegance, the pomp and pride of life, which forms so great a part of the business, conversation, ambition, and indulgence of those who can, and those who cannot, afford them; however their doting admirers may defend their innocency, doubtless form a miserable preparation for a dying hour. Such an attention to animal gratification and external embellishment prostitutes the affections, and debases the dignity of the rational and immortal soul; betrays a groveling and trifling mind, and is utterly inconsistent with the simplicity and spirituality of the Christian religion. The wealth thus lavished (if creditors have not a claim to it,) demands a better improvement: the time ought to be redeemed to better purposes: and each professor of the gospel ought, by his example, to bear testimony against the prevailing extravagance and folly of a luxurious, dissipated age and nation, and by no means to give a sanction to it. Nor can he whose satis

faction lies in such things, point out any favourable distinction between himself and that rich man who lived thus splendidly and luxuriously, and, when he died, "lifted up his eyes in hell being in tor"ments.”—Yet are not even some present thus engaged? Are there not those among you who are more eager to possess, and more ambitious to excel, and more afraid and ashamed to be outstripped in, these things, than in righteousness and true holiness? Do not some spend twice the time about these baubles that they do in secret devotion? perhaps ten times the money, which they can afford for acts of charity? And is this the spirit, temper, and conduct of a Christian? Let conscience determine, if it be not callous. Are these trifles? The world accounts them not so; for they sarcastically observe that religious people in their way, are as fond of the indulgences and distinctions of the world as others; which I am sure is no credit or adorning to the doctrine of "God our Saviour." I say, are not some thus conducting themselves? for, I bless God, we have many honourable exceptions to the general depraved taste of the age. But which of the two classes (they whose care is "to put on Christ," and to be adorned with good works, and the beauties of holiness, whilst outward things are comparatively slighted; or they whose conduct is the very reverse ;) do you suppose are most ready for death and judgment? However you may choose to live as the latter, I am sure you will wish to die as the former. Oh that men would think of these things! that they would "be wise, that they "would consider their latter end!"

Nor are the ambitious pursuits of greatness, power, or praise; or even the indefatigable labours of the learned, while Christ is rejected, and his gospel (which is "the wisdom of God,") undervalued and despised, in any respect a preferable preparation for a dying hour. Nor would any of you wish to receive the awful summons at the masquerade, the theatre, the opera, or the card-table. After all which apologists have urged in behalf of such diversions, they cannot pretend that they are any part of that watchfulness, and readiness for the coming of the Lord, about which we are inquiring. They cannot say that in frequenting such amusements they are walking in the steps and imitating the example, of Jesus Christ. Nor can they shew that, in seeking relief from the tediousness of duty by such relaxation, they have that mind in them, which was in him "whose meat is to do the will " of God." Nor can they reconcile such diversions with these three precepts: "Be not con"formed to this world:" "Redeem your time :" "Whether ye eat, or whether ye drink, or whatsoever ye do, do all to the glory of God." Make these precepts the rule of your conduct, delight yourselves in God, and prepare to meet him in judgment; and you will have no more leisure or inclination for such vanities.

Permit me to add, that even moral decency of conversation, formal worship, or evangelical profession and notions, with various similar religious attainments, however men may rest in them, and value themselves upon them, come far short of the necessary preparation: "for, except your righteous"ness exceed the righteousness of the Scribes and