the industrious poor, and commence new enterprises for civilizing and christianizing rude and uncultivated tribes, whether in our own country, or in other lands, and accomplish many other objects which an enlightened benevolence would readily dictate. The frequent publication of the operations of such a society, might be the means of exciting the attention of mankind in general to such beneficent pursuits, and leading to the promotion of similar associations.

However romantic such a project may appear to some, I have no doubt that there are hundreds of benevolent individuals in various districts of our own country, who would rejoice to have it in their power to co-operate with other congenial minds in promoting the best interests of their fellow-creatures in the above, or in any other modes that a rational or religious mind might devise-and that they are only waiting for such openings, in order to give vent to their Christian liberality.

It is an evil, or at least a defect, in many of our Christian arrangements, that, in the first instance, we aim too high, beginning at the top of the scale, when we should commence at the bottom. This is the case when our attention is almost solely devoted to the improvement of the adult population, while the young are, in a great measure, neglected;-and when our efforts are entirely directed to the promotion of the spiritual interests of mankind, while their temporal comfort is overlooked or disregarded. We have hitherto laid much stress on merely preaching the gospel to adults, while we should have been equally active in preparing the minds of the young for the reception of Divine truth, by all the rational and religious arrangements which Christian wisdom can devise. We likewise profess great zeal for the spiritual and eternal interests of the poor; while we not unfrequently leave them to pass their existence in the most abject hovels, and to pine away in the midst of filth, penury, and wretchedness.

If we wish that they may appreciate the truths of religion, we must endeavour, at the same time, to meliorate

256 MEANS FOR THE COUNTERACTION OF COVETOUSNESS.

their external condition, and render it pleasant and comfortable. To tell a poor wretch that he may have spiritual blessings, and eternal treasures, by coming to Christ, while he is destitute of both food and clothing, and we refuse to supply his wants when we have it in our power, is something approaching to a species of insult. By endeavouring to meliorate the condition of the poor, while we offer them Christian instruction, we prepare the way for the reception of Divine truth. For, in so doing, we exhibit a visible proof that Christianity is a beneficent system, and tends to promote our happiness, both in the life which now is, and in the life to come.

Now, such societies as suggested above, while they have for their ultimate object, the spiritual and eternal happiness of men, might be instrumental in promoting the external comfort of all ranks, particularly the lower, in furnishing them with employment, in providing them with comfortable habitations, in securing the proper instructior. of their families, and directing them in such a course of conduct as will infallibly lead both to present and future enjoyment.

CHAPTER VIII.

CONSIDERATIONS, ADDRESSED TO PROFESSING CHRISTIANS AND OTHERS, AS TO THEIR AFFECTIONS AND CONDUCT IN RELATION TO COVETOUSNESS.

HAVING, in the preceding chapters, embodied a variety of motives and considerations, to direct the views of professing Christians, in reference to this subject, it would be inexpedient to dwell on this topic, and therefore, I shall only offer a few additional arguments and considerations.

I. To professing Christians in general, we would call attention to the following considerations.

1. Consider, what God claims the Supreme affection of the heart.

He is possessed of every attribute calculated to excite the adoration and love of all holy intelligences. He inhabits eternity and immensity, and is near to them who fear him, and hope in his mercy. His power and wisdom gave birth to the innumerable worlds which fill the universe, and all the streams of happiness which gladden the hearts of their inhabitants, flow from Him as the uncreated source of felicity. To the inhabitants of this lower world, he has displayed his love and mercy in a way that "passeth comprehension"-in the mission of his Son for the purpose of procuring our salvation-an event which ought to draw forth our highest affection, and gratitude, and praise. And he is "daily loading us with his benefits, giving us rain from heaven, and fruitful seasons, and filling our hearts with food and gladness," Hence we find the inspired writers, and other holy

men, expressing their emotions in such language as this -"The Lord is my portion, saith my soul, therefore wil I hope in Him;" "Whom have I in heaven, but Thee, and there is none upon earth, I desire in comparison of Thee. Who in the heaven can be compared to Jehovah who among the sons of the mighty, can be likened unto him?"

Now, this supreme affection towards God, is altogether inconsistent and incompatible with the indulgence of a principle of covetousness. For, such an affection ruling supreme in the heart, virtually deposes God from his throne, and robs him of the glory of his perfections. As soon may we expect to make the north and the south points of the firmament to meet together, or the light of the heavenly world to mingle with the darkness of the infernal pit, as to reconcile the service of God and mammon. For, while the true Christian, in all his movements, privations, and afflictions, puts his confidence in God, and looks up to Him as his portion and deliverer, "the rich man's wealth is his strong city," and "he trusts in the abundance of his riches." The one joins with the heavenly host, in ascribing "wisdom and power, and glory, and thanksgiving to Him who sits upon the throne;" the other is an idolater, who says to gold, "thou art my hope, and to the fine gold, thou art my confidence," and thus in effect, "denies that God is above."

Let Christians meditate deeply on this important point, and consider whether their affections towards the treasures of this world be at all compatible with supreme love to their God and Redeemer. What is it that conscience tells you is uppermost in your hearts? What are among your first thoughts in the morning, and your last in the evening? What is it that gives you most pain, the loss of a portion of your wealth, or the apprehension of the loss of the Divine favour? Are your desires more ardent after the increase of riches than after the treasure in heaven that fadeth not, and the incorruptible inheritance that shall last forever? Is your joy greater in the acquisition of riches or of a great estate, than in the consideration, that God is your Father, and your everlasting portion?

It was a convincing evidence of Job's heavenly temper,
that he did not rejoice when his wealth was great, and
his hand had gotten him much." Are you affected with
deeper sorrow, when you lose your substance, than when
you lose the benefit of Divine instructions, or although
you were to lose a sense of the mercy of God? Would
you rather be stripped of all your earthly possessions, and
go
naked into Paradise, than to be laden with gold and
jewels, although you should run the risk of falling into the
pit of perdition? Do you make it your great and ulti-
mate object to gain riches or an estate-rising early, lying
down late, and eating the bread of carefulness? Do you
grudge your families the necessary comforts of life, and,
when requested to devote an offering for promoting the
cause of religion, and the benefit of mankind, do you
bestow it with a grudge, or with the spirit of a cheerful
giver? In all the arrangements you make as to your lot
in this world, are you chiefly directed by the prospect of
worldly honour and gain, or by the opportunities you may
have of glorifying God, and being useful to mankind? If
you regard God as your supreme portion, and the rock
of your salvation, you will consider all that you have as
too little to be consecrated to his service, and will make
the advancement of his kingdom, the object of all your
arrangements, and will come cheerfully forward at his
call to contribute for this end, according as he hath pros-
pered you, saying with the Psalmist, "What shall I ren-
der unto the Lord, for all his benefits towards me?"

2. Consider the obligations you are under to Him who procured our redemption.

You profess as Christians, to be under infinite obligations to the mercy and love of our Redeemer, "who died and rose again," that your souls might be rescued from destruction. You profess to believe, that you were "redeemed not with corruptible things, as silver and gold, but with the precious blood of Christ," and that it was one great end of his death, that "you might be delivered from this present evil world, and its affections and lusts,” and