LI.

PSALM lxii. 10.

IF RICHES INCREASE, SET NOT YOUR HEART UPON THEM.

AT firft fight, this might be thought an un

neceffary caution. If riches increase, one should suppose there were lefs occafion for that care and anxiety, which imply setting our hearts upon them. But the rule is accurately formed on a knowledge of human nature. An addition of more commonly generates a defire of more; as, when a man has gotten a habit of drinking, thirst always creates thirst.-In conformity to this na tural pravity of the human mind, our Saviour framed the parable of the rich man, who pulled down his barns to build larger. As his riches in

creased,

creased, his defires and his ftore-houfes increased with them.

The obvious conclufion is, that the more it pleases God to bless us with abundance, the more we should guard against this vicious propenfity; and, instead of increasing our defires to get more wealth, we fhould increase our endeavours to be of more ufe.

LII.

ROM. i. 20.

THE INVISIBLE THINGS OF HIM FROM THE

CREATION OF THE WORLD ARE CLEARLY

SEEN, BEING UNDERSTOOD BY THE THINGS
THAT ARE MADE.

THI

HIS world may be confidered in many grand and inftructive lights. The most obvious idea it presents, is that of a state of trial, in which they who are defirous of improvement, are disciplined as in a school, with good and evil, as the means of correcting their faults, and preparing them for a better life.

This world may likewise be confidered as a natural proof of a better. From the inequality of reward and punishment, which we obferve here, we may well fuppofe, a just God will rectify all this inequality hereafter.

But

-But at prefent, I mean to confider the world in neither of these lights, but to hold it out merely as a kind of exhibition of the nature of a future world. Of this, it is true, it gives us but a dim reflected image; but yet enough to engage our admiration, and ftimulate both our hopes and fears. The invifible things of God, the text tells us, are clearly feen by the things that are madethat is, we may clearly make out the analogy between them.

In the various modes of animal enjoyment here, we fee enough to convince us of the inclination our great Creator has to promote our happiness hereafter. On the other hand, we fee enough of evil, to convince us, that as mifery, as well as happinefs, is held out in this world, it may naturally be expected in the next.

We see, farther, various inftances of beauty and deformity, both in the animal and vegetable world. We are led therefore to conceive highly of the beauty of angelic forms; while, on the other hand, the various degrees of deformity furnish us with conceptions of the great power of an Almighty hand, in giving wickedness hereafter those hideous appearances which may best fuit its nature.

Laftly, though the best of men have much ground for unhappiness, when they confider their inability to act up to their known duty; yet fometimes fuch heartfelt joy-fuch bright rays of hope spread over their minds; that if their depreffions are the fenfations of future mifery, their happier moments give them a foretaste of future hap-" piness.

Thus God hath given us various emblems in this world, of what we may expect in the next. They are leffons, which certainly have useful morals. The world is full of analogies; and ana logy is one of the best comments on the works of God.