Notice, then, that our Lord begins by pointing out the great madness and the great sin of being thus at rest, and trusting in earthly possessions: and then with a 'Therefore, I say unto you,' He turns to the opposite pole of worldly feeling, and shows us how, although opposite, it is yet related. The warning, 'Take no thought for your life' follows as an inference from the picture of the folly of the man that lays up treasure for himself and is not rich towards God. That is to say, the two faults are kindred and in some sense the same. The rich fool stretching himself out to rest on the pile of his possessions, and the poor fool tossing about on the billows of unquiet thought, are at bottom under the influence of the same folly, though their circumstances are opposite, and their moods seem to be so too. The one man is just the other turned inside out. When he is rich and has got plenty of outward goods, he has no anxiety, because he thinks that they are supreme and all-sufficient. When he is poor and has not got enough of them, he has no rest, because he thinks that they are supreme and all-sufficient. Anxious care and satisfied possession are at bottom the very same thing. The man who says, 'My mountain stands strong,' because he has got a quantity of money or the like; and the man who says, 'Oh, dear me, what is going to become of me?' because he thinks he has not got enough, only need to exchange circumstances and they will exchange cries. The same figure is concave or convex according to the side from which you look at it. From one it swells out into rounded fullness; from the other it gapes as in empty hungriness. So the rich fool of the preceding parable and the anxious, troubled man of my text are the same man looked at from opposite sides or set in opposite circumstances. The root of both the rest of the one and of the anxiety of the other is the over-estimate of outward good.