length they are brought to their right minds! But, oh! with what pungent shame and humiliation do they come back to their Father! He, indeed, is always ready to receive and forgive backsliders; but surely they cannot easily forgive themselves for their ingratitude and folly. When he has healed their broken bones, and restored peace to their souls, it may be expected that they will walk softly and humbly to the end of their days, and not open their mouths any more, either to boast, or to censure, or to complain.

For, a man who possesses a Scriptural and wellgrounded assurance in himself, will evidence it to others by suitable fruits. He will be meek, unassum

ing, and gentle in his conduct before men, because he is bumbled and abased before God.-Because he lives upon much forgiveness, he will be ready to forgive. The prospect of that blessed hope assuredly laid up for him in heaven, will make him patient under all his appointed trials in the present life, wean him from an attachment to the world, and preserve him from being much affected either by the similes or the frowns of mortals. To hear persons talk much of their assurance, and that they are freed from all doubts and fears, while they habitually indulge proud, angry, resentful, discontented tempers, or while they are eagerly grasping after the world, like those who seek their whole portion in it, is painful and disgusting to a serious mind. Let us pity them, and pray for them; for we have great reason to fear that they do not understand what they say, nor whereof they affirm. OMICRON,

July 11, 1795.

WH

ON COVETOUSNESS.

HAT is Covetousness? It is an easy besetting sin, from which few persons are entirely free; and it is eminently deceitful. It is decried and condemned in others, by multitudes who live in the habit of it themselves. It is very difficult to fix a conviction of this sin upon those who are guilty of it. Whether drunkards or profligates regard the warnings of the preacher or not, when he declares that they who persist in those evil practices shall not inherit the kingdom of God; they know at least their own characters, and are sen sible that they are the persons intended. But if he adds, Nor the covetous man, who is an idolater-the covetous man usually sits unmoved, and is more ready to apply the threatening to his neighbour than to himself. If he is willing to entertain the ministers or friends of the Gospel sometimes at his table, if he now and then gives a few shillings to the poor, and a guinea or two to a charitable subscription, he cannot suspect that he is liable to the charge of covetousness.

There are two words in the Greek Testament, which are rendered covetousness in our version. The one literally signifies, The love of money; the other, A desire of more. The senses are indeed coincident:

for no man would desire more of that which he does not love; and as he that loveth silver, cannot be satisfied with the silver that he already possesses, he will of course desire more. Money is generally loved and valued at first, as a mean of procuring other things which appear desirable; but many who begin thus, are brought at length to love money for its own sake. Such persons are called misers. We meet with those

who, so far from being benevolent to others, are cruel to themselves, and, though abounding in wealth, can hardly afford themselves the necessaries of life. But a man may be very covetous, though, not being yet given up to this judicial infatuation, he may congratulate himself, and thank God, that he is not a miser.

I consider covetousness as the most generally prevailing and ensnaring sin, by which professors of the Gospel, in our commercial city, are hindered in their spiritual progress. A disposition deeply rooted in our fallen nature, strengthened by the habits of business, the immense circulation of cash, the power of custom, and the fascinating charm of a balance sheet, is not easily counteracted.

If we are, indeed, believers in Christ, and partakers of the power of his resurrection, we are bound by obligation, and required by our rule, to set our affections on the things that are above, not on the things. on the earth. He has called us out of the world, and cautioned us against conformity to its spirit. While we are in the world, it is our duty, privilege, and honour, to manifest that grace which has delivered us from the love of it. Christians must indeed eat and drink, and may buy and sell as other people do; but the principles, motives, and ends of their conduct, are entirely different. They are to adorn the doctrine of God their Saviour, and to do all for his glory. By his wisdom and providence, he places them in different situations, that the power and sufficiency of his grace may appear under a great variety of outward circumstances. He gives them talents, to some more, to others less; but all to be improved for him. Whether they are rich or poor, bond or free, they are so by his appointment; with which, if they cheerfully comply,

they shall, in due time, be sensible that he chooses better for them, than they could have chosen for themselves. The language of faith, when in exercise, will not be, "What is most conducive to my temporal ease " and prosperity?" but, "What will give me the fairest "opportunity of glorifying him, who has bought me "with his blood, and called me out of darkness into "his marvellous: light? Too much of my time has "already been wasted: how shall I improve the little ❝ uncertain remainder for his service? I am too short

sighted to judge for myself, but he has thus far "determined it. I am where he has placed me and "the calling in which his mercy found me, (if it be "a lawful one,) is that in which, for the present, I am "to ❝ to abide as the best for me. When it ceases to he

so, I may depend upon him to appoint me another. "But till then I desire to be contented with such "things as I have, and to be thankful for them. He "knows my frame, my feelings, my wants, and my "trials; he permits, yea, invites me to cast all my "cares upon him; he assures me that he careth for

I

me, and therefore I only wish to do or to suffer ac"cording to his will to-day, and to leave the concerns "of to-morrow in his hands. While I live, may "live for him, and when I die, may I go to him! May "his grace be sufficient for me, and all shall be well."

The Christian knows, or should know, that it is not necessary to be rich, or to be admired or envied by an unthinking world; but it is absolutely necessary for him to maintain peace of conscience, communion with God, and a cheerful activity of spirit in his service. And as his gracious Lord accepts him, not according to what he actually does, but according to what

he would do if he could, so that he who can only give a cup of cold water to a prophet, in the the name of a prophet, should receive a prophet's reward; in this respect all his people, however differently situated, are exactly upon a par. Luke xxi. 3, 4.

But, alas! how many who profess to know and value the Gospel, are far otherwise minded! The chief mark of their profession is, their attendance upon the ordinances of worship. At other times, and in other respects, they are not easily distinguished from the world. If their houses, furniture, tables, and other appendages, secure them from the suspicion of being misers, the manner in which they follow their business, sufficiently proves them to be covetous. If, when they can find leisure to speak of religion, they complain that their frames are low, and that they have but little comfort in the ways of God, this is the most favourable token we can find to encourage our hope, that in the midst of all their hurry, there may be a latent sincerity at the bottom. For how can it be otherwise, if they had a spark of life and grace in their hearts, while they attempt to look two ways at once, and to reconcile the incompatible claims of God and mammon? The love of money, and the desire of more are always in exercise. As to these, their frames seldom vary, from the beginning to the end of the year. They rise early, take late rest, and eat the bread of carefulness, that they may be able to vie with the world in their outward appearance, and to lay up snares, and thorns, and encumbrances, for their children. Often, when already possessed of a lawful business, which affords a competence for a comfortable support, if opportunity offers, they eagerly catch at some other prospect of gain, though they thereby double their