cessary for the attainment of the one, with those too commonly resorted to for the acquisition of the other.

This explains also those remarkable expressions applied by our Lord to worldly riches, "the mammon of unrighteousness," and "the unrighteous mammon :”—expressions which, though they seem to have reference only to ill-gotten wealth,-(wealth acquired by such means as were resorted to by the steward in the parable,)—must, in order to render them consistent with our Lord's concluding exhortation, be understood of wealth in general, however unblameably acquired. The original word here rendered unrighteous is, indeed, not unfrequently used to denote what is merely delusive or deceitful, in opposition to what is substantial and true. " If have not been faithful," says our ye Lord, “in the unrighteous mammon, who "will commit to your trust the true riches ?" evidently denoting the transitory nature of all worldly substance, as opposed to the never-failing possessions of our heavenly inheritance. In like manner to "make to our"selves friends of the mammon of unright66 eousness," cannot mean to make a wise use of wealth unjustly acquired;-(for, surely no wealth so acquired can bring a blessing

upon its possessor;)-but to make such an use of that which is fleeting and temporary, as may ensure to us a recompense perfect and imperishable.

The instruction, then, to be deduced from the parable appears to be simply this:—first, that we should learn wisdom in our spiritual concerns from observing the diligence and sagacity of worldly men in their temporal pursuits; secondly, that we should strive to render even our temporal possessions instrumental to the acquisition of better and more lasting enjoyments in the world to come.

Respecting the first of these useful lessons, we must have lived to little purpose, or have been strangely defective in our observation of human character, if we cannot turn it to good account. On viewing the activity, solicitude, and perseverance, with which multitudes engage in the interests of this present life, we might be led to suppose that those interests are such as neither time nor accident can destroy, and such as must infallibly reward their possessors with unalloyed enjoyments. For not only do they "rise early, " and late take rest, and eat the bread of "carefulness;" but they will resolutely perform many an act of rigid self-denial, and suffer many a painful mortification, in the

eagerness of their pursuit. See the avaricious man abstaining from the conveniencies and comforts, nay, almost from the necessaries of life: the ambitious imposing upon himself toil, and servitude, and vexations, which, if imposed upon him by others, or for any other purpose, he would deem intolerable hardships:―the libertine sacrificing health and wealth, reputation and honour, to the lowest sensual gratifications. Or, without putting extreme cases, what is there which, in the ordinary course of human life, men will not occasionally undergo, for the sake of some addition to their substance, some favourite selfindulgence, some envied distinction among mankind? Is it not, indeed, rare to meet with any person who does not willingly forego a considerable portion of his personal ease and comfort for the acquisition of some object on which his hopes and affections are most intensely fixed? This is what is properly called worldly wisdom; and they who act thus, are said to be "wise in their genera

tion," because they do that which every wise man would do, supposing this world to be the only proper object of his concern, and supposing that he had made choice of those pursuits which promise the most certain, the most ample, and the most permanent gratifi

cation. For, unquestionably, if there were no necessity for taking a future state into account, we might reasonably deem them to be the wisest of mankind who laboured most, at whatever cost or hazard, to outstrip their competitors in the race of worldly preeminence, worldly profit, worldly pleasure, or whatever other temporal good they most affected.

In this respect, then, (that is, in their zeal, assiduity, and unremitting exertion,) the children of this world may be held up as examples to the children of light. If the former are wise in their generation, let the latter be equally so in theirs. Let them who are fully persuaded of the great and incontrovertible truths declared in the revealed word of God, who acknowledge one heavenly Lord and Master whom they are bound to serve and obey, and who look to another world for their full and final recompense, be as diligent in securing to themselves treasures undecaying and eternal, as others are in chasing those which continually elude their grasp, or if obtained, must quickly fade away and perish.

But is this actually the case? Do we perceive in general the same degree of wisdom among those who profess to be “children of

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light;" and will their conduct abide this simple test? The comparison is easily made. An intelligent man of the world does not expect to succeed in what he aims at, without due exercise of all his means and appliances. He considers beforehand what he has to do, and how it is to be effected. He is wary and circumspect in laying his plans, anticipates difficulties, and provides for their removal. He associates with those who may best promote his views, calls in their help, and acts in union and co-operation with them. On the other hand, how often do Christians fail, from the want of a disposition to profit by these lessons! How often are they betrayed into habits of life inconsistent with their acknowledged principles! How often do they forfeit the fairest prospects of success, by not persevering to the end; or bring discredit upon themselves, and upon religion itself, by their lukewarmness, their want of energy and decision, their disinclination to take counsel or seek assistance from those who would strengthen them in their good resolutions, and forward them in the great purpose they profess to have taken in hand.

Let it not, however, be regarded as any injurious reflection upon religion itself, that