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virtues. Inimitable as they are in their descriptions, they are to be prized above all, for the moral tendency they must exert on every mind, suitably penetrated with the sentiments they contain. No teacher has ever exhibited a more illustrious triumph of compassion over principles by which it was forcibly counteracted, than we find in the case of the Samaritan.

Parable of a Man who doated on Riches. LUKE XII. 16-20.

"The ground of a certain rich man brought forth plentifully: And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, this will Ido: I will pull down my barns, and build greater: and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But 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?"

THERE will be no difficulty in ascertaining the object of this parable, if we consider the circumstances which called it forth. A person came to Jesus with this request: Master, speak to my brother, that he divide the inheritance with me.' Ver. 13. He declined an interference in business which did not concern him. Who made me a judge, or divider over you?' (ver. 14) said he. He embraced the opportunity to give this caution: 'Take heed, and beware of covetousness,' and immediately adds this reason, for a man's life consisteth not in the abundance of the things which he

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possesseth.' Ver. 15. To illustrate the truth of this observation, was the object of the parable before us.

The ground of a certain rich man brought forth plentifully.' His wealth did not increase from rapine, or extortion, or injustice, nor from denying himself the common comforts of life, nor from laborious exertions; but in the most innocent way possible, by the bounty of divine Providence, in making his lands fruitful, the produce of which was so great he knew not where to store it. And he thought within himself, saying, what shall I do, because I have no room where to bestow (or lay up) my fruits?' His was the case of a man whose heart was solely set on earthly riches. God had blessed him with great possessions; and it did not occur to him, that he was thereby laid under obligation to assist the needy; his whole care was to lay it up for future years. 'And he said, this will I do: I will pull down my barns, and build greater, and there will I bestow (or lay up) all my fruits and my goods. Not one cent for the poor, all is for himself, and the hoarding up of these goods was his sole object. And I will say to my soul, (another expression to signify, I will say to myself) Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry.' Here the character which Jesus was drawing is fully developed. This person's sole hope of happiness for the future lay in his riches, and, satisfied to the full with these, he asked no more. Doing good to his fellow men, improving his own mind, cultivating in his heart the Christian virtues, making himself acquainted with the joyful tidings of the gospel, and preparing for the day of adversity, sickness and death by cherishing the hope inspired by that gospel, these were not the objects of his consideration.

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To have much goods, to take ease, eat, drink and be merry, were the whole objects of his life, and death came not into his thoughts. But this man was just as insecure as others—a man's life doth not consist in the abundance of the things he possesseth. And hence, it was said to him, Thou fool, this night thy soul shall be required of thee.' Thou canst not carry thy goods with thee to the grave, 'then whose shall these things be which thou hast provided?' Immediately on concluding the parable Jesus adds, (and herein the true application of the parable is seen) So is he that layeth up treasure for himself, and is not rich toward Cod.'

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We infer from this parable, the important maxim deduced, from the parable of the treasure hid in the field,' viz. that true wisdom and understanding are the greatest of all riches; and that without these, the goods of this world are not worth the having. Hence the greatest of all folly, is for a man to place all his trust in worldly riches, to rely on them entirely for future comfort and support, and make no preparation for the hour of adversity and death. We have a remarkable instance of true wisdom in the case of Solomon, about the time of his elevation to the throne. He had the privilege to make any request he was disposed to. He did not ask for riches, nor for victory over his enemies, nor for long life; but considering his weakness, and the important duties that devolved upon him in the office he filled, he prayed, 'Give, therefore, thy servant an understanding heart.' And infinite wisdom vouchsafed to reply, because thou hast asked this thing, and hast not asked for thyself long life, neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judg

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ment, behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart, so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches and honor, so that there shall not be any among the kings like unto thee all thy days.' 1 Kings iii. 11-13. Solomon's supreme desire was for true wisdom, and to this was added every other good. He might well say, then, as he did in after life, wisdom is the principal thing; therefore, get wisdom, and with all thy getting get understanding.' Prov. iv. 7. He that hath wisdom will enjoy all else that he possesses; and hence the Saviour saith, Matt. vi. 33, Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you.'

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Reader, your chief aim should be to be wise. Seek a knowledge of God, and of your own duty. Do your duty faithfully, and you will have a competent portion of this world's goods. Never let a desire of gain engross your whole heart. Make a prudent use of what God shall give you-be kind to the distressed-remember the uncertainty of life-and set not your heart so much on this world, as to be greatly surprised and disappointed when God shall say, this night thy soul shall be required of thee.'

Parable of the Barren Fig Tree.

LUKE XIII. 6-9.

"A certain man had a fig-tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none: cut it down: why cumbereth it the ground? And he, answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it. And if it bear fruit, well: and if not, then after that thou shalt cut it down."

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WE shall be led to the true application of this parable, by the preceding context. At the first verse of the chapter, we are informed, that some who were present with the Saviour, told him of the Galileans, whose blood Pilate had mingled with their sacrifices.' These Galileans had come up to Jerusalem to offer sacrifices; and when assembled for that purpose, Pilate, for their opposition to the Roman government as it is supposed, attacked them with an armed force, and put them to death. So singular a calamity might have induced the people to think they had been guilty of some enormous crime, which God had seen fit to punish in this signal manner; but Jesus cautions them against such a conclusion, by saying, 'Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, nay; but except ye repent, ye shall all likewise perish ;' i, e. in a like way, in a similar manner. This cannot be applied to the future state, because it is evident that Jesus intended there would be a similarity between the destruction of the Jews and the

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