now give for an interest in that atonement, which he slighted, rejected, and ridiculed in the present world; in that intercession on which, while here, he never employed a thought; and in that salvation for which, perhaps, he never uttered a prayer! The smiles of redeeming, forgiving, and sanctifying love are now changed into the frowns of an angry and irreconcilable Judge. The voice of mercy sounds no more; and the hope of pardon has vanished on this side the grave. To the judgment succeeds the boundless vast of eternity. Live, he must: die, he cannot. But with whom is he to live? With sinners like himself, who shall be his miserable and eternal companions. Alone in the midst of millions, surrounded by enemies only, without a friend, without a comfort, without a hope, he lifts up his eyes, and in deep despair takes a melancholy survey of the immense regions. around him, but finds nothing to alleviate his woe, nothing to support his drooping mind, nothing to lessen the pangs of a broken heart. In a far distant region he sees a faint glimmering of that Sun of Righteousness, which shall never more shine upon A feeble dying sound of the praise, the everlasting songs of the general assembly and church of the first-born, trembles on his ear, and in an agonizing manner reminds him of the blessings in which he also might have shared, and which he voluntarily cast away. In dim and distant vision those heavens are seen, where multitudes of his former friends and companions dwell; friends and companions who, in this world, loved God, believed in the Redeemer, and by a patient continuance in well-doing, sought for glory, honour, and immortality. The curtain now is drawn, and the amazing vast is unbosomed to his view; and he must take up for ever the gloomy and distressing lamentation of the text, "The harvest is past, the summer is ended; but I am not saved." THE ENGLISH MONTHLY TRACT SOCIETY, J. & W. Rider, Printers, Bartholomew Close, London. IT is the common practice of mankind to seek advice from those whose skill and experience qualify them to impart it. As this suggestion of prudence is confirmed by daily observation, we propose to apply the principle to a subject of unquestionable importance. Our object is to test the value of worldly good by the recorded experience of one who was, in every respect, qualified to form a correct estimate of the object of universal pursuit. While, however, we would cheerfully acknowledge the relative value of providential favours, it is our chief design to expose the folly of exclusive devotion to the attainment of temporal good. It is quite unnecessary to pause here to show the prevalence of that mistake which assigns the highest value to inferior blessings; since the most cursory glance at the conversation, habits, and exertion of multitudes conveys the affecting truth, that as it regards the end of their creation, they are, at present, under a pitiable delusion. Now as a Divine revelation was intended to correct our folly, it employs, for this purpose, a wise and suitable variety of means. These are positive precepts, solemn warnings, cheering encouragements, and impressive examples: from the last of these we propose to select one with a view to illustrate and enforce our remarks. The example, then, which we intend to adduce, will most admirably serve our purpose. It is one which, in every respect, will be found weighty and instructive; and as a brief sketch of his life will assist our judgment, we shall exhibit those views of his condition which are furnished by inspired authority. He was the son of a king illustrious for his piety, valour, and success. He was carefully brought up in the wisdom and learning of the period, and before the death of his father was publicly crowned as his successor. His reign was one of increasing splendour. The judgments which he pronounced showed a deep knowledge of human nature, and conduced largely to his reputation. He contracted an alliance with the powerful kingdom of Egypt, and extended the empire to its widest limits. He was honoured with the erection of a temple, which, for the costliness of its materials, the beauty of its appearance, and the sublime grandeur of its consecration, stands unrivalled. The royal city was adorned with sumptuous palaces, and his court was thronged with visitors from all the countries around, who gazed with astonishment at the profusion of his wealth, or listened in silent admiration to the utterance of his almost super-human wisdom. Some of the sovereigns of the east almost envied the guards that surrounded his majestic throne. The resources of his enjoyment were as large as wisdom, power, and wealth could create. The productions of foreign climes, and the fruits of his own fertile land, equally ministered to his pleasure. His palaces were surrounded by gardens of enchanting beauty; his ears were delighted with the melody of song; and his voluptuous enjoyments were such as royalty alone could command. Such was the exalted condition of a man, who for forty years, received the homage which power, wisdom, and success inevitably bring; who, after having passed from one scene of enjoyment to another, and having tried every cistern of earthly bliss, left the world with the melancholy confession, "ALL IS VANITY AND VEXATION OF SPIRIT. Eccles. i. 14. 22 Here then we have an affecting proof of the inadequacy of temporal good to meet the wants of man. The case before us, is, when properly considered, more forcible than a cursory glance would lead us to believe; but since some might object to our making a single example decisive of the question, we undertake to show that it contains sufficient to convince every unprejudiced mind. Every one has a right to demand three things in the instance before us. 1. Ample opportunity to enjoy a variety of worldly good, because there might be some kinds of good with which he was not acquainted, and respecting which he could form no estimate. The favoured monarch, whose circumstances we are considering, enjoyed such a variety of pleasures as perhaps never fell to the lot of any other mortal. His His riches were so great that the bucklers of his guards were overlaid with gold. His power was unlimited. will was law. His wisdom was proverbial. He possessed all these, and employed them for the purposes of his gratification. Wealth can procure much wealth and power can procure more. Some are rich, but destitute of authority. Some are wise, but impoverished. Some enjoy the luxury of power, but are deprived of wisdom. But whatever may be the condition of others, all these centered in the example before us. II. Sufficient time to consider the nature of temporal good, because the transient enjoyment of a large variety of good would not be considered sufficient to justify a change of opinion. The period during which this trial lasted, is, we believe, adequate for the most thorough and satisfactory inquiry. It extended over the space of forty years. The wants of the body, and the cravings of the mind, had been experienced, and there was time to modify the accustomed sources of enjoyment; to try them under new circumstances; or, if satiated with the usual routine of pleasure, to explore some newly-discovered region of delight. III. An ability to judge. Of this we have a safe guarantee in the wisdom for which he was so eminent. He was not an ignorant sensualist, or a vulgar profligate; but one whose reflections on men and things evince close observation, great sagacity, and profound study. Thus all the essentials requisite for the formation of a correct and impartial judgment are found in the subject of our remarks. This confession of the utter vanity of temporal good for the better part of man's nature, has been confirmed by dying kings, and by the bitter sensations of suffering which have rendered the last hours of life, in many instances, painfully illustrative of its truth. It is to save you, reader, from such scenes of disappointment, and to lead you to seek a better portion, that we append the following reflections. I. Exclusive pursuit of temporal good inverts the established order of things. That order may speedily be discerned by opening the pages of Holy Writ. "Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind. This is the first and great commandment,” Matt. xxii. 37. Thus God is to be loved supremely, and all other objects in proportion to their subserviency to this great and noble end. The present system of things teaches us the principle of subordination to some great plan. God has made the earth minister to the nutriment and growth of the plant; the plant to serve and supply living creatures; but all for the use and comfort of man. He evidently intended that man should be the living priest in this lower temple, and since he was endowed with faculties to perceive and appreciate this beneficent arrangement, that he should, from a survey of such surprising goodness, feel complacency in His character from whom it had proceeded. For it is He "who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven," Job xxxv. 11. But if the objects of common anxiety engross all our care, to the exclusion of delight in the Divine excellences, and a supreme regard to the Lord Jesus Christ, we disturb the arrangements of Divine wisdom, and make the creatures |