then the answer evidently is By living in conformity to his revealed will; and by devoting yourself, all that you are, and all that you have to his honour and service. Thus provision is made, in the covenant of grace, for the believer's peace and joy, by a direct view of the finished work of Christ; and for the exercise of every virtue, the performance of every duty, whether it be religious or moral; and all for the noblest end, even the glory of God.

Hence it is manifest, that though our good works are of no consideration at all, in the article of justification, or in obtaining a title to life: yet, on many other accounts, they are highly necessary: and it is an affair of the last importance, to be rightly acquainted with the proper uses of good works. Otherwise, we shall inevitably run into one of those opposite and fatal extremes, Arminian legality, or Antinomian licentiousness. The former will wound our peace, infringe on the honours of grace, and exalt self. The latter will turn the grace of God into wantonness, harden the conscience, and render us worse than infidels avowed. We should, therefore, be exceedingly careful rightly to distinguish between the foundation of our acceptance with God, and that superstructure of practical godliness which must be raised upon it.

Let us once more hear the judicious Dr. Owen. Speaking to this point he says, "Our foundation in dealing with God, is Christ alone; mere grace and pardon in him. Our building is in and by holiness and obedience, as the fruits of that faith by which we have received the atonement. And great mistakes there are in this matter, which bring great entanglements on the souls of men. Some are all

their days laying of the foundation, and are never able to build upon it to any comfort to themselves, or usefulness to others. And the reason is, because they will be mixing with the foundation stones that are fit only for the following building. They will be bringing their obedience, duties, mortification of sin, and the like, unto the foundation. These are precious stones to build with, but unmeet to be first laid to bear upon them the whole weight of the building. The foundation is to be laid, as was said, in mere grace, mercy, pardon in the blood of Christ. This the soul is to accept of, and to rest in, merely as it is grace; without the consideration of any thing in itself, but that it is sinful and obnoxious unto ruin. This it finds a difficulty in, and would gladly have something of its own to mix with it; it cannot tell how to fix these foundation-stones, without some cement of its own endeavours and duty. And because these things will not mix, they spend a fruitless labour in it all their days. But if the foundation be of grace, it is not at all of works; for otherwise grace is no more grace. If any thing of our own be mixed with grace in this matter, it utterly destroys the nature of grace, which, if it be not alone, it is not at all.

'But doth not this tend to licentiousness? Doth not this render obedience, holiness, duties, mortificasion of sin, and good works, needless? God forbid? Yea, this is the only way to order them. aright unto the glory of God. Have we nothing to do but to lay the foundation? we are to build upon it, when it is surely and firmly laid. And these are the mears and ways of our edification. This then is the soul to do, who would come to peace and settlement. Let it let go

Yes, all our days

all former endeavours, if it have been engaged in any of that kind. And let it alone receive, admit of, and adhere to mere grace, mercy, and pardon, with a full sense that in itself it hath nothing for which it should have an interest in them; but that all is of mere grace through Jesus Christ.-Other foundation can no man lay. Depart not hence until this work be well over. Surcease not an

earnest endeavour with your own hearts, to acquiesce in this righteousness of God, and to bring your souls into a comfortable persuasion, that God, for Christ's sake, hath freely forgiven you all your sins. Stir not hence until this be effected. If you have been engaged in any other way; that is to seek for the pardon of sin by some endeavours of your own it is not unlikely but that you are filled, with the fruit of your own doings: that is, that you go on with all kinds of uncertainties, and without any kind of constant peace. Return, then, again hither. Bring this foundation work to a blessed issue in the blood of Christ; and when that is done, up and be doing.'*

It is greatly to be feared, that the distinction so judiciously pointed out in the preceding quotation, is but little known or considered, even by many who are earnestly concerned in a religious profession. And it is undeniably plain, that there are great numbers denominated Christians, who, as they know nothing in reality concerning Christ, so, in their conduct, they are more like incarnate devils than real saints. Nor are there a few that perform a round of duties very exactly, and have a high opinion of their own religious profession;

* On the Hundredth and Thirtieth Psalm, p. 307, 308.

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who, notwithstanding, are far from possessing that holiness, and from performing those 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 Christianty 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 widow's 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 opposed 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 as a mere 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. 1 Cor. vi. 9. 10. Eph. v. 5. Col. iii. 5. Ps. x. 3. In what then does this aggravated sin consist? I answer, Covetousness, in the language of inspiration,

it