we shall see great reason to lower our opinion of their wisdom, even according to their own notions of prudence: and, unhappily, we are all too much the children of this world, and too little the children of light.

Let us then reflect, how, as such, we usually proceed, in the pursuit of temporal ease and satisfaction. Our prophets direct us plainly, and in various terms, to "be content with that which we have," to " drink waters out of our own cistern and "not to labour for riches."* This is the scriptural (and indeed philosophical) road to tranquillity and happiness. But this appears to many of us (as the prescription of Elisha appeared to Naaman) the least eligible course. It implies the renunciation of things, on which we have already fixed our desires; and of which, as we vainly imagine, the acquisition is not difficult, and the possession would completely satisfy us. We conceive that it is necessary to become great, or, at least, wealthy, in order to be happy: we must have splendour and luxury at our command. And

"Prov. v. 15. 'lb. xxiii. 4.

what is the consequence? Nothing—as we might have foreseen—but defeat and mortification. Either the object is never gained; or, if it comes, it brings with it only disgust and discontent, and even an aggravation of those restless desires, which it was expected to allay. In the end, perhaps, corrected by disappointment, or—like the Syrian leper —by the discreet advice of wiser friends, we condescend to relinquish these vain pursuits;—to follow the course prescribed to us, study the art of contentment, and thank a kind Providence for what we possess; and it is then, at length, and never till then, that we find what comfort and tranquillity mean.

Again; as to the particular object of encreasing our possessions; we expect to succeed in this design, to such an extent, as no means, even the fittest and most probable, would ever be capable of effecting; and (what is still more absurd) the more we are bent upon gain, the worse is our judgment in the pursuit of it. If we would listen to the advice of Solomon upon this subject, he tells us plainly, that industry and economy are the only means to be relied upon, for obtaining a permanent competency. "Wealth gotten by vanity," says he (that is,—by unjust means) "shall be diminished; but he, that gathereth by labour, shall encrease."" But many of us have not patience to wait for the operation of these slow and regular proceedings. Blinded by the eagerness of cupidity, we plunge headlong into such wild speculations, as lead to ruin, more likely than to wealth: and yet, when the vision terminates, as might be expected, in disappointment, we cannot see where the fault really lay, but murmur against Providence for the natural consequences of our own rashness and folly.

Again; let bodily health (as it well deserves) be one of the objects at which we aim. " Be sober! Be temperate in all things!"—is the advice bestowed upon us for that end. But—how few steadily comply with it! Many are they, who lead a life, from which, as they ought to be well aware, nothing but pain, disease, and languor can possibly ensue; and yet, amidst the sufferings and dejection of sickness, are surprized and dissatisfied, that they are deprived of cheerfulness and vigour.

"Prov. xiii, II.

One more example let us borrow from worldly pursuits. Let extensive influence, or the command of numerous friends, be the favourite purpose of life. Various are the precepts to be found in the holy Scriptures, which, though generally given for higher purposes, are directly conducive to this. "Love as brethren," say they ; "be pitiful; be courteous."" " Turn not thy face from any poor man!"' "Owe no man any thing, but to love one another." • These, as common sense also will maintain, are the true methods to make friends upon earth, as well as in heaven. But worldly wisdom, puffed up with conceit, as well as urged by selfishness, can dictate, as it imagines, far more effectual ways than these. Our civility, our bounty, our sympathy and attention, are to be reserved for the rich and powerful: that is—for those, who, comparatively, have no need of them:—nor, even towards them, are they often discreetly exercised. One man proposes to purchase goodwill by lavish gifts, or profuse hospitality: another, to court it by subservience and adulation. Is it any just cause

for surprize, that the one finds his wealth, not his person, to have been the object of attachment; or that the other, instead of meeting reciprocal subservience, is only ridiculed and despised?

Such are the errors and inconsistencies, which grow out of pride and self-will, even in the management of worldly concerns, and the pursuit of temporal objects. Let us not, however, close our present view of their destructive effects, without entering briefly into the more important question —what is their influence upon religious faith and practice, and in what manner they affect our eternal welfare.

Now, if even in reference to the care and comfort of the body, a haughty and intractable spirit seldom fails to bring down upon its own head the just punishment of its obstinacy; how much more dangerous must be the indulgence of such a temper in the concerns of the soul! Yet, men have existed (and such, it is to be feared, may still be found, even in Christian countries) who carry this audacious turn of mind into the most sacred and awful of all possible subjects—the relations of man to his Maker; the consequences, immediate and re