"Be

this no doubt is a mistake. Therefore we have all need, whatever our circumstances are, to guard against this disposition; and it seems to be with a view to our danger in this respect, that our Blessed LORD gave those strong and plain rules of caution, "Seek ye first the kingdom of God and His righteousness, and all other things shall be added.” "Take no thought for the morrow, for the morrow shall take thought for the things of itself." not of doubtful mind," and St. Paul's warning, "I would wish you to be without carefulness." Now this is to be observed: because sometimes we are inclined to think that we should be sorry indeed to be covetous or any thing like it, but that we may and ought to be full of carefulness and anxiety about worldly matters. And yet it seems, that this kind of disposition is near of kin to covetousness, and like it to be carefully watched and guarded against by all faithful Christians.

It is also very observable what St. Paul states as one of the evil effects of the love of money, that it made believers err from the Faith, wander away, and be seduced from the true doctrine of the Gospel. For it seems from this, as if there were something in a covetous, worldly spirit, quite opposed to the restraints of the Church and Gospel of CHRIST. And so indeed we too often see it to be the case in these latter days, when covetousness and a worldly temper is so often the reason why Christian people will depart wilfully and resolutely from the ancient faith of CHRIST'S Gospel, and rules of His Holy Church.

But, alas! their money and their careful anxiety will bring them no solid comfort or peace. "They pierce themselves through with many sorrows. And even if they should get through this life with apparent success, and being well to do (as it is called), yet, on these principles, what will they have to look to beyond the grave? Indeed to such persons and tempers, the very solemn warning of GOD by the Psalmist, may seem to be particularly applicable.

"When he dieth, he shall carry nothing away :

His glory shall not descend after him.

Though while he lived he blessed his soul:

And men will praise thee when thou doest well to thyself.

He shall go to the generation of his fathers:

They shall never see light.

Man that is in honour, and understandeth not,

Is like the beasts that perish."

Such then being the sad history and end of covetousness, be it our earnest prayer to our Heavenly FATHER, that HE would ever keep us, and all belonging to us, from so dreadful a sin and fall. To this purpose, and to have our life and conduct consistent with such prayers, we should always endeavour to set the true value on our earthly possessions, be they little or much. I say the true value, because we must not fancy that what we have is of no worth, and that it signifies not how we spend it, or what we do with it. Rather we should consider all that we have as a sacred deposit, for the right use of which we shall be strictly accountable.

For if we ourselves are not our own, (as St. Paul expressly teaches,) then of course all that we call belonging to us, is not our own either. All belongs to our Heavenly FATHER, and HE entrusts it to us, to prove and try us thereby, as means whereby to discipline and train our affections, and to make us learn by practice, how all should be done to His honour and glory.

It is indeed easy enough to see that this rule is true and of great importance, to be followed by all Christians. But, alas! it is any thing but easy to put into practice with energy and consistency. Yet it is our duty to endeavour after this temper and practice, however feebly and with small success. For on the one hand, covetousness and a worldly mind is so dreadful an evil, that we cannot too zealously and resolutely flee from it, nor look behind us, like the righteous man flying from the wicked city. And on the other hand, however feeble and small the results of our endeavours, yet we may humbly hope that the good SPIRIT of GOD will pity and bless us in making them. By degrees too, and as time goes on, we may hope that He will enable us to rise more and more above earthly cares and anxieties, and at the same time (as I said), to think not less but more of the true value of money, or any other possession, comfort, or blessing, however small, here entrusted For on this as on other subjects belonging to Christian conduct, we must always remember that whatever we say, think, or do, any of us, is of great importance, indeed we know not how great. Therefore, though we must not distract our minds with useless fears and anxieties, on this or any other point, yet we ought to be seriously and sincerely careful, to act always as in God's sight, and, as much as possible, with a view to that great and strict account, which we shall all have to give at last before our SAVIOUR and Judge.

to us.

SERMON CCCXXXIV.

CONTENTMENT WITH MEAN THINGS.

ROM. xii. 16.

"Mind not high things,

But condescend to men of low estate."

or, [Margin]

"Mind not high things,

But be contented with mean things."

Ir has on former occasions been suggested to you, that the readings placed on the side or (as it is called) the margin, of some editions of the Holy Scriptures, are of great importance, and much to be considered by persons who wish to have anything like an accurate knowledge of God's written word. For (as any one may easily understand), in translating the Bible out of Hebrew, Chaldee, or Greek, into English, there must have been of course a very great many passages, or at least words, about which the most learned might doubt what was the best way of rendering them in our language; and of two ways both might be equally correct. So the translators (like faithful men as they were) consulting only the edification of CHRIST's flock, put down both the senses in such doubtful places, one in what is called the Text, and the other in the Margin, that in the margin being (suppose) of exactly the same authority, neither more nor less than the other. Thus, to call to your observation one or two instances out of many,-instances, where it certainly seems that the translation put in the margin is the most accurate, and best to be depended on.

One place is (and it is a passage every way of great importance) in that divinely eloquent account of the privileges and duties of a Christian, given by St. Paul in Heb. xii., from which his practical conclusion is," wherefore, we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve GOD acceptably with reverence and godly fear;" but, instead of "let us have grace,” in the margin it is translated, "let us hold fast grace," which doubtless conveys the meaning more distinctly, and is equally to be relied on as a correct translation.

Another place is, in the brief history of the practices of the Primitive Church at Jerusalem, stated in the Acts of the Apostles, chap. ii. 46. "They, (as Jews,) continuing daily with one accord in the temple, and, (as Christians,) breaking bread from house to house;" how from house to house? rather, as it is translated in the margin, "breaking bread at home," that is, celebrating daily the Communion Feast of their LORD's Body and Blood in that special large upper room, which He had consecrated by His Blessed Presence at the last Passover before He suffered, and which was to them more than any other earthly home.

And, to mention another passage, among many which might be alleged, where St. Luke says, in the seventeenth chapter of his Gospel, and at the twentieth verse, that the Pharisees demanded of our LORD, when the kingdom of GoD should come; His answer was, "The kingdom of GoD cometh not with observation;" of which translation it may be said, that it is, at least, by no means so plain and easy to be understood as that in the margin: "The kingdom of GoD cometh not with outward show."

The last instance, which I need now point out, is this admonition of St. Paul, addressed to Christians who lived, not in some obscure out of the way place, but in the proud, wealthy, luxurious city of Rome, and among people who above all things abhorred whatever is mean and low in the eyes of the world.

The Apostle, having urged on these Roman Christians the necessity of their cultivating various eminent graces, in consideration of the high privileges which as Christians they enjoyed, gives them also this brief plain direction, “Mind not high things, but condescend to men of low estate." 'Of course, (it might be said,) this is an admirable Christian rule, and particularly suitable for persons in high station to attend to. It

is very proper for such to be humble and condescending; but, for us, who are in a middling or low station, such a rule was not intended; it does not concern us.' Now, to any one who would so reason, it might well be said, look to the translation in the margin, and you cannot deny that that, at least, contains a rule and a warning suitable for us all to learn, whatever be our rank, station, or condition. 'Mind not high things, but be contented with mean things:" and this, you will remember, is quite as much to be regarded as conveying the Apostle's meaning, or rather, I should say, as conveying the warning of the HOLY SPIRIT speaking by the Apostle, quite as much part of God's revealed word, as what we commonly read. Therefore, allowing the one translation to be good, we have the liberty to think this in the margin to be equally so; and we consider it to be a Divine warning and rule addressed to us all, as Christians, "Mind not high things, but be contented with mean things," "mean," that is, poor and low, for such is the proper sense of the word.

As a warning, considerate persons will easily perceive how greatly Christians need to be reminded of the necessity they are under, as Christians, of "not minding high things," and of "being contented with" poor, low, mean things."

The word here translated," being contented," or "condescending," is rather a remarkable one, and seems to be used only on two other occasions throughout the New Testament, which two places seem to explain and enforce its meaning here. One is in the Epistle to the Galatians, the second chapter, where, at the thirteenth verse, St. Paul is speaking of the evil effects of St. Peter's too tender regard to the Jews; "insomuch, (says he,) that Barnabas was carried away with their dissimulation,”readily and willingly yielded to the popular opinion. Which gives this meaning to St. Paul's words in the text, "Mind not high things, but readily and willingly, and by preference, go with what is poor, and low, and mean." The other place alluded to occurs in the second Epistle of St. Peter, the last chapter, and almost the last verse, where, the Apostle having warned the LORD's flock of the dangers they were in from their various spiritual foes, thus concludes: "Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from