consciousness that God is our dwelling-place, our | to their covetousness-valued it only so far as it refuge, and that he will order all things for our promoted their worldly views, and abandoned it good; in the exercise within our own souls of all so soon as it became unprofitable. the emotions and faculties to which such a' communion and confidence gives rise; in reverence, and wonder, and adoring loving; in gratitude, and faith, and hope, and in all the heaven-born gracesthere is enough to constitute happiness, and to give it the very impress of perfection. The soul is by this communion raised above the world. Things are seen in their just proportions, and it is felt that the whole world would be nothing without God. Covetousness is therefore destroyed. Its objects are divested of their false tinsel, and they cease to be objects of desire. Thus contentment finds room to grow, and expands into perfect peace. Without God all is dark; in his presence is light and joy; and the glad confidence remains to light up the eye of immortal hope, that whatever be our worldly state and condition, God will not at any time, on any occasion, for any cause, withdraw from us. He will uphold us by the right hand of his righteousness. He will never leave nor forsake us. We scarcely need be told that there is a liability in all men to such a shameful and wicked prostitution of godliness. The corruption of the heart is ever manifesting itself by a preference of the things of sense to the things of faith. Even in the churches which were planted by the hands of apostles, and so plentifully watered by the outpouring of the divine Spirit, this depraved tendency to some extent prevailed. In the context the apostle points out for reprobation some who were destitute of the truth, supposing that gain was godliness. To reprove such a spirit, and show how irrational their conduct was, he adduces the argument of the text, with a view of showing the propriety of contentment when the barest necessaries of life were furnished. ment is altogether invincible. We brought nothing into the world, and it is certain we can carry nothing out. The gain we make, the wealth we acquire, is not really ours, it is but borrowed for a day, and we must ere long, and however reluctantly, be deprived of it. Nay, it is worse than useless, for it is declared, 'they that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men But godliness with contentment is great gain. in the bible to make us afraid of being rich, in destruction and perdition. There is enough For we brought nothing into this world, and it rather than to induce us to court wealth, if we is certain we can carry nothing out. And havwould but believe its declarations. How hardly ing food and raiment, let us be therewith con- shall they that are rich enter into the kingdom tent,' 1 Tim. vi. 6—8. TWELFTH DAY.-MORNING. THE gain of godliness is of such a kind, so incalculable in its amount, and so precious in its gifts, as pre-eminently to deserve the character here given to it of being great gain. It hath a promise of the life that now is, as well as of that which is to come. It opens up new fountains of enjoyment, and gives a new relish to every comfort. It raises the soul to the contemplation and enjoyment of divine things, and carthly comforts are by its influence sweetened, received in gratitude, and awakening new love to God who bountifully bestows them. Without godliness the possession and enjoyments of this world's goods contract and harden the heart, and make it less and less susceptible of pleasure. They withdraw the soul from its sweetest pleasures, and become snares for its destruction. Men in general have acted as if they judged differently. They have not only pursued gain to the neglect of godliness, but many have assumed an aspect of godliness that they might add to their gains. They have made religion the pander of heaven.' The argu But if we will not be persuaded by God's word, surely we might listen to the testimony of our own experience. We know that we cannot carry anything out of the world, and therefore it is not worth our while to strive for the attainment of any of its possessions, or be beyond measure distressed by the want of them. Moreover we know that contentment and covetousness cannot dwell together in the same breast. Yet we wish to become rich that we may be more happy. No man courts riches for any thing else. At the same time we banish contentment, which is the larger portion of happiness, by the very circumstance that we desire more. Contentment is more valuable than riches. There is not a blessing we can enjoy on earth to be compared with it; none can be truly enjoyed without it. It blesses every condition of life. It is precious alike to all. It cannot be purchased with gold. Poverty cannot wrench it from us. It makes our desires level to our condition, and we are happy when we have no desire ungratified. It is no less it blessed in its results than in itself. It prevents upon the justice and holiness of God. When we most of the evils to which we are exposed. In ask any blessing from him, especially those spirithe noble and great of the earth, it curbs ambi- tual blessings which are the gifts of his grace, tion, and destroys envy, while it brings peace. is on all hands admitted that we must ask in the In the rich, it saves care and trouble in keeping name of Christ, and in dependence on his merits, wealth, the desire of increasing it, the suspicion otherwise we presume that God's mercies can be and fear of losing it, and quells the thousand exercised towards us at the expense of the other painful and injurious passions which spring from attributes of his character. We deserve nothing these affections. The poor it renders patient, from him but wrath, and we can hope for nothable to endure hardships; it converts disasters ing but through Christ. In the same way, when into blessings, and frees from the dominion of we have become sensible to gratitude, and are those fierce passions which spring from envy and constrained to render thanks for blessings already resentment against our worldly state, suspicion, bestowed, our sacrifice must be offered by Christ, hatred, malice, the consciousness of oppression, otherwise we presume that God's favour has and the desire of revenge. If we would learn been bestowed upon us at the expense of his the holy lesson of contentment, and so be continu- holiness and justice. We thus cast dishonour ally in peace—if we would acquire this greatest of upon his character, and our offering cannot be all earthly gains-let us look to him who had not received. This is true regarding all the mercies where to lay his head, and from whom no mur- of which we are partakers, both temporal and mur was heard amid all the persecution to which spiritual. For the former, as well as the latter, he was subjected, and the trials he had to endure; thanks must be rendered in the name of Christ, who was throughout content, though he endured for they are all received through him. miseries which made him pre-eminently a man of sorrows and acquainted with grief; or if this be to look too high, if this be regarded as an attainment beyond the reach of human nature, let us look to the apostle, who gives us this testimony of himself: 'I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ, which strengtheneth me.' Let us also so learn of Christ. TWELFTH DAY.-EVENING. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name,' Heb. xiii. 15. THE prayer of the wicked is abomination unto the Lord, and as guilty creatures we have only one way of access to him. Our prayers, perfumed with the much incense of Christ's holy sacrifice, ascend with acceptance before God. Thus the text directs us to offer the sacrifice of praise and thanks continually through Christ. We cannot acceptably offer any sacrifice in any other way, not even the sacrifice of thanksgiving. Nor is it difficult to understand how from the perfect purity of God's character this must be the Even to offer thanks for benefits conferred upon us, except through Christ, is to reflect case. In the text we are directed to offer the sacrifice of praise continually. This injunction, in the very terms of it, is fitted to set forth the extent of our obligations to God. We have nothing that we have not received, and for every blessing praise and thanks are due. Every moment we receive favours, and therefore every moment we owe gratitude and thanks. Who shall number God's countless mercies, or set bounds to our obligation of gratitude? To him we are indebted for every good and perfect gifts-from him we receive all good things-whatever is necessary for sustenance convenient for use or pleasant in enjoyment-all that we possess-all that we hope for-our very capacities of enjoyment-whatever gratifies the eye with its beauty, or pleases the ea with its melody. To him we owe every deligh which the ministry of the senses provides for th mind-every pleasure which the actings of affec tion creates-all that joy which is unspeakab and full of glory, resulting from communion wit himself, and from the actings of the new hear which he has formed, and endowed with nobi and imperishable affection. Surely the contem plations of his unnumbered benefits is enough t awaken perpetual gratitude, which in its fullnes shall continually overflow in glad songs of prais and fervent thanksgiving. But how much more deep will gratitude be come, how much more lively in its exercise, ho much more fervent in its expression, when w consider our own utter want of desert, nay, on desert of wrath instead of the least mercy! Thu again we find that not only if we desire o sense sacrifice of praise to be accepted, but if we desire that it should be at all adequate, we must offer it through Christ. This is the argument for thanksgiving which prevails over all others, which gives force and urgency to them all, that we deserve nothing but wrath, and that Christ has purchased eternal redemption for us. But for this we must have been cut off in the midst of our transgressions. This is the new song which was put into our mouths when the Word became fesh: Glory to God in the highest, peace on earth and good will to men.' Let us then offer through Christ continually the sacrifice of praise. Every blessing we receive for which we do not render thanks, will steel our hearts against gratitude, and become to us a curse, the savour of death unto death. By the faithful discharge of this duty, on the other hand, we increase the of our obligations—our souls are made more alive to God's mercies, and the most delightful of all communion with him is maintained. We thereby save ourselves also from some of the worst evils to which we are exposed. We become contented with our condition, and covetousness ceases to afflict us. We maintain the exercise of one of the most delightful sentiments which the heart can cherish, and render it almost incapable of becoming the prey of those passions which afflict and In all situations we are better than we deserve to be-and therefore in all thanks are due. Why should we desire more of this world's goods, when God, who is all-wise and who orders every event, judges that we have enough? That situation is best for his children in which he has placed them. Even for afflictions and persecutions thanks are to be rendered, for they are struments of purification, and excite many noble and godlike graces. Such is the testimony of the apostle, We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope.' What argument then hath covetousness, even in the most destitate conditions of humanity? Here is an invitation, and a resistless one, for sweet contentment tcome and dwell with us for ever, and enlighten our abode with her care-dispelling smile; to sit leside us and dictate the gladsome and evercurring duty of giving thanks always for all things unto God and the Father, in the name of cur Lord Jesus Christ.' forment us. 6 THIRTEENTH DAY.-MORNING. And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers: and he laid him down upon his bed, and turned away his face, and would eat no bread,' 1 Kings xxi. 4. WHAT a picture of wickedness and misery is this! Ahab was a king, the king of a powerful people; and he could command by a word whatever was necessary, not only for comfort, but for luxury. Yet so enslaved was he by covetousness, that all his own abundance failed to satisfy or please, and Naboth's vineyard, on which his heart was fixed, alone possessed value to him. He must have it, otherwise he would be miserable; and because Naboth, from a natural attachment to his paternal inheritance, refused to surrender it, Ahab shut himself up from society; not only 'laid him down upon his bed, but turned away his face, and would eat no bread!' Covetousness is termed in scripture idolatry. All sin is essentially idolatrous, since it puts some creature or created thing in the place of God; but covetousness is peculiarly so. It is one of the most despotic forms of sin. Its objects are for the most part visible, often familiar, and confer importance on their possessor; while the temptations to it are both frequent and powerful. The covetous man concentrates the whole ardour of his mind on the object of his desires. He cannot forget it; he cannot think of any thing else but in connection with it; it haunts him wherever he goes, and will not let him rest. The tendency of our nature to this sin, as well as its heinousness, may be inferred from its prohibition forming one of the commandments of the decalogue. Some of the leading objects of covetousness are specified in that commandment; and it is evident from these, that while covetousness, as meaning excessive desire, is sinful in itself, it is particularly to be shunned and hated,—as leading to numerous and most aggravated violations of the divine law. Injustice, cruelty, theft, adultery,-all follow in its train. A chan's account of the manner in which he had been led into sin after the fall of Jericho, strikingly illustrates the operation of covetous'I saw,' says he, among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them.' Here we have the eye as the medium of impression; then, the covetous desire springing up in the heart; and last of all, the overt criminal ness. blessed in its results than in itself. It prevents upon the justice and ho learn of Christ. TWELFTH DAY.-EVENING. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name,' Heb. xiii. 15. THE prayer case. Not a coin put into his whose lawful property it f bread snatched from the , but he saw in the oppresIs well as criminal, injustice scene of atheistic anarchy sion and robbery would as it is a province under ely righteous and poweron into acts of absolute inoes that Sovereign know ough silent and forbearnd when he will punish r injustice and cruelty. silence, but speak out. courses of the ungodly. llowed sources of their injured rights of the all not the Judge of all who would not answer d to answer God. He bour's vineyard under n to be no better than or the outlaw in his he will reap shamechedness, wailing, and wind, he will reap is unrighteous gains, a le; and in that reckonver caused to stain the h which he ever drew solitude, not a wrong, 1, nor an unjust scheme ed, will be lost sight of. chy stewardship, for thou steward.' ENTH DAY.-MORNING. aileth me nothing, so long as I the Jew sitting at the king's gate,' age of Haman, the favourite and Ahasuerus, king of Persia. He by his sovereign to the highject, so that all the other re required to do homage cousin of queen Esther, |