comfort, and which are generally devoted to "the lust of the eye, and the pride of life," why should we hesitate a moment to devote all we can spare from moderate personal enjoyment, to the service of the Most High? Is it consistent with a man's being a Christian, indeed, and in truth, to hesitate for any length of time on this subject? Were Christ now to demand of wealthy Christians what he once demanded of the young man who came to enquire the way to eternal life, "Go sell all that thou hast and give to the poor, and come and take up thy cross and follow me," how would many of them reply to such an injunction? We are in the habit of condemning the choice of this rich man, in having his heart so much glued to the world, and in preferring temporal enjoyments to eternal realities. But let me ask, how many British professing Christians, were the same requisition addressed to them, would act in a different manner? And, if there be any who can lay their hands upon their hearts, and say, as in the presence of God, that they would be willing "to forsake all" at his command, let them now come forth, in the face of the church and the world, and consecrate to the service of the Redeemer, all that they can possibly spare in consistency with rational enjoyment.

Let none imagine that the views now stated are utopian, or inconsistent with reason or revelation. To accomplish every object which has been adverted to, we require nothing more than the faculties, and the wealth which now exist in society. The only desideratum lies in the human will. Will men come forward with all their energies and riches in this glorious cause? Secure the co-operations of the human will, and I should have no fear of the grand result, nor of any arguments that could be brought forward to show its impracticability. I defy any believer in revelation to prove that the grand objects alluded to are impracticable. Is it impracticable to cultivate barren wastes, and to turn the wilderness into fruitful fields? Have not Britain and the Eastern States of America been cleared of their ancient forests, and been transformed into gardens and cultivated plains? and where savages

once roamed among caves and thickets, are there not splendid cities, palaces, temples, and seats of learning every where to be seen? Is it impracticable to arrange and establish a system of moral and intellectual instruction for all ranks of men? Are there not thousands of seminaries, both in Europe and America, and millions receiving instruction at them, where, a century ago, no such institution existed? Is it impracticable to convert savage nations to the Christian faith, and to bring them into a state of civilization and social comfort? Hove not thousands and ten thousands of rude Hottentots, and the idolatrous savages of the Isles of the Pacific, been turned from heathen darkness, to the light of the gospel, and raised from a state of degradation, to the enjoyment of the blessings of civilized life, within the course of the last thirty years? In such instances, we behold at least a partial accomplishment of the objects to which we allude; and on the principle that "whatever man has done, man may do," it requires nothing more than an indefinite increase of the same energies we have already put forth, and a greater proportion of wealth to assist in carrying forward such energies, in order to bring into effect every thing requisite for the regeneration of the world.

Above all, can we say, that it is impracticable to bring about what God has positively declared shall be realized in our world? He hath given forth his decree, and "sworn by his holiness," and "by the right hand of his strength," to secure its accomplishment-that "the whole earth shall be filled with his glory, and all flesh see it together"—that "the heathen shall fear the name of the Lord, and all things of the earth his glory"-that "there shall be nothing to hurt or destroy, in all his holy mountain," and that "righteousness and praise shall spring forth before all nations." And we know, that "his counsel shall stand, and he will do all his pleasure," for "the kingdom is the Lord's, and he is the Governor among the nations," and "all his saints are in his hand,” as instruments to execute his designs.

Shall it then be said, that the physical and moral reno

232 BENEFITS FROM THE UNDERMINING OF COVETOUSNESS.

vation of the world is impracticable? or that it is impos sible to raise a hundred millions of pounds, every year, for such an object, when no less than fifty millions are annually expended in Great Britain and Ireland for ardent spirits alone. It is calculated, that there are in the British metropolis alone, upwards of one hundred thousand confirmed dram-drinkers, who drink, on an average, two glasses of spirits a day, which allowing only 1d. per glass, makes £1250 daily spent in dram-drinking, which, in a single year, amounts to the enormous sum of £456,250, or nearly half a million of pounds, which is nearly double of what is contributed by all the Bible and Missionary Societies of Britain. And shall less than the twelfth part of the population of London spend such an enormous sum in such vicious and degrading practices, and shall the whole inhabitants of Britain not raise the one half of it for promoting the most glorious and important object to which our aims can be directed? A most glaring deficiency in Christian principle and liberality must exist, where such incongruities occur; and, it is now more than time for Christians to ask themselves. what they have been doing with their money. A labouring dram-drinker can devote two shillings a week, or nearly five guineas a year, to his demoralizing habits, while a wealthy Christian, with five times his income, contents himself, perhaps, with the contribution of a single guinea, or even less, for promoting the kingdom of Christ, and the eternal salvation of men! Such an inconsistency ought no longer to exist among those who assume the Christian name. Let them either take their stand at once, among the men of the world, who attempt to serve both God and mammon, or come forward like noble champions of the cross, and consecrate to the honour of God, treasures worthy of the sublime and glorious undertaking, which they are called upon to achieve.

CHAPTER VII.

ON THE MEANS TO BE EMPLOYED FOR THE COUNTERACTION OF COVETOUSNESS.

EVERY improvement in society is brought about by exertion, and by the diligent use of those means which are best calculated to promote the end intended. Christianity was introduced into the world, and rapidly extended over many nations, by the unwearied labours of the apostles, who travelled into remote countries, submitting to numerous hardships, dangers, and privations, and "counted not their lives dear to them, so that they might testify the gospel of the grace of God," and promote the salvation of men. Had the same holy ardour which animated those first ambassadors of the Prince of Peace, been displayed by their successors, the world would have been in a very different state from that in which we now behold it. It is owing to our apathy and inactivity as Christians, that so many immoralities and unholy principles are to be found displaying their baneful effects around us, and that so little has been done for the advancement of society, and the evangelization of heathen nations. If we wish to behold a work of reformation going forward, and Zion beginning to appear "beautiful and glorious in the eyes of the nations," we must arouse ourselves from our indolence, and seize upon every means by which vice and every malignant principle may be counteracted and thoroughly subdued. And as covetousness lies near the foundation of most of the evils connected with general society, and with a profession of Christianity, it becomes us to use every rational and Christian mean, which may have a tendency to crush its power, and to promote the exercise of opposite affections. Some of the means by

which this unholy principle may be subdued, have already been alluded to, and embodied in the form of motives and arguments addressed to the consciences of professors of religion. In addition to these, I shall suggest only two or three particulars.

1. Frequent preaching on this subject, and occasional public sermons for the purpose of illustrating it, should be resorted to for the purpose of counteracting this malignant affection.

There is, perhaps, no mode by which so powerful an impression may be made on any subject, on the minds of Christians in general, as by the viva voce discourses of a respected, eloquent, and enlightened preacher, especially if his discussions be enlivened by vivid representations of sensible objects, and appeals to striking facts connected with his subject. Such appeals can scarcely be altogether resisted by persons impressed with religious principle; and it is to be regretted that Christians have not more frequently, in this way, been stirred up to a performance of their duty. Nor ought it to be considered as deviating from the preaching of the gospel, when such subjects are introduced into the pulpit. For they are intimately connected with the progress of Divine truth; and the gospel can never extensively take effect, nor its principles be fully acted upon in Christian society, till such subjects be pointedly and publicly brought forward, and undergo the most serious and solemn consideration. But it requires to be carefully attended to, that no preacher come forward publicly to denounce covetousness, and to attempt to stir up Christians to liberality, who is himself known, or suspected to be under the influence of a worldly or avaricious disposition. The most vivid representations, and the most pathetic appeals of such a preacher would only rebound from the hearts of his audience, like an arrow from a wall of marble. For how can a man who is continually aspiring after wealth, living in splendour, yet grumbling on account of the smallness of his income, and who seldom gives in proportion to his ability to any