gress of holiness. There is great danger of our deceiving ourselves by notions of this sort. Sin differs infinitely in the forms which it assumes. And it is a great mistake, often a fatal mistake, to suppose that we are free from its prevailing power, because we happen to be free from its influence under some particular form.

Though Christians are so expressly warned against the love of the world, there is reason to fear that among those who wear the form of godliness, there is no sin more common than those which are forbidden in the text; namely, covetousness and discontent. Let not this seem a hard saying. I would not be esteemed an accuser of the brethren. But the subject is important. Let us give it our serious attention. We shall be well rewarded, if we practically examine the matter brought before us by the Apostle's words. May the Holy Spirit bless them to our spiritual good!

The Gospel represents the present life as a pilgrimage, and teaches us to regard ourselves as strangers upon earth, travelling

to a better country. If our hearts are penetrated with the truths which it reveals, we cannot regard it any other way. This world is not our rest. It is the wilderness through which we are passing to the heavenly Canaan. We may not linger by the way; we may not fix our affections upon the unworthy and perishing trifles which lie in our path. Our condition during our journey is of very little importance. It is likely we shall travel the more easily, the less we carry. Present conveniences are only to be desired in as far as they promote the great object of life. If they tend to delay or encumber us, they are to be regarded as misfortunes. This is the point of view in which the present life is placed by the Gospel.

Now it is very painful to contrast this sketch with what is presented to us by experience. We look around us, and we see men of all ranks, and characters, and principles, contending in the race of life, and striving to overcome each other in their endeavours to gain a greater share of this world's gifts. Not only men of avow

edly worldly principles, who do not profess to aim at any higher good are engaged in the competition; but in the bustling throng we see, busy as the rest, many who profess to be actuated by the holiest principles, and to entertain the blessed hope of everlasting life. The fact is not to be denied. At the present day there are few who would think it worth while to deny it. Many seem rather disposed to refer to it with satisfaction, and to point to the circumstance as showing that religion does not impair man's activity or vigour. But is it as it should be? Is it consistent with the Christian profession thus to enter into the world? Is it possible to reconcile it with such a scripture as the text? us endeavour to ascertain; for it is obviously of the utmost importance for us to know what is meant by the words, "Let your conversation be without covetousness; and be content with such things as ye have;" connected as they are with the blessed promise, "He hath said, I will never leave thee, nor forsake thee."

Let

It is a very painful thing to feel our

selves called upon to apologise for the inspired precepts of the Bible before those who profess to believe the Bible. And yet, such is the worldliness that finds its way into the Church, that in our attempts to explain the word of God, we often find ourselves merely explaining it away. The Gospel is so pure and spiritual, that the worldly-minded cannot bear it. They complain of its requirements as "hard sayings," and turn away. It was always so; it always must be so. We cannot help it. Only let us not be ashamed of the cause of God. If men whose minds have resisted the transforming influence of Divine grace, and as such as have only partially imbibed the spirit of the Gospel, are offended-let no attempt be made to reconcile holy things to their prejudices, or to conciliate them by letting down the dignity of truth.

The Apostle says, "Let your conversa

tion be without covetousness; and be content with such things as ye have.” Let us not dare to understand these words otherwise than in their literal meaning.

They plainly tell us that we are to be free from the love of money, and that we are to be satisfied with what God has given us. Money is only desirable as furnishing the means of gratifying the appetites, or as the food of a sordid passion. The Christian is called to a life of self-denial, and is required to distribute his substance to relieve the necessities of those who are in want. Whatever he has is really sufficient for him, for his lawful wants are satisfied with little; and of what he really needs, God's promise secures him a supply.

We live in a world of temptations, and we are in constant danger of imbibing the principles of the world. The great mass of men live as if they knew no life but that on earth. If they have abundant means, they think only of enjoying themselves in some kind of sensuality or another. If they have not abundance, they regard it as the great business of life to increase their fortunes. When these principles prevail all around us, there is very great danger that we should suffer from their influence. And if we examine our con