anxiously sought by all classes of mankind, is too manifest to admit of a moment's doubt. We not only feel the influence of this inordinate desire in our own hearts; but we discover evidences of the same unhappy temper on every side, engaging men in wearisome labours, in perilous undertakings, and not unfrequently in nefarious practices, with the sole design of increasing their wealth, and advancing their interests in the world. If the Scriptures had pronounced an extraordinary blessing upon the rich; or if the inspired penmen had solemnly urged us to the adoption of every means, which might most contribute to the promotion of our honours and emoluments, among men; we could hardly expect to find a greater degree of earnestness after wealth and rank than is every day manifested by all around us. But when it is recollected, that the whole weight and influence of the holy Scriptures are employed to a directly opposite purpose, depreciating the importance of all earthly possessions, pointing out the deceitfulness and danger of riches, and anxiously guarding us against all the poor and perishing delusions of time and sense-when this is

recollected, it must be allowed, that the common practice of mankind affords one of the strongest proofs of the perverseness and depravity of the human mind, that can possibly be imagined.

In our Lord's sermon on the mount, among many other most impressive passages, we find the following admonition-Lay not up for yourselves treasures upon earth, where moth and rust do corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven: for where your treasure is, there will your heart be also. And on another occasion we hear him speaking thus-How hardly shall they that have riches enter into the kingdom of God! It is easier for a camel to go through a needle's eye than for a rich man to enter into the kingdom of God. In St. Paul's first epistle to Timothy we also meet with the following memorable passage They that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. Now the generality of Christians appear never to have discovered, that such passages as these have a place in the sacred volume. Thus much, at least, is

missioned to receive and bear him away in triumph to his great reward. We are told, that the angel of the Lord encampeth about them that fear him, and delivereth them. A guardian band of this description had long been stationed about the cottage of Lazarus they had silently watched at his door, and tenderly hovered over his dying bed--and now they bear him on their wings to the house of his Father above. His filthy rags and inconvenient dwelling he has done with for ever his groans are all hushed, and his oppressive trials are passed away like a fearful dream when one awaketh. He must now away to a scene of repose, to a paradise of delights, to a throne of glory—

Ready winged for their flight

To the regions of light,

The horses are come,

The chariots of Israel to convoy him home."

He was carried by the angels into Abraham's bosom. The kingdom of heaven is here set forth, as in various other passages of Scripture, under the figure of a festive entertainment. Lazarus is conveyed thither as an invited guest, and honourably placed at the upper end of the table. As the beloved

John is said to have lain on the bosom of his Lord, because he generally occupied the nearest place to his Master; so Lazarus is said to have been carried into Abraham's bosom, because he was placed near that Father of the faithful, and admitted at once to the society of patriarchs and prophets, as a person trained up for equal heights of dignity and happiness with themselves. In such a place, and associated with such a company, the beggar Lazarus has now taken up his abode; far away from the neighbourhood in which Dives dwelt, and on the other side of that impassable gulph which separates him from every evil.

Such is the representation which our Lord himself has seen good to give us of a poor man's case. And among other reasons of his doing so, this probably was one-that he might powerfully excite both our sorrow and our shame, who, in circumstances abundantly more favourable than those of Lazarus, are still found unfaithful, unthankful, and unholy. The greater part of us are placed in states of ease and abundance, in the midst of friendly connexions, and surrounded with

innumerable comforts. Truly, the lot is fallen unto us in a fair ground. The Lord is our Shepherd, and he permits us to lack no manner of thing that is good: his green pastures, his peaceful fold, his watchful eye, his protecting arm, are all prepared and engaged to do us good. In such circumstances, every man's first inquiry should be, What shall I render unto the Lord, for all the benefits he hath done unto me? But, instead of this, there is too much reason to apprehend, that our more general inquiries run this vagrant course, What shall we eat, what shall we drink, and wherewithal shall we be clothed? Our hours of ease are permitted to pass away without improvement, and occasions of service are disregarded; while our undiminished powers are allowed to remain either altogether torpid, or are occupied chiefly in frivolous pursuits.

How urgently should the sight of this patient and persevering sufferer stimulate us to greater exertions in the cause of God! If under such a weight of infirmities, he could run with so much alacrity as to obtain the prize: what increasing activity,