"and inordinate love of riches, and to follow His "Son Jesus Christ."

By our baptismal vow we have engaged to renounce the world, that is, not to seek our happiness, nor to make up our portion in it-to maintain the temper of pilgrims and strangers upon earth, by not laying up for ourselves treasures on earth, where the moth and rust doth corrupt and thieves break through and steal, but by laying up for ourselves treasures in heaven. Such is our baptismal engagement. But Oh, how difficult is its fulfilment! Who is there that has not reason to mourn over a broken vow, when the extent of the stipulation is compared with his own spirit and conduct? Who is there that has not been influenced by "covetous desires and an inordinate "love of riches?" Or, in other words, Where is the man to be found, who has not preferred the world to God, its smiles to His approbation, its wealth to His grace?

If then not only "the men of the world, who "have their portion in this life," are implicated in the guilt of covetousness, but if even the faithful few who have chosen God for their portion, and whose affections are set on things which are above, where Christ sitteth at the right hand of God, are not exempt from the criminality of inordinate desires,-if these latter are conscious of an undue attachment to this present evil world, O how necessary and proper is our prayer for grace to wean us therefrom! Let the reader inquire, whether it be not a suitable and needful petition for himself to offer. Do you not find by painful experience, that, although your judgment is convinced that God only can confer on you true happiness, you are prone to seek it in the riches of this world? Is there no tendency to envy, and

no dissatisfaction with the allotments of providence, in the bosoms of the poor members of our church? No pride, self-elation, and forgetfulness of God in her more prosperous and opulent children? And is there not a necessity that all of them should devoutly join in this act of supplication? Certain it is that no one will deem it needless who is possessed of self-knowledge, obtained by comparing the emotions of his own heart with the holy law of God.

The evil of "covetous desires and an inordinate "love of riches" is very great. "Covetousness "is" expressly declared to be "idolatry," (Col. iii. 5) because it attributes to the creature that which is the exclusive prerogative of the Creator, the power of satisfying the rational soul and of making it happy. We need not therefore wonder to find that covetous persons are expressly named among those who are excluded from the kingdom of God. (1 Cor. vi. 10. Eph. v. 5.) "To be

carnally minded," whatever earthly object be the idol of the soul, ❝is death," not only meritoriously, but also efficiently, for it disqualifies. the soul for the enjoyment of God, and is therefore a necessary cause of banishment from His presence.

That genuine believers have need to "watch "and pray" against this universal and destructive evil, appears from the solemn cautions and exhortations addressed by our Lord and His Apostles to true disciples. To them their Divine Master has given this affectionate warning, "Take heed "and beware of covetousness;" which is enforced by the awful parable of the rich fool. (Luke xii. 15, &c.) "Let your conversation," saith St. Paul, writing to the believing Hebrews, "be "without covetousness; and be content with such

things as ye have." (Heb. xiii. 5.) And the reason of these exhortations is cogent; "For the "covetous man, who is an idolater, shall not "inherit the kingdom of God." (Eph. v. 5.) Of this sin there are many gradations. The carnal and unconverted heart, in every instance, is enslaved by it, for the world is the God it adores. The regenerate themselves are not free from its malign influence, for they groan, being burthened, under a consciousness of inordinate affection and if any man feel not the propensity of his heart thereto, and consequently is insensible of any necessity that exists for his joining heartily in our present collect, he is assuredly under the dominion of this sin, and totally ignorant of his own unhappy state.

In order that we may "follow the Son of God "Jesus Christ," our hearts must be delivered from the dominion of "all covetous desires and the "inordinate love of riches." For we "cannot "serve God and Mammon. If we would be His disciples, and partake of the blessings of His kingdom, we must, in heart and affection, "sell all "that we have." (Matth. xix. 21.) We must be crucified to the world, and the world must "be crucified to us." Let us therefore pray that we may regard it without being captivated by its charms, any more than the spectator of an executed criminal would be by the aspect of a countenance deformed by the agonies of death,* and be no more affected by worldly objects, than a crucified person would be by the would be by the prospects which his dying eyes might behold from the cross on which he was suspended.

* Mundum abominor acsi cadaver esset latronis crucifixi, i Syn. in Gal, vi. 14.

Such is the state of indifference to the world, and alienation of heart from it, to which every true disciple aspires, and for the attainment of which he prays. Now it is a self-evident axiom, that nothing but almighty power can enable us to "forsake all covetous desires and the inordinate "love of riches." For the exertion of this power, therefore, on our behalf we are taught earnestly to pray; that hearing the effectual call of the sinner's Friend, we may, like St. Matthew, forsake all and follow Him.

What is implied in following Christ we have explained in a former essay. We shall therefore only observe here, that Christ must be known before He can be followed with cordiality of affection. For what man in his senses would follow an unknown guide? Were a stranger to propose to us a long, difficult and dangerous journey to some distant country-were he to promise us as an inducement an immense treasure for the reward of our labour,-we should immediately ask, Who is this person? Is his veracity to be depended on? Is he really our friend? Has he inquiries would wisdom dictate; for, were they neglected, we might quit a present certainty for a future uncertainty, incur toil and labour for nothing, or perish in the attempt. Let the character of Christ, His grace, His ability to bless us, His faithfulness to His word, be investigated, and the scrutiny will issue in the complete satisfaction of the mind which makes it. It will be found that He is able to do exceeding abundantly above all that we ask or think, and to keep that which we commit to Him against the great day. Every sacrifice which we are required to make on His account, will be richly compensated by the

power to fulfil his promises? Alle

present consolations of His Spirit, and more abundantly by the final enjoyment of His glory. We may rest assured that we shall meet with no disappointment in forsaking all for Him, since He is faithful who hath promised, and since He "liveth and reigneth with the Father and the Holy Ghost, one God, world without end."