due to such a benefactor. But suppose, in the course of events, the benefactor is, in turn, reduced to want, and his friendly acts being forgotten, he is neglected and coldly repulsed, even the crumbs of the other's superfluity being denied him; and we have a case, which too often occurs, to shame humanity and to revolt the sensibilities of the good.

Suppose again an anxious mother watching with intense interest her loved child; bending with sleepless eyes over him in sickness; anticipating his wants; defending him against every hostile attack, with a mother's fondness; and with unwearied solicitude, smoothing for him the path of life; and suppose again, this child, grown to manhood, despising her counsels, regardless of the wounds he inflicts on her tender spirit, and treating her with positive unkindness and neglect, and we have a case of still more flagrant iniquity, at which humanity shudders, and even angels might weep.

Under less aggravated forms, this sin is of such frequent occurrence in the world, as to justify, in a measure, the biting sarcasm, that if you do one a favour, you may be sure of an ungrateful return. The conduct of many in this respect is an injury inflicted on the whole community, as it tends to lessen the amount of human sympathy, and closes the hearts of the benevolent against the distressed. If a grateful sense of favours is not to be expected, favours will become scarce; and those who might be disposed to bless the hand of a benefactor, will not have the opportunity. As the sin is great, it is not unfrequently visited with the marked displeasure of God; and they that have received kindnesses without gratitude, are often left to suffer want without pity.

My soul, hast thou felt it to be thy pleasing duty to cherish the remembrance of every kind act from thy fellow-men? This thou shouldst surely do. The unkind treatment of others to thee should be written on the sand; their kindness engraved on the enduring tablet of thy heart. If thou hast been ungratefully requited, let not this chill thy charity, or cause thee to repress the benevolent affections. It is a higher degree of virtue, where thou canst persevere in doing good to those who reward thy good with evil. Thou mayest be spurned by those whom thou hast succoured, and treated with indignity by those over whose calamities thou hast wept; but this should be no reason why thou shouldst not imitate the example of thy divine Master, who does good to the unthankful and unworthy. Benevolence is a part of thy religion, and thou canst always exercise it, at least for Christ's sake.

If, my soul, the ingratitude of man pains thee, how much more inexcusable is ingratitude to God! And yet does not conscience charge thee with this? Has not thy Heavenly Father watched over thee with unwearied tenderness? has he not daily showered on thee his benefits? has he not, at unspeakable cost, provided for thy salvation? Still hast thou not refused him thy full homage? Thou hast ill requited thy Lord; and although thy Redeemer has wept over thee, suffered for thee, and given his precious life for thy redemption, how seldom dost thou melt into gratitude and praise. O, let it be so no longer :

Let past ingratitude

Provoke thy weeping eyes;
And hourly as new mercies fall,
Let hourly thanks arise.

ENVY.

WEALTH is cruel and anger is outrageous; but who is able to stand before envy?

A sound heart is the life of the flesh, but envy the rottenness of the bones.

ENVY is awakened by desirable qualities or stations which one does not himself possess. It is a vice at once mean and cruel, as its chief occupation is to depreciate others, and its highest gratification their degradation and overthrow. Instead of inducing exertion, to rise to an equality with those above, it chiefly aims to reduce others to its own level. It is so blind as to see no charm in beauty, no excellence in virtue, which it does not itself possess; and yet so sharp-sighted as to espy defects which do not exist, and to magnify those that do. Its judgments also are severe; for it denies merit to others, and is pained when they are applauded. It has poisoned arrows to shoot at those who dare ascend one step higher on the hill of fame than itself; and with remorseless cruelty would hurl them into the depths below. Well might the wise man exclaim, "Wrath is cruel, and anger is outrageous, but who can stand before envy?" The first is like a storm which may be braved, but the latter like an atmosphere loaded with poisonous vapours, the fatal operation of which is insidious and unseen. How many have been defamed, betrayed, and ruined by it! The good, the great, and the successful, find in it their chief enemy. The Son of God himself was delivered to death through envy; and "when the Jews were

filled with envy, they laid hands on the apostles and put them into the common prison."

While injurious to others, it is a corroding poison to its possessor. Like jealousy, to which it is akin, it drinks up the spirit, scares rest from the bosom, and is 66 rottenness to the bones." Who would covet the feelings of the envious man? In depreciating others, he is conscious he does not exalt himself; in disturbing their peace he destroys his own; and, like a venomous serpent, if he fails to strike his fangs into the object of his attack, he infixes them in himself. Thus it brings its wretched.reward with it even in this world. "Envy destroyeth the silly one." Its dwelling is not exclusively among the openly wicked, but, from the apostles' days until the present, it has been the troubler of the church. Even those who minister in holy things are not free from it, when surpassed by others in their gifts, graces, and success. Alas, how is religion discredited, the peace of Zion disturbed, and the progress of the gospel retarded, by the introduction of this feeling among those who profess to be sanctified by the spirit of Christ! Well might an apostle exclaim, “If ye have bitter envying and strife in your hearts, glory not and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, and devilish; for where envying and strife is, there is confusion and every evil work."

My soul, if thou wouldst have peace, and regard the favour of God, let not envy dwell within thee. It is true that others surpass thee in the gifts of providence, and the endowments of grace, and in the success of their exertions; they receive more of the applause of the world and of the reverence of the good; but

why shouldst thou on that account regard them with unholy envy? If they have done well, thou shouldst rejoice; and, in the spirit of John the Baptist, thou shouldst be willing that they should increase, although thereby thou shouldst decrease. If thy Heavenly Father bestows gifts on them which he withholds from thee, wilt thou quarrel with God for making thee to differ ? If virtue is promoted and religion triumphs more through the instrumentality of others than thine own, this is a good reason for humility and self-examination, but no ground for envy. Give credit where it is due, and strive thyself to deserve it. Esteem others better than thyself; let their good deeds awaken thy gratitude, and excite thy emulation; and if they should surpass thee in everything else, at least resolve that they shall not surpass thee in love to God, and in lowliness of mind. Thou needest not envy others; the highway is before thee, and it will be thine own fault if thou dost not inherit a crown, and become an heir of glory.