good works, which are essential to the Christian character. View them in their places of public worship, and in the performance of devotional duties; they assume a serious air, as though they were greatly concerned about their everlasting welfare. See them in their families and in the common concerns of life, there they are full of levity, unsavoury and loose in their conversation. Some of these pretenders to Christianity will also attend that seminary of vice and profaneness, the playhouse, and other amusements of this licentious age, as far as their circumstances will permit. You may see them vain and extravagant in dress and show, while their pious neighbours of the same religious community, with all their industry, are hardly able to acquire decent clothing: yet these children of carnal pleasure, either do not at all regard their distress, or content themselves with saying, Be ye warmed. They will be lavish at their own tables, while the poor among the people of God are almost starving by their side: yet such is their love to Christ and his members, that they will think it an instance of great condescension if they vouchsafe to visit them and say, Be ye filled.

If these pretenders to piety be naturally of a more grave and serious disposition, view them in their trade and business; there you will find them covetous, griping, and oppressive; making it their chief design to lay up fortunes for their dependents, and to raise their families in the world. These, like their forefathers, for a pretence make long prayers; even when, by usury, extortion, and oppression, they devour widows' houses, and grind the faces of the poor. They lay up that in their coffers, which of right belongs to the needy who labour under them; the rust of which shall be a swift witness against them another day, and shall eat their flesh as it were fire.' Is not the church defiled, and is not the gospel dishonoured, by such sanctimonious wretches as these? Such persons, whether more light in their disposition and conduct, or more grave in their temper and behaviour, are alike the children of the devil and the slaves of sin; are on a level, in the sight of God, with the most profane. As to the covetous, those votaries of Mammon, whatever dislike

they may have to their associates, they stand ranked in the book of God with extortioners and thieves, with drunkards and adulterers. Nay, they are branded with the most detestable character of idolaters.

The sin of covetousness is, I fear, greatly misunderstood, and much overlooked by many professors. Were it not, the remark would not be so often made; "Such a person is a good Christian, but a covetous man.' Whereas it might with as much propriety be said; "Such a woman is a virtuous lady, but an infamous prostitute." For the latter is not more contrary to sound sense, than the former is to the positive declarations of God, recorded in Scripture. When we hear people, in common, talk about covetousness, we are tempted to look upon it as a merely trifling fault. But, when we open the volume of heaven, we find it pronounced idolatry, and considered as a capital crime; while Jehovah denounces damnation against the wretch that is guilty of it.*

In what then does this aggravated sin consist? I answer, Covetousness, in the language of inspiration, is the desire of having more; the desire of obtaining or of increasing in wealth. Whoever, therefore, is habitually desirous of riches, is, in the estimate of Heaven, a covetous man, whatever his station in life, or profession of religion may be. The language of the covetous heart is that of the horseleech's daughters, Give, give. The covetous man is always desirous of more, whether he have little or much and, if a professor, he will always find some pretence to hide the iniquity of his idolatrous heart. however such a professor may cover his crime under plausible pretences of any kind; or however safe he may imagine himself, as being a member of some visible. church, and free from her censure; the time is coming when the mask shall be stripped off, and then it shall be fully known where his affections have been, and what God he hath served. Then it shall plainly appear, whether JEHOVAH, or Mammon, swayed his affections uled in his heart. Perhaps there are few sins for the

* 1 Cor. vi. 9, 10 Eph. v. 5. Col. iii. 5. Ps. x. 3.

But

practice of which so many excuses are made and plausible pretences urged, as that of covetousness, or a love of the world: consequently, there are few sins against which professors have greater occasion to watch. It was not, therefore, without the greatest reason, that our Lord gave that solemn caution to all his followers; Take heed, and beware of COVETOUSNESS. *

* Luke xii. 15. None will suppose, from what is here asserted, that I mean to encourage idleness or extravagance. No; far be it! Those who, through indolence, pride, or prodigality, waste their substance and fail in the world, can hardly be too severely censured. They not only impoverish themselves, but injure their neighbours; are the pests of society, and public robbers.

The reader, I presume, will not be displeased, if I present him with a quotation on this subject, from my worthy and honoured friend, Mr. HENRY VENN.-"It is remarkable," says he, "that the covetousness against which we are so earnestly warned in God's word, is not of the scandalous kind; but such as may govern the heart of a man, who is esteemed very virtuous and excellent by the world. In the tenth Psalm, the covetous, whom the Lord is there said to abhor, are the very persons of whom the wicked speak well; which could never be the case, did their love of money make them either villanous in their practice, or miserably penurious in their temper; for men of this stamp none commend. The same thing is observable in that solemn caution given by our Redeemer; Take heed, and beware of covetousness. By which it is evident, he meant no more than a rooted persuasion that the comfort of life consists in abundance, and desiring, from such a persuasion, to be rich; this was the covetousness our Lord condemns. And, that this admonition might sink the deeper, he represents the workings of that avarice which he condemns, in a case which passes every day before our eyes. It is this: A man grows rich in his business, not through fraud and extortion, but by the blessing of God upon his labour and skill. As is usual, he is highly delighted with his success; he exults in the prospect of being master, in a few years, of an independent fortune. In the mean time, he is determined to be frugal and diligent, till he takes his final leave of business, to enjoy all the sweets of ease and splendour. Luke xii. 19. Now, where are the people governed by the common maxims and principles of human nature, who see any thing the least to blame in this man's sentiment or conJuct? Who do not applaud and imitate it themselves? Yet this very man our Lord sets before our eyes, as the picture of one engrossed by a covetous desire of the things of this world. This very man he represents as summoned, in the midst of all his golden hopes, to appear a most guilty criminal at the bar of his despised Maker. Lo! this is the man whom our Lord exposes, as a miserable wretch for all others

We may, therefore, conclude, that though the absolute freeness of Christ, as exhibited in the gospel to the worst of sinners, must be maintained with confidence; yet we are bound to affirm, with equal assurance, that he who pretends to faith in Jesus, and does not habitually live under the benign influence of love to God, and of love to his brother for the truth's sake; and that he who does not manifest his heavenly affection by a suitable conduct, has no claim to the Christian character.

to take warning by and resist covetousness. So, such a fool and such a sinner as this is he that layeth up treasure for himself; that is, every earthly minded man, who seeks after wealth, as if it was the foundation of happiness; and is not rich towards God; rich in faith, hope and holiness. Luke xii. 21.

Paul, in perfect harmony with his Lord, forbids the desire of wealth as a criminal effect of avarice. Let your conversation be without covetousness, and be content with such things as ye have for He hath said, I will never leave thee, nor forsake thee. Heb. xiii. 5. And where, instead of this self-denied temper, a desire of increasing in wealth is cherished, there snares, defilement, and ruin are declared to be the certain consequences. For they that will (the original signifies the simple desire) be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows.' 1 Tim. vi. 9, 10.—If it should be said, Do you mean then to affirm, that it is wrong for any man to arise to a state of great wealth? The Scripture, I answer, condemns only the desire of riches and the passion for them, as defiling and sinful. Therefore, if whilst your whole heart is given to God, he is pleased to prosper whatever you take in hand, and give you an abundant increase; then your wealth is evidently as much the gift of God, as if it came to you by legacy or inheritance. It is God's own act and deed to call you up, who was content to sit down in a low place, to a higher point of view, and to intrust you with more talents, to improve them for his glory. Now the difference between possessing wealth, thus put into your hands, and desiring to grow rich, is as great as that between a worthless, ambitious intruder into a place of honour, seeking nothing but his own base interest; and a man sought out for his worth and invested with the same office, for the public good. And those who can see no material, no necessary distinction in the two cases, are already blinded by the love of money."-Complete Duty of Man, p. 389-392, second edition.

OF GRACE, AS IT REIGNS IN PERSEVERANCE. 229

CHAPTER X.

OF GRACE, AS IT REIGNS IN THE PERSEVERANCE OF THE SAINTS TO ETERNAL GLORY.

Ir appears, from the preceding chapters, that the state of believers, whether considered as relative, or as real, in their justification, adoption, and sanctification, is highly exalted; and that the privileges attending it are of incomparable excellence, and of infinite worth. In each of these particulars it has also been proved that grace reigns; that the exceeding riches of grace are manifested.

The believer, notwithstanding, who knows himself, will be ready to inquire with great solicitude; "How shall I persevere in this happy state? By what means shall I attain the desired end? What provision has the Lord made, that, after all, I shall not come short of the expected bliss? Grace, I thankfully acknowledge, has done great things for me: to reigning grace I own myself unspeakably obliged. But if grace, as a sovereign, do not still exert her power, I not only possibly may, but certainly shall finally miscarry." Thus will every Christian conclude, when he considers the number and power, the malice and subtilty, of his inveterate spiritual enemies, compared with his own inherent strength to resist them. For the world, the flesh, and the devil are combined against him. These, in their several ways, assault his peace and seek his ruin. These attempt, in various forms, to cause him to wallow in the mire of sensuality, as the filthiest brute; or to puff him up with pride, as Lucifer. By insinuating wiles or open attacks, with the craft of a serpent, or the rage of a lion, they endeavour to compass his ruin: and, alas, how small his ability, considered in himself, to resist and overcome! The corruption of nature, even in the regenerate, renders the believer's desires after that which is good, too often exceedingly languid, and enervates all his moral powers