paths of virtue? do we find them ftrenuous affertors in the caufe of truth, exerting their influence in favour of the good, relieving the diftreffed, or adminiftering to the neceffities of their fellow-creatures? Is the kingdom of God, or God himself, in all or in any of their thoughts? do they spend that leifure, and improve thofe faculties which God has given them, in the investigation of his works, in the ftudy of his word, and the obedience to his laws.

On the other hand, do we not fee them engaged in one continued round of idle frivolous employments: their induftry, if they have any, lavished away on trifles, and all their irreparable hours loft in flattering those they hate, cenfuring those they are obliged to, and affociating with those whom they defpife? and whence arife thefe foolish connections? this profufion of all that is precious and valuable, but from the fuperabundance of the good things of life, which makes them wanton and careless of every thing about them?

But riches not only caufe us to throw away our time on those things which can be of no benefit or advantage to us, but alfo on those which are most fatal and pernicious; they not only make us idle, but luxurious alfo; they give us opportunities of gratifying all thofe paffions which we ought to reprefs, and in. dulging every appetite which it is our duty to reftrain. There are thousands in the world, who would have been innocent if they had not Y

been

been rich, and who perhaps would never have teen guilty, if they had not been great.

If we are the votaries of pleasure, affluence is the handmaid who is always ready to introduce us to her; to trick her out in the faireft attire, to heighten all her charms, and increase her allurements. There is indeed fcarce any other way to the temple of Vice, but through the gates of Profperity. The Tyrant Luxury, is a monarch which, like other potentates, will not be seen by the vulgar, and fmiles only on the rich and powerful: admiffion to her prefence must be purchased, and that gold which buys every thing can always procure it. Fortune, like another fatan, carries us to an eminence, fhews us all the kingdoms of the world, and promises them too, if we will fall down and worship her. She can transform herself, as it were by enchantment, into every fhape, and by a kind of magic power become in an inftant every thing we can wifh or defire. When the thus prefents to us all her coftly viands, and provokes our appetite, how shall we refrain from fitting down to the banquet? when the poisonous bowl is held as it were to our lips, and the liquor but too palatable, would it not be ftrange if we should refuse the draught? David was very probably a more happy, doubtlefs a more innocent being, when he fed his father's fheep, than when he fat on the throne of Ifrael: and if Solomon had not been corrupted by the allurements and pleasures of a crown, he would not perhaps have wandered after idols, and forfaken the living God.

Is it probable then that the rich man fhould ever enter into the kingdom of God? that he who is thus revelling in the gardens of pleafure, fhould ever quit that delightful manfion for the thorny and perplexing paths of religion and virtue? Instead of seeking the kingdom of God, he is haftening to the regions of fatan; inftead of approaching to this country, his road is directly contrary; and every ftep which he takes but leads him the further from it. Have we not reafon then to acquiefce with our bleffed Redeemer, and to cry out with him, that 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.

But if the disease of fulness and profperity doth not break out and discharge itself in the heats and tumults of luxury and debauchery, it may rage inwardly with equal danger, and bring on the burning fever of avarice.

Avarice is a monfter, whofe appetite increases as it is fed; and the more it devours, grows but the more voracious. In other pleasures which draw afide the mind of man, the enjoyment of the object puts an end to the defire of it, and fruition is quickly followed by fatiety but the covetous man is always in purfuit of that which is always at a diftance from him. Covetoufnefs is therefore in fcripture moft properly and most emphatically filed. idolatry; and it would be real matter of aftonishment, if he should worship the true God, who hath already fet up a falfe one, to whom he pays all his duty and all his adoration. The kingdom

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kindgom of God is indeed a kingdom which the covetous man doth as little defire as deferve as he is capable of no joy but that which arifes from his darling treasure, what pleasure could he propose to himself in a place whither he is fure it cannot poffibly follow him? But were he ever fo willing, it is not probable he should be able to enter into it.

Unfortunately for the covetous man, all those qualities and perfections which alone can gain him admittance, are the very things which he is the greateft ftranger to; all that could enfure his welcome is utterly foreign to his nature and difpofition: before he can enter into the kingdom of God, he muft acquire that for which he has no inclination, and part with that for which he has the greatest love, and the greatest affection?

But thirdly and laftly, Riches contribute to render men irreligious. For the truth of this, I would appeal to every day's and every hour's experience. What are the great and powerful? how do they act, fpeak, and live? without virtue, without religion, without God, denying that very power which is exerted in their favour, taking up arms against the Sovereign who protects them, the Being who prefides over, the Providence that feeds and careffes them: even whilft they are enjoying the bleffings, and tafting the goodness of their gracious Benefactor, ungratefully refufing their acknowledgements of it; like the children of Ifrael, whilft he raineth down manna upon them, whilft the bread is yet in their mouths rebel

ling against him, and whilft they are every minute happy in his bounties, and rejoicing in his indulgence, at the fame time defpife his omnipotence, tranfgrefs his laws, and trample on his commandments.

If then it is granted, and granted it muft inevitably be, that riches make us proud, idle, luxurious, covetous, and irreligious, the only queftion that remains is, whether, whilft we are fo,we can poffibly enter into the kingdom of God? Can the proud enter into it, when it is exprefsly declared, that he is an abomination to the Lord; that unless we are humble, patient, and devout, we can never fee the divine Being? Can he that is idle, flatter himself with the delufive hopes of ever arriving at this delightful manfion, who will not fet a foot forward towards it when we are affured, that is is not referved for the slothful and indolent, but for thofe only who work out their own falvation? Can the voluptuous and luxurious man, who is perpetually wallowing in his own pleasures, and defiling his body in fcenes of riot and de bauchery, think of daring to appear in the prefence of that God, who is of purer eyes than to behold iniquity? Can the covetous mail, whofe views are all centered in himself, and who thinks of nothing but this world, look forward to another? Is it not written, that he cannot ferve, and confequently cannot be entitled to any reward, both from God and Mammon? Laftly, can the irreligious, the atheift, and the fcorner, hope the favour and protection of God, whilft he doubts his power, and denies