We may, therefore, conclude, that though the abfolute freeness of Chrift, as exhibited in the gofpel to the worst of finners, muft be maintained vern the heart of a man, who is esteemed very virtuous and excellent by the world. In the tenth Pfalm the covetous, whom the Lord is there said to abbor, are the very persons of whom the wicked speak well; which could never be the cafe, did their • love of money make them either villainous in their practice, or miferably penurious in their temper; for men of this stamp none 'commend The fame thing is observable in that solemn caution given by our redeemer; Take heed and beware of covetous nefs. By which it is evident He meant no more, than a rooted perfuafion that the comfort of life consists in abundance, and de * firing, from fuch a persuasion, to be rich: this was the cove toufnefs our Lord condemns. And, that his admonition might 'fink the deeper, he reprefents the workings of that avarice which he condemns, in a cafe which paffes every day before our eyes. It is this: A man grows rich in his business, not through fraud and extortion, but by the bleffing of God upon his labour and kill. As is ufual, he is highly delighted with his fuccefs; he exults in the profpect of being matter, in a few years, of an independent fortune. In the mean time, he is de ⚫termined to be frugal and diligent, till he takes his final leave ' of business, to enjoy all the fweets of ease and splendour. Luke xii. 19. Now, where are the people, governed by the common maxims and principles of human nature, who fee any thing the ⚫ least to blame in this man's fentiment or conduct? Who do ⚫ not applaud and imitate it themselves? Yet this very man our • Lord fets before our eyes, as the picture of one engroffed by a ⚫ covetous defire of the things of this world. This very man he ⚫ represents as fummoned, in the midst of all his golden hopes, to appear a moft guilty criminal at the bar of his despised Ma ker. Lo! this is the man whom our Lord expofes, as a mife ⚫rable wretch for all others to take warning by and refift co⚫ vetousness. So, fuch a fool and fuch a finner as this is be that layeth up treafure for himself; that is, every earthly minded man, who feeks after wealth, as if it was the foundation of hap 'pinefs; and is not rich towards God; rich in faith, hope and holiness. Luke xii. 21. Paul, in perfect harmony with his Lord, forbids the defire of wealth as a criminal effect of avarice. Let your converfation ⚫ be without covetousness, and be content with fuch things as ye bave for He hath faid, I will never leave thee, nor for fake thee. Heb, xiii. 5. And where, instead of this felf-deni 4 with confidence; yet we are bound to affirm, with equal affurance, That he who pretends to faith in Jefus, and does not habitually live under the benign influence of love to God, and of love to his brother for the truth's Jake; and that he who does not manifest this heavenly affection by a fuitable conduct, has no claim to the chriftian character. ed temper, a defire of increasing in wealth is cherished, there, fnares, defilement, and ruin, are declared to be the certain con⚫fequences. For they that will (the original fignifies the fim• ple defire) be rich, fall into temptation and a fuare, and into many foolish and hurtful lufts, which drown men in destruction ⚫ and perdition. For the love of money is the root of all evil : which while fome have coveted after, they have erred from the faith, and pierced themselves through with many forrows, Tim, vi. 9, 10.-If it should be faid, Do you mean then to affirm, that it is wrong for any man to arife to a state of great wealth? The fcripture, I answer, condemns only the defre of ⚫ riches and the paffion for them, as defiling and finful. Therefore, if whit your whole heart is given to God, he is pleased to profper whatever you take in hand, and give you an abundant increafe; 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 fit down in a low place, to an hi her point of view, and to intruit you with more talents, to improve them for his glory. Now the difference between poffefling wealth, thus put into your hands, and defiri g to grow rich, is as great as that between a worthlefs, ambitious intruder into a place of honour, feeking nothing but his own bafe intereft; and a man fought out for his worth ⚫ and invested with the fame office, for the public good. And ⚫ those who can fee no material, no neceflary distinction in the ⚫ two cafes, are already blinded by the love of money.' Complete Duty of Man, p. 385, 390, 391, 392, 2d Edit. CHAP, X. Of Grace, as it reigns in the Perfeverance of the Saints to eternal Glory, Tappears, from the preceding chapters, that IT the ftate of believers, whether considered as relative, or as real, in their justification, adoption, and fanétification, is highly exalted; and that the privileges attending it are of incomparable excellence, and of infinite worth. In each of thefe particulars it has alfo been proved that grace reigns; that the exceeding riches of grace are manifefted. The believer, notwithstanding, who knows himfelf, will be ready to enquire with great folicitude; How fhall I perfevere in this happy ftate? By what means fhall I attain the defired end? What • provifion has the Lord made, that, after all, I fhall not come fhort of the expected blifs? Grace, I thankfully acknowledge, has done great things for me to reigning grace I own myfelf unspeak ⚫ably obliged. But if grace, as a fovereign, do not ftill exert her power, I not only poffibly may, but certainly shall finally mifcarry.'-Thus will every chriftian conclude, when he confiders the number and power, the malice and fubtility, of his inveterate fpiritual enemies, compared with his own inherent strength to refift them. For the world, the flesh, and the devil are combined againft him. Thefe, in their feveral ways, aflauit his peace Y and and feek his ruin. These attempt, in various forms, to caufe him to wallow in the mire of fenfuality, as the filthiest brute; or to puff him up with pride,, as Lucifer. By infinuating wiles or open attacks; with the craft of a ferpent, or the rage of a lion, they endeavour to compass his ruin : and, alas, how fmall his ability, confidered in himself, to refift and overcome! The corruption of nature, even in the regenerate, renders the believer's defires after that which is good, too often exceedingly languid, and enervates all his moral powers. His pious frames are fickle and uncertain to the laft. degree; nor can he, with fafety, place the least confidence in them. This humbling truth was exemplified in the cafe of Peter. Though all men be offended because of Thee, yet wil I never be offended-Though I should die with Thee, yet will I not deny Thee-was his confident language. But, alas! in a very little while his frame of mind is altered, His courage fails. His pious refolutions hang their enfeebled heads and, notwithstanding his boafted fidelity, he cannot watch with Chrift fo much as one hour, though there be the greatest neceflity for it. He is brought to the trial, and like Sampfon, his locks are fhorn; his prefumed ftrength is gone. He trembles at the voice of a filly maid; and shocking to think! denies his Lord with dreadful oaths and horrid imprecations. Such are the inherent abilities of thofe who are to fight against the world, the flesh, and the devil. Such, confidered in themselves, are the best of faints. Now can these unstable and impotent creatures hope to perfevere, and to attain eternal life? Can thofe who know not how to trust their own hearts for for a moment*; whofe moral ftrength, in a comparative view, is mere weaknefs; who are continually furrounded with crafty, powerful, and unwearied adverfaries, rationally expect a complete victory and an everlasting crown? Yes; thefe very perfons can do all things through Chrift frengthening them. God can enable even a worm to thrash the mountains. They fhall not only come off victorious, but be more than conquerors over all their enemies. Nor can this appear ftrange, or in the leaft incredible, when it is confidered, that omnipotent Grace reigns That the love, the power, the wifdom, the promifes, the covenant and faithfulness of Godthat all the divine Perfons in the eternal Trinity, and every perfection in the Godhead, are concerned in their prefervation and engaged to maintain it. The love of God is engaged for their everlasting fecurity. Having chofen them to life and happiness, as a primary fruit of his own eternal favour; his love must abate, or his purpose be rendered void, before they can finally fall. But if the Lord of hofts hath purpofed, robo fhall difannul it? If his hand be ftretched out, for the execution of gracious defigns, who fball turn it back, before the end be accomplished? As He thougt, fo fall it come to pafs; and as He purpofed, fo fhall it stands.-Nor fhall his love to their perfons ever abate. For He refts, he takes the highest complacency in the exercife of his love, and in all its favoured objects. Such is Jehovah's delight in his people, that He rejoices over them with finging, and takes a divine pleasure in doing them good. His love is unchangeable as himfelf, and * Prov. xxviii. 26. Jer. xvii. 9.• Zeph. iii. 17. Jer. xxxii 42. unalterably |