swallowed up at once in the gulph of deep and desperate gaming. And the usual methods for persons reduced by their own imprudence to repair the damages sustained, is by injustice and oppression. To maintain their splendour, they have no other expedient left than that of wringing and harassing those poor dependents whom they ought to relieve and succour. The welfare and prosperity of their country, which it is their duty to guard and to promote, by exerting their talents, by employing their interest and credit, by interposing their advice and authority; they meanly sacrifice; joining perhaps with some in the support of illegal measures; or with others in opposing the most legal and salutary. Cicero well advised his son "neither to hurt his character by a sordid illiberality, nor his fortunes by a vain ostentation of magnificence; since the one, by making a man odious, deprives him of the power of doing good; the other, by making him necessitous, puts him under the temptation of doing ill." The great changes that happen in the fortunes of men often produce as great a change in their dispositions. That total want of care and œconomy which was observed in spendthrifts and prodigals before they had wasted their substance, has often been succeeded by the most sordid parsimony and pitiful niggardliness.

I hope enough has been said to shew the mischiefs of Covetousness, which cannot consist with

any pretences to Virtue or moral Honour: how it stands with respect to Religion and Piety, I shall now enquire.

And no truth, I believe, is oftener or more clearly expressed in the Scriptures, than that the love of the world cannot consist with the love of God.

Our minds cannot move in contrary directions, any more than our bodies can be in different places, at one and the same time. The Apostles, who forsook all to follow Christ, acted very consistently with their persuasion, that the present life, as fleeting and transitory, little deserved their solicitude. The worldling who forsakes Christ to follow riches, cannot be consistent, unless he has settled himself in the persuasion that there is nothing beyond this life that is worthy his regard. Nothing can account for his conduct but an habitual disbelief of what the Scriptures declare concerning the final issue of things, and intentions of Providence. For, if such accounts are to be credited, there can be no sort of comparison between the enjoyments or sufferings of the life to come, and those which are now experienced. If they chance to interfere, there cannot be the least room to doubt which ought to be preferred; those which are solid and durable, or those which are transient and changeable. To prefer the last, argues either great want of faith, or an understanding totally perverted by vicious habits. How, indeed, is it possible that he

who is fully satisfied that God appointeth his station, and assigneth to each his portion; that all events depend upon his will, and are subject to his controuling power; that we shall not be judged according to the opinions of men concerning us, or as we appear to others, but as we are in ourselves, and according to the exact measures of truth and equity; I say, how is it possible for such a one to doat upon trash, or value himself on vain show and empty parade? If Covetousness is thus inconsistent with Faith, it is still more repugnant to that other Christian excellence which is always mentioned as the best fruit of faith, and most acceptable part of obedience. You will easily perceive that I mean Charity, that virtue so highly extolled by St. Paul, and so peremptorily enjoined by our Saviour, who has effectually established our obligations to it by a single, but stupendous instance of its force and efficacy. Now as to be covetous and charitable is a direct contradiction; so in proportion as men are addicted to the love of money, they must be deficient in this virtue. And when that passion is once firmly established in the heart, there is no principal or rule of practice left but fond self-love and private interest, disposing them to prey upon, to injure and defraud all they can, whenever they think that injustice and cruelty may be safely committed, and are conducive to their ends. Let us suppose a person of the best disposition in all other respects, sober and peace

able, decent and orderly, such as the young man in the Gospel, who from his infancy had been a punctual observer of what was written in the Law. It does not appear that he had any other vice besides that of Covetousness; but this odious and ugly quality had disfigured his whole character; this cold, frosty, spiritless passion, had benumbed his soul; it had starved every kind and tender affection; every social and friendly inclination it had killed. He is conscious that all is not right with him; he asks advice of our Saviour, but has not the heart to follow it. He is anxious to be saved, ambitious to be a virtuous man, and eager to attain the rewards of Christian perfection, provided all this would cost him nothing. But he had great possessions, and these he must resign; he had valuable treasures, and these he must no longer hide or hoard; but when commanded to sell all that he had by One whom he perceived to be invested with divine authority, it does not appear that he was willing to part with anything; for he staid no longer: no more questions did he ask, but went away sorrowful and dejected.

Our Saviour's reflexions on this curious occurrence are suitably solemn and striking. His expressions are so strong, that his Disciples were exceedingly amazed and terrified; not for themselves we may be sure, for they were in no danger from the snares of riches: all the little they possessed, they had freely forsaken; but their humanity was

alarmed; their benevolence made them anxious for the fate of others. Alas! say they, who then can be saved? Among so many rich as there always must be, who is there that has any chance for heaven? This, like some others, we have heard, is "a hard saying." Jesus beheld them with an eye of pity, and the substance of his answer is entitled to our most serious attention. Let not the seeming severity of my saying fill your honest minds with vain fears; or move you to doubt the justice and equity of God's dealings. The danger of riches is indeed as great as I have now represented it; but the grace of God is always both able and ready to supply the defects of human strength. Whatever, therefore, may be the temptations to Avarice, of all vices the least natural, men may resist them if they will: there is no more necessity for a rich man to be covetous, than for a poor man to be fraudulent or discontented for poverty, too hath its snares and temptations: "take heed and beware of those:" mind the duties of your own station: there is none in which Charity may not be exerted: let yours appear in the free communication of those truths you have learned, of those treasures you have received from me. Instruct the ignorant, reform the vicious. Let the poor be taught patience ond contentment from your example; but from my authoritative admonitions, let the rich "take heed, and beware of Covetousness."