2. Avarice is also a part of covetonsness. It con- sists in amassmg either for the sake of possessing or from fear of future want. This phase of covetonsness is the surest mark of a cold-heartedness and worldli- nees, making pure, high, and holy aspirations impossi- ble. It is also a sort of idolatry, for it is the love of mammon (Matt vi, 19-24). It is essentially unchari- table, and incapable of affection (James ii, 15, 16, ffa brother or sister be naked, and destitute of daily food, and one of you say unta them, Depart in peace, be ye warmed and JUled; notwithstanding ye give them not those things which are needful to the botfy, what doth it profit?). Covetonsness is as painful as it ift deceitful in the end ; it cripples the natural powers, renders life miserable and death terrible. The pursuits to which it leads are painfully laborious, and the care of the possessions, once secured, is equally so. The labor it entaOs is sinful, as it does not spring from lo^ but from selfishness and worldliness. As the wealth amassed by the covetous is applied to the benefit nei- ther of themselves nor of others, they undergo the se- verest privations in the midst of plenty (Horace, con- gestis undique saccis indormis inhiansJ Needs quo vale- at nummus, quem prabeat usum)i; However great the natural power of a man, it is paralyzed by this sin. To the covetous death is hovrible, as it deprives them of all to which the jrorldlV heart most dings.
Considering the- nat6xt of covetonsness, it cannot appear strange that 6ie apostle particularly recom- mends a bisH^ to avoid that sin. The bishop, or spir- itual head of the community, is to be spiritual (irvcv- HarueoQ), the centre of the Christian life of the com- munity (1 Tim. iii, 2, 8); and covetonsness is a mark whereby false teachers may be known (2 Hm. ill, 2).— Kiehl, N. T. HandwMerhwh,
Cow occnrs in the Auth. Vers, (see Enrs) as the translation of rpQ (parah\ Job xxi, 10; Isa. xi, 7; elsewhere usually "kine»0, M^aj (eglah', Isa. vii, 21, *^^y<nmgcow"), a heifer (as usually elsewhere), "^jja, (bakar', "kine," Dent, xxxii, 14; 2 Sam. xvii, 29; "coV*^ung, Eiek. iv, 16; a young "cow," Isa. vii, 21), any anhnal of the ox Und (elsewhere " bullock," "herd," etcX and *liiz3 (shor, Lev. xxii, 28; Num. xviii, 17), any beef animal (usually an " ox"). See Bull; Cattle; Ox. The first of the above Heb. words (generally found in the plur. H'i'^B, paroth% nadered "kine" in C^en. xli, 2, 8, 4, and "^heifer^' hi
Num. xix, 2), properly signifies a heifer or young cow in milk (1 Sam. vi, 7) ; also as bearing the yoke (Hos. iv, 16). In Amos ir, 1, the phrase ** kine or heifers of Bashan" is used metaphorically for the voluptuous fe- males of Samaria. See Bashait.
By the Mosaic law (Lev. xxii, 28), a cow and her calf were not to be lolled on the same day. Similar precepts are found in Exod. xxiii, 19 ; Dent xxii, 6, 7. WheUier they were designed to prevent hihumanity, or referred to some heathen custom, is uncertain. The cow is esteemed holy by the Hindoos. In the re- markable prophecy (Isa. vii, 21-25), the event foretold is, that the &oe of the land of Judah should be so com- pletely changed, and the inhabiitots to greatly re- duced in number, that, with only a single young cow, and two sheep, a family should be supplied with an abundance of milk and butter ; and vineyards, which before commanded a high rent, should be overgrown with briers and thorns. It may be observed that dried cow-dung was, in Palestine, commonly used for fael, as it is at the present day among the Arabs, bnt it is remarkably slow in burning; on this account the Arabs frequently threaten to bum a person with cow- dung as a lingering death. This ftiel forms a striking contrast to the short-lived and noisy violence of thorns and furze, which are speedily consumed with a " crack- ling" noise (Eccl. vii, 6). Roberts, on Ezek. iv, 15, ob- serves : " In some places, firewood being very scarce, the people gather cow-dung, make it into cakes,^ and dry it in the sun, after which it is ready for fuel. Those who are accustomed to have their food prepared in this way prefer it to any other; ^y tell you it is sweeter and more holy, as the, fuel comes from their sacred animal." See Dnifo.
Co'ward, William, H.D., was bom at Winches- ter, 1657, and became fellow of Wadham College, Ox- ford. He settled ^t at Northampton, and afterwards at London, where he died in 1724. In 1702 he pub- lished Second Thoughts concerning the Human Soul, do- monstraHng thai the notion qfthe human soul, as believed to be a'spii'itual and immaterial substance united to a hu- frian,'Was an invention qfthe heathens. This work gave so much offence, by defending the doctrine of mate- rialism, that the House of Commons ordered it to be burned by the hangman. It was answered by Dr. Nichols, in his Coi^ference with a Theist; by Brough- ton, in his Psychologia; and by Turner. Dr. Coward also published, in 1704, Further Thoughts on Second Thoughts; and The Gra$td Essay, or a Vindication of Reason omd Religion against the Impostures of Pkiioso- jiAy.^Darling, Cyclopadia BibHogny^hica, i, 795.