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continue his endeavour after wealth, the next year might not be so prosperous as this, and his hopes might be blasted: neither did he consider that, if he were to give up all business, the wealth he had actually acquired might be destroyed or spoiled, or violently taken from him in some revolution of affairs. And then, what presumption to resolve on all this absolutely, counting on the continuance of his life and comforts, independently on the will of God! How presumptuous to reckon, in any way, on many years to come, when he was not sure that he would live, and when the event showed that he did not live, to see the light of another day!

While the man was indulging his wild reverie, and addressing himself in this impious soliloquy, "God said unto him"-in the language of parable, God may be considered as saying, or expressing in words, what he actually does " God said unto him, Thou fool! this night thy soul shall be required of thee: then, whose shall those things be which thou hast provided?". "Thou fool!" How different the judgment of God, from the judgment of the world, with regard to wisdom! A man, such as we find described in this parable, would be generally considered as a sensible, prudent, and well-doing man. To be wise to gain wealth, is esteemed, by most people (judging by their conduct, if not by their profession), as the chief wisdom; and the actual possession of wealth seems, as it were, to make a man wondrously wise, and to give great weight to his opinion. It is not thus, however, that the Lord judges. He who can so rest in his possessions as to neglect his soul, is pronounced, by an unerring authority, to be a fool, whatever sagacity he may discover in other respects. And, surely, this judgment is according to truth; for, what folly can be greater than for a man to neglect his chief interest, and so to miscalculate, as to value an unsatisfying and perishing, higher than an all-sufficient and everlasting good? Such is the infatuation of the world, that they are even heard, at times, to represent a supreme regard to the soul's salvation as a proof of weakness and folly. But Jehovah declares, that "the fear of the Lord is the beginning of wisdom, and to depart from evil, that is understanding;" and every wise man will think with him. The Psalmist * thus describes the folly of the worldlings, and of the admiration with which they are too commonly regarded: "Their inward thought

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is that their houses shall continue for ever, and their dwelling-places to all generations: they call their lands after their own names. Nevertheless, man, being in honour, abideth not: he is like the beasts that perish. This their way is their folly; yet their posterity approve their sayings."-" Be not thou afraid when one is made rich, when the glory of his house is increased: for when he dieth, he shall carry nothing away; his glory shall not descend after him. Though while he lived he blessed his soul (and men will praise thee, when thou doest well to thyself), he shall go to the generation of his fathers; they shall never see light. Man that is in honour, and understandeth not, is like the beasts that perish."

“Thou fool”—“ thy soul shall be required of thee." It is his soul which is required; his immortal soul is called away from his body, to be condemned to endless misery. It is required-it is positively demanded. The believer resigns his life cheerfully-he yields up the ghost: but the sinner dies reluctantly-his soul is forcibly taken away. "What is the hope of the hypocrite, though he hath gained, when God taketh away his soul?" But the original word, exactly rendered, is, They require thy soul;-they, that is, probably, the fallen spirits; for, as when Lazarus died, he was "carried by the angels," doubtless the holy angels, "into Abraham's bosom," so, it is supposed, on the other hand, that the fallen angels, or devils, are employed as messengers, to require, and carry away the souls of those who die in sin: a very dreadful thought, too dreadful indeed to be dwelt on. Thy soul is required "of thee," thine own soul of thyself; and no ransom, no substitute, will be accepted. Thy soul is required "this night," this very night. No reprieve is allowed; "he dieth in his full strength, being wholly at his ease and quiet." He dies forthwith, suddenly, in the very midst of his impiety and folly, and without time for reflection, or repentance. How awful! and yet how common! "Then whose shall those things be which thou hast provided?" Those fruits, and goods, and riches, thou hast so carefully heaped together for thyself, whose shall they be, when thou art gone? Perhaps, he cannot conjecture, or his expectation may be frustrated. "Surely every man walketh in a vain show; surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them." Or, if they go to his children, or near relations, that can afford him but little comfort, when they cannot prevent

him from dying in misery, and may be abused, and prove a curse to those who are to inherit them. 66 Yea," said Solomon,* "I hated all my labour which I had taken under the sun; because I shall leave it unto the man that shall be after me. And who knoweth whether he shall be a wise man, or a fool? yet shall he have rule over all my labour, wherein I have laboured, and wherein I have showed myself wise under the sun. This is also vanity." "Whose shall those things be?" At all events, they shall be no longer his: they can no longer afford him any succour; he must leave them all behind him.

Such is the parable; and Jesus himself gives us the application of it, in these words, "So is he," so is every one, be he what he may, and however inoffensively and respectably, in human estimation, he may manage his affairs, so is he "that layeth up treasure for himself," for his own sake, for his own pleasure, for increasing his own consequence, for making provision for the flesh to fulfil the lusts thereof;- "and is not rich toward God," with respect to God, or, in a spiritual sense; who is not rich in faith, and piety, and good works-who has no treasure lodged, so to speak, in the Lord's hand, and therefore, sure and everlasting. Every such person is like the man in this parable; he is a fool, his life is vanity, and his end will be destruction.

This, then, my hearers, is the leading exhortation which this passage calls on me to address to you, "Take heed and beware of covetousness." And do not suppose that there is no need to address to you such an exhortation; for, the temptation to the sin is great, and its influence very common. You will find it necessary to be on your guard against it during the very time of the public services of the sanctuary; for there is no doubt that thoughts of worldly goods and worldly gain may intrude so as to prevent all benefit from these services, and even turn them into impiety. Take warning from these words in Ezekiel: "Also thou son of man, the children of thy people are still talking against thee by the walls, and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and let us hear what is the word that cometh forth from the Lord. And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for

* Eccles. ii. 18.

with the mouth they show much love, but their heart goeth after their covetousness." But if covetousness may intrude on you, even in the hours of devotion and religious instruction, much more is there a danger of its creeping on you on common occasions. The feeling of the advantages and comforts unquestionably connected with a competency, is too ready to pave the way for a dangerous and sinful preference of temporal to spiritual things. Be entreated to beware of covetousness, whether consisting in too great anxiety in getting, or in covetousness in keeping.

Various arguments may be urged against the indulgence of this sin. It is of a most insinuating nature, and therefore to be most carefully guarded against. It is unreasonable, unjust, and unmerciful. If this passion be given way to, it can never be satisfied. "He that loveth silver," says Solomon, "shall not be satisfied with silver; nor he that loveth abundance with increase." Instead of being appeased by getting, the thirst will be increased. The spirit of covetousness is inconsistent with peace, and breaks the rest. It has been remarked, and the remark is well worthy of consideration, that covetousness is unprecedented in the Scripture history of believers. "One, indeed, spoke unadvisedly with his lips; another cursed and swore; a third was in a passion; and a fourth was guilty of adultery and murder: but which of the saints ever lived in a habit of covetousness?" And, be it remembered, that, according to Col. iii. 6,"covetousness is idolatry," and one of the things for the sake of which "the wrath of God cometh upon the children of disobedience." The essence of idolatry consists in the departure of the heart from the living God; and is not this such a departure? is it not forsaking the Lord, and making a god of gain? Let the judgments be considered which have come on such characters, in this life-for example, on Achan, who coveted and took the goodly Babylonish garment, the two hundred shekels of silver, and the wedge of gold, and hid them in his tent; and on Ananias and Sapphira, who kept back part of the price of the land. And let it be considered how this sin shuts men out of the kingdom of heaven, and entails judgments on them for ever. Alas! there is reason to fear that many perish utterly, because of the unrestrained indulgence of this sin; and that much loss is incurred, because of its partial indulgence, by many believers who are not altogether its slaves. Consider well, then, whether some of you be not guilty in this respect. No

longer load yourselves with the thick clay which may destroy you, or, at least, greatly impede your steps towards heaven.

And think not, ye who are poor, that your poverty is a security against this sin. Covetousness consists, not in the actual possession of riches, but in the disposition in reference to them. A man may be very rich, and very generous: and so, a man may be very poor, and very covetous.

This passage, however, certainly speaks more particularly to those of you who are prospering in your substance. It loudly warns you to repent, if you be thriving in your property, but in a state of carelessness and ungodliness. "Your riches are corrupted, and your garments are moth-eaten. Your gold and silver are cankered; and the rust of them shall be a witness against you." Let those who are prosperous, but not entirely given to covetousness, be aware of their danger. "How hardly shall a rich man enter into the kingdom of heaven!" What hindrances lie in his way! Beware of being proud of your substance, or of valuing yourselves highly because of it. "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me." Beware of setting your affections on your wealth. "If riches increase, set not your heart upon them."- "Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away, as an eagle towards heaven." Be thankful to God for the good things he has given you; and honour him with them, by a proper use of them. If they increase much, do not lay up all, nor nearly all; but become liberal in deeds of piety and charity, according as God has prospered you. Let your abundance be a supply for the wants of others. Do not trust in your riches; but trust in the Lord, and do good. Charge them that are rich in this world," says Paul to Timothy, "that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life."

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And finally, whatever be your situation, or circumstances, seek to become possessed of the true riches, even "the unsearchable riches of Christ," and hold yourselves in readiness

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