his Daily BiNe Ilbutrations, in loc.). At flie mdk time, there appears to be a refined allnaion to the oili- er meaning of the phrase in question, by one of those plays upon words so frequent in Uiese eariy nam- tives. Hence the terseness of the whole phzsaeologj. See Veil.
COVERING THE HEAD ni Pratkb (1 Cor. xi, 4-6). See Veil. (Buchner, De ritsi ccfmi r^egemU^ Viteb. 1708; Zeibich, De moraktate ritus caput operi- endi, ib. 1704 ; Bergier, De ritu cc^fiHs optariemdi, ib. 1703 ; Mallincrott, id, lips. 1784). See Pbatek.
Covert, prop, some form of the verb ^r>0, 9aAar\ to hide: namely, "^PDj $e*iher^ a skeUer (1 Sam. xxv, 20; Job xl,21; Psallxi, 4; Isa. xvi, 4; xx,2; else- where usually " secret place") ; ^in^pp, mwtfor", fsv- tectum (Isa. iv, 6) ; elsewhere some form of the verb TfSD, sakok', to weave: namely, 1]^^^ flsacaoib' (text TjD^O, meysalT), a covered walk or portico (Stpt, Bt- fuXtov, apparently reading ^TtJ^IO, Vnlg. sMMoci); •rjb, sokj a kdr (Jet, xxv, 8; "den," Paa. x, 9; else- where a Atit, ** pavHion," Psa. xxvii, 5 ; ** tabmade,'' Psa. Ixxvi, 2) ; WIJ, suOah' (Job xxxviii, 40^ a booth (as elsewhere usualty rendered). Thia term k generally applied to a tMdhei for wild beasts, but ia 2 Kings xvi, 18, we read that Ahaz, wben spoiling tkt Temple, " took down the covert (^D!|)a, wmsay) for the Sabbath that they had built in the house ;" which bishop Patrick imagines was "a covered place, wbere the king sat, in the porch of the Temple, or at the en- trance of it^ upon the Sabbath, or other great solenmi- ties. Ahaz took this away, intending, probably, not to trouble himself with coming to the Tem]^ any more, but to sacrifice elsewhere." See Coukt. It rather designates a cloister, shaded frxmi the heat of the sun for the accommodation of the courtly wor- shippers (Thenius, in loc.), such as we know ran around the interior of the Temple in later times. See Temple.
CovetoasnesB (S'^a* be'tsa, ropvie, bsere; xX«- oveKia, a grasping temper), in a general sense, means all inordinate desire of worldly poasessioiia, sm^ si undue thirst for honors, gold, etc. In a more reetriet- ed sense, it is the desire of increasing one's sabstsMs by appropriating that of others. It is a disorder of tfat heart, and closely allied to selfishness. We here eoe* sider it under its more restricted aspect.
1. Ck>vetousness (wXcove^ui, ^opyupia) is a strong sometimes irresistible desire of posses^ng or of in- creasing one*s possessions. It is evident tiiat vodet its influence the heart, instead of aspiring to noble, high, and divine goods, will be brought to the almost exclusive contemplation of earthly, material things; and thus, instead of becoming gradually more ckeely united with God, will become more and more estranged from him. Since where the treasure is there the hesit is also, the heart of the covetous cannot be with God, but with Mammon ; he is not a servant of God, but of idols. The love of God and the love of Mammon cannot find place in the same heart ; the one excludes the oth- er (Matt, vi, 24 ; Luke xvi, 18 ; Col. iii, 6, Mortijy thot- /ore your members which are upon the earth .• /caidett' tion, uncleanness, inordinate offection, evil oonn^wjeraee, and covetousness, which is idolatry}. But since to k^ God is our highest duty, and God alone is to be prayed to, loved, and trusted, the covetous man, as a semnt of Mammon, is forever excluded from the kingdom of Christ and of God (1 Cor, vi, 10, Nor thierea, nor cortt- ous, shall inherit the kingdom o/ God; Eph. v, 5, F» this ye know, that no whoremonger, nor umdeanpenon, nor covetous man, who is cm idokUer, hath assy wAerU' ance m the kingdom o/ Christ and of God), We sre forther told that the citisen of the kingdom of God ii to hiy up riches in heaven (Matt, vi, 20) ; he mast be
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content with fbod and raiment (1 Tim. Ti, 7, 8) ; bnt the covetoos act in opposition to all these command- mente (Heb. xiti, 5, Lei }fowr eonvenation he withont coveUmnten [d^dftyvpo^ 6 Tpoiroi:'] ; cmd be content with euck tkimge (u ye have : for he htxth settdf I will never Uaoe thee nor forsake thee). This state of the heart is very dangerous, for covetoosness is the source of all evil, and brings forth all manner of sin (1 Tim. vi, 9, 19, For the love of money is the root ofoU evil; which while some coveted qfter they have erred from thefaUh^ and pierced themselves through with many sorrows). Here theyb% of coyetonsness is also shown, inasmndb as it is said to bring ** many sorrows." It is fturther proved by the fitct that eartlily goods are perishable, and that their possession renders none liappy. But it is corrupting as well as unsatisfoctory. By attempt- ing to gain the world the soul is wounded, and loses the everlasting life (Matt, vi, 20, Lay up for yourselves treasures in heaven, where neither moth nor rust doth cor- rupt^ and where thieves do not break through nor steal; xvi, 25, 26, For whosoever will save his life shall lose ir, and whosoever will lose his life for my sake shall Jind it; for what is a man profited if he ^uUl gain the whole world and lose his own soul, or what shall a man give in exchange for his soulf); Luke zii, 15-21, And he said unto them. Take heed, and beware ofcovetousness;for a man's Hfe consisteth not in the abundance of the things which he possesseth).