wholesome food to eat, and clean raiment to put on. Yea, it is our duty, so far as God puts it into our power, to provide these things also; to the end we may "eat our own bread, and be burdensome to no man." Nor yet are we forbidden, thirdly, to provide for our children, and for those of our own household. This also it is our duty to do, even upon principles of heathen morality. Every man ought to provide the plain necessaries of life, both for his own wife and children; and to put them into a capacity of providing these for themselves, when he is gone hence, and is no more seen. I say, of providing these, the plain necessaries of life, not delicacies, not superfluities and that by their diligent labour; for it is no man's duty to furnish them, any more than himself, with the means either of luxury or idleness. But if any man provide not thus far for his own children, (as well as for the widows of his own house; of which primarily St. Paul is speaking, in those well-known words to Timothy :) He hath practically denied the faith, and is worse than an infidel, or heathen. Lastly. We are not forbidden in these words, to lay up from time to time, what is needful for the carrying on our worldly business, in such a measure and degree, as is sufficient to answer the foregoing purposes in such a measure, as first, to owe no man any thing; secondly, to procure for ourselves the necessaries of life; and thirdly, to furnish those of our own house with them while we live, and with the means of procuring them when we are gone to God. 12. We may now clearly discern (unless we are unwilling to discern it) what that is which is forbidden here. It is, the designedly procuring more of this world's goods, than will answer the foregoing purposes: the labouring after a larger measure of worldly substance, a larger increase of gold and silver; the laying up any more than these ends require, is what is here expressly and absolutely forbidden. If the words have any meaning at all, it must be this; for they are capable of no other. Consequently, whoever he is, that owing no man any thing, and having food and raiment for himself and his household, together with a sufficiency to carry on his worldly business, so far as answers these reasonable purposes: whoever, I say, being already in these circumstances, seeks a still larger portion on earth, he lives in an open, habitual denial of the Lord that bought him. He hath practically denied the faith, and is worse than an African or American infidel. 13. Hear ye this, all ye that dwell in the world, and love the world wherein ye dwell. Ye may be "highly esteemed of men ;" but ye are "an abomination in the sight of God." How long shall your souls cleave to the dust? How long will ye load yourselves with thick clay? When will ye awake and see, that the open, speculative heathens are nearer the kingdom of heaven than When will ye be persuaded to choose the better part; that which cannot be taken away from you? When will ye seek only to "lay you ? up treasures in heaven," renouncing, dreading, abhorring all other? If you aim at "laying up treasures on earth," you are not barely losing your time, and spending your strength for that which is not bread for what is the fruit, if you succeed? You have murdered your own soul. You have extinguished the last spark of spiritual life therein. Now indeed, in the midst of life, you are in death. You are a living man, but a dead Christian. "For where your treasure is, there will your heart be also." Your heart is sunk into the dust your soul cleaveth to the ground. Your affections are set, not on things above, but on things of the earth; on poor husks that may poison, but cannot satisfy an everlasting spirit made for God. Your love, your joy, your desire are all placed on the things which perish in the using. You have thrown away the treasures in heaven: God and Christ are lost. You have gained riches and hell-fire. 14. O "how hardly shall they that have riches, enter into the kingdom of God!" When our Lord's disciples were astonished at his speaking thus, he was so far from retracting it, that he repeated the same important truth, in stronger terms than before. "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." How hard is it for them, whose every word is applauded, not to be wise in their own eyes! How hard for them not to think themselves better than the poor, base, uneducated herd of men! How hard not to seek happiness in their riches, or in things dependent upon them; in gratifying the desire of the flesh, the desire of the eye, or the pride of life! O ye rich, how can ye escape the damnation of hell? Only with God, all things are possible. 15. And even if you do not succeed, what is the fruit of your endeavouring to lay up treasures on earth? "They that will be rich," (or Budo ATEN, they that desire, that endeavour after it, whether they succeed or not,) "fall into a temptation and a snare," a gin, a trap of the devil, "and into many foolish and hurtful lusts;" Exibicias avontys, desires with which reason hath nothing to do; such as properly belong, not to rational and immortal beings, but only to the brute-beasts, which have no understanding: "which drown men in destruction and perdition," in present and eternal misery. Let us but open our eyes, and we may daily see the melancholy proofs of this: men, who desiring, resolving to be rich, coveting after money, the root of all evil, have already pierced themselves through with many sorrows, and anticipated the hell to which they are going. The cautiousness with which the Apostle here speaks, is highly observable. He does not affirm this absolutely of the rich; for a man may possibly be rich, without any fault of his, by an over-ruling Providence, preventing his own choice. But he affirms it of BROMEVOL TASTE, those who desire, or seek to be rich. Riches, dangerous as they are, do not always "drown men in destruction and perdition." But the desire of riches does: those who calmly desire, and deliberately seek to attain them, whether they do in fact, gain the world or not, do infallibly lose their own souls. These are they, that sell him who bought them with his blood, for a few pieces of gold or silver. These enter into a covenant with death and hell: and their covenant shall stand. For they are daily making themselves meet to partake of their inheritance with the devil and his angels. 16. O who shall warn this generation of vipers, to flee from the wrath to come! Not those who lie at their gate or cringe at their feet, desiring to be fed with the crumbs that fall from their tables. Not those who court their favour or fear their frown; none of those who mind earthly things. But if there be a Christian upon earth, if there be a man who hath overcome the world, who desires nothing but God, and fears none but him that is able to destroy both body and soul in hell: thou, O man of God, speak and spare not; lift up thy voice like a trumpet. Cry aloud, and show these honourable sinners the desperate condition wherein they stand. It may be, one in a thousand may have ears to hear, may arise and shake himself from the dust; may break loose from these chains that bind him to the earth, and at length lay up treasures in heaven. 17. And if it should be, that one of these, by the mighty power of God, awoke and asked, what must I do to be saved? The answer, according to the Oracles of God, is clear, full, and express. God doth not say to thee, "Sell all that thou hast." Indeed he who seeth the hearts of men, saw it needful to enjoin this in one peculiar case, that of the young, rich ruler. But he never laid it down for a general rule, to all rich men, in all succeeding generations. His general direction is, first, "Be not high-minded." God seeth not as man seeth. He esteems thee not for thy riches, for thy grandeur or equipage, for any qualification or accomplishment, which is directly or indirectly owing to thy wealth, which can be bought, or procured thereby. All these are with him as dung and dross: let them be so with thee also. Beware thou think not thyself to be one jot wiser or better for all these things. Weigh thyself in another balance; estimate thyself only by the measure of faith and love which God hath given thee. If thou hast more of the knowledge and love of God than he, thou art on this account, and no other, wiser and better, more valuable and honourable than he who is with the dogs of thy flock. But if thou hast not this treasure, thou art more foolish, more vile, more truly contemptible, I will not say, than the lowest servant under thy roof, but than the beggar laid at thy gate, full of sores. 18. Secondly, "Trust not in uncertain riches." Trust not in them for help and trust not in them for happiness. First, Trust not in them for help. Thou art miserably mistaken, if thou lookest for this in gold or silver. These are no more able to set thee above the world, than to set thee above the devil. Know that both the world and the prince of this world laugh at all such preparations against them. These will little avail in the day of trouble: even if they remain in the trying hour. But it is not certain, that they will; for how often do they "make themselves wings and fly away!" But if not, what support will they afford, even in the ordinary troubles of life? The desire of thy eyes, the wife of thy youth, thy son, thine only son, or the friend which was as thy own soul, is taken away at a stroke. Will thy riches re-animate the breathless clay, or call back its late inhabitant ?-Will they secure thee from sickness, diseases, pain? Do these visit the poor only? Nay, he that feeds thy flocks, or tills thy ground, has less sickness and pain than thou. He is more rarely visited by these unwelcome guests and if they come there at all, they are more easily driven away from the little cot, than from "the cloud-topt palaces." And during the time that thy body is chastened with pain, or consumes away with pining sickness, how do thy treasures help thee? Let the poor heathen answer, "Ut lippum pictæ tabulæ, fomenta podagrum, Thou 19. But there is at hand a greater trouble than all these. art to die. Thou art to sink into dust; to return to the ground from which thou was taken, to mix with common clay. Thy body is to go to the earth as it was, while thy spirit returns to God that gave it. And the time draws on; the years slide away with a swift though silent pace. Perhaps your day is far spent the noon of life is past, and the evening shadows begin to rest upon you. You feel in yourselves sure approaching decay. The springs of life wear away apace. Now what help in your riches? Do they sweeten death? Do they endear that solemn hour? Quite the reverse. "O death, how bitter art thou, to a man that liveth at rest in his possessions!" How unacceptable to him is that awful sentence, "this night shall thy soul be required of thee !"-Or will they prevent the unwelcome stroke, or protract the dreadful hour? Can they deliver your soul that it should not see death? Can they restore the years that are past? Can they add to your appointed time, a month, a day, an hour, a moment? Or will the good things you have chosen for your portion here, follow you over the great gulf? Not so: naked came you into this world; naked must you return. "Linquenda tellus, et domus et placens Ulla brevem dominum sequetur." Surely were not these truths too plain to be observed, because they are too plain to be denied, no man that is to die could possibly trust, for help, in uncertain riches. 20. And trust not in them for happiness. For here also they will be found deceitful upon the weights. Indeed, this every reasonable man may infer, from what has been observed already. For if neither VOL. 5.-Q q thousands of gold and silver, nor any of the advantages or pleasures purchased thereby, can prevent our being miserable, it evidently follows, they cannot make us happy. What happiness can they afford to him, who in the midst of all is constrained to cry out, "To my new courts sad thought does still repair, And round my gilded roof hangs hovering care." Indeed experience is here so full, strong, and undeniable, that it makes all other arguments needless. Appeal we therefore to fact. Are the rich and great, the only happy men? And is each of them more or less happy, in proportion to his measure of riches? Are they happy at all? I had well nigh said, they are of all men the most miserable! Rich man, for once, speak the truth from thy heart. Speak both for thyself, and for thy brethren. "Amidst our plenty something still- Yea, and so it will, till thy wearisome days of vanity are shut up in the night of death. Surely then to trust in riches for happiness, is the greatest folly of all that are under the sun! Are you not convinced of this? Is it possible you should still expect to find happiness in money, or all it can procure? What! Can silver and gold, and eating and drinking, and horses, and servants, and glittering apparel, and diversions and pleasures (as they are called) make thee happy? They can, as soon make thee immortal. 21. These are all dead show. Regard them not. Trust thou in the living God. So shalt thou be safe under the shadow of the Almighty; his faithfulness and truth shall be thy shield and buckler. He is a very present help in time of trouble; such an help as can never fail. Then shalt thou say, if all thy other, friends die, "the Lord liveth, and blessed be my strong helper !". He shall remember thee when thou liest sick upon thy bed: when vain is the help of man, when all the things of the earth can give no support, he will "make all thy bed in thy sickness." He will sweeten thy pain: the consolations of God shall cause thee to clap thy hands in the flames. And even when this house of earth is well nigh shaken down, when it is just ready to drop into the dust, he will teach thee to say, "O death! where is thy sting? O grave! where is thy victory? Thanks be unto God, who giveth me the victory, through my Lord Jesus Christ." O trust in him for happiness as well as for help. All the springs of happiness are in him. Trust in him who giveth us all things richly to enjoy, παρέχοντι πλεσίως πάντα εις απολαυσιν, Who, of his own rich and free mercy, holds them out to us, as in his own hand, that receiving them as his gifts, and as pledges of his love, we may enjoy all that we possess. It is his love gives a relish to all we, taste, pats life and sweetness into all, while every creature leads us up to the |