for which otherwise we should speedily be cut off without this also we could not lay apart any thing that is evil For there is no man that sinneth not who can say he hath made his heart clean or that he is pure from his iniquity and so particularly from this iniquity of covetousness now were there not this provision made for us in and thorow the blood of Jesus were there not forgiveness of those sins in which we sin against the grace of God bringing salvation there could be no opportunity for us to come to be washed or to seek deliverance therefrom and so God could not be worshipped by us If thou Lord shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou maiest be feared Psal 130. 3 4. Herein the grace of God gift by grace doth exceed the first offence For the judgment was by one offence to condemnation but the free gift is of many offences unto justification Rom. 5. 16. not only to justification and discharge from that first offence but from many offences in which men sin after the similitude of Adams transgression and in Christ God is become a God gracious and merciful to sinners a God of pardon Neh. 9. 17. forgiving iniquity and transgression and sin who can righteously heal men and forgive their iniquity of covetousness whose name and power is great for pardoning great iniquities Numb 14. 17-19 Psal 25. 11. with whom there is plenteous redemption in Christ Jesus through his blood the forgiveness of sins according to the riches of his grace for thieves covetous ones rebellious transgressours backsliders while the day of grace and patience is continued to them Psal 130. 7. Eph. 1. 7. 1 Cor. 6. 10 11. And also through this man who is raised from the dead and saw not corruption is preached to us the forgiveness of our sins without some discovery whereof no man could be incouraged in believing to confess his sins Act. 13. 37 38. Psal 130. 3 4. Jer. 3. 12 13. 22. and 31. 19. Joel 2. 13. Rom. 2. 4. Isa 55. 1-6 7. Act. 5. 30 31. 2. In this first and fundamental branch of the Testimony is declared to us the vileness of our sins which needed such a mighty one to be abased for us as was the Son of God and the vanity of our idols for none of these could be a meet sacrifice to be offered up to God We were not redeemed with corruptible things as silver and gold but with the precious blood of Christ thousands of rams and ten thousand rivers of oyl would not have satisfied for the sin of the World or have made peace they profited not in this day of wrath for if they could Christ hath dyed in vain 1 Pet. 1. 18 19. Gal. 2. 21. it was necessary that he that was in the form of God should take on him our nature and become obedient to death or otherwise we must have pined away in our iniquities and have been for ever expelled from the presence of God hence it was the Apostles maner and custom to open and alleadge that Christ must needs have suffered and risen again Act. 17. 3. this then shews that we are debters but not to the World that we should love it or the things thereof Was it crucified for us Or were we baptized into the name of it that we should set our hearts and affections on it What ingagement hath it laid upon us that we should forsake the Lord the fountain of living waters and lust after and hew to our selves broken cisterns that can hold no water hath this redeemed us from the curse of the law or did it contribute any thing thereto Was this the means by which Christ made peace for us or needed he or possessed he a great share of this that he might do the will of God in order to our recovery look we into and continue looking into the perfect law of liberty and this wil be powerful to strengthen us to mortifie our members which are on the earth Thus the Apostle sound it God forbid that I should glory save in the cross of our Lord Jesus Christ whereby the world is crucified to me Gal. 6. 14. it was herein rendred as a dead vile unprofitable thing to him as that in which he could take no delight in the preaching of this Cross it appeares that without bloodshedding there was no remission to be obtained no peace to be made but by the blood of his Cross no victory to be gotten over our enemies but thorow death how then shall we give our loves unto or set our hearts upon such vain things that have not profited us And especially how shall they that have been baptized into Christ and thereto were baptized into his death instructed and washed into the knowledge thereof in which they see the emptiness of all idols and that these things are not of the Father but are of the world how shall they set their affections on things on the earth or mind earthly things 3. In this also is shewed unto us a rich and compleat provision of all things treasured up in the person of our Jesus obtained by his blood which are infinitely better than what naturally we are desiring and that which in the injoyment will give rest to us in which also he is shewing the emptiness of all other things For the holy Spirit in glorifying Christ therein shewes to us that all flesh is grass and the goodliness thereof the glory of man to be as the flower of grass the grass withereth and the flower thereof falleth away riches are not for ever but the word of the Lord endureth for ever Isa 40. 6. 8. 1 Pet. 1. 18-24 25. Here are exceeding better treasures provided for us and laid up in a sure hand and in seeking them with the whole heart we shall bemade partakers of them In him are unsearchable riches Eph. 3. 9. All treasures of wisdome and knowledge Col. 2. 3. riches and honor are with him yea dureable riches and righteousness Pro. 8. 18. in seeking after him the almighty shall be our gold and we shall have silver of strength Job 22. 25. God hath given us mankind eternal life and this life is in his Son 1 Joh. 5. 10 11. This is that treasure to be desired which is in the dwelling of the wise in the secret place of the most high Pro. 21. 20. The Merchandise whereof is better than the Merchandise of silver and the gain thereof than fine gold c. Pro. 3. 13. 15. and 8. 19. How much better is it to get wisdom than gold c. Pro. 16. 16. Man knoweth not the price thereof Job 28. 12-20 What would it profit a man if he had the whole world in a day of wrath would this save him would this procure the forgiveness of his sins will this give peace or make a man partaker of the favour of God and fellowship with him will it
there is a continued craving as if this were nothing Yea though he hath given us allowance to seek of him day by day our daily bread who hath also power to forgive us our sins that might cause him to withhold it from us and to seek it in such works of his providence as he gives us to be exercised in that we might take our own portion and give to others so as in all doing it to his glorie Yea and though he gives to all flesh their food and doth men good filling their hearts with food and gladness yet as not contented with all this there is still a crying Give give a desire after the forbidden fruit as if nothing else would make happy and in the eating of this we should be as Gods and have a self-sufficiency in our own hands hence Covetousness is opposed to a being content with such things as we have Heb. 13. 5. Thus it was with Ahah though he governed the kingdom of Israel and therefore had large possessions yet because Naboth would not give the inheritance of his Fathers to him he was heavy and displeased as if all he had was nothing 1 King 21. 2-4 Yea thus it was with the first man Adam though God had given a world of creatures to him and given allowance to eat of every tree of the garden the tree of knowledge of good and evil onely excepted yet listening to the lye of the tempter and conceiving in eating of that tree he should be self-sufficient he conceived a lust hereto as if it were best because not allowed and did eat of the forbidden fruit and this is still the nature of this iniquity a man is like the troubled Sea when it cannot rest alwayes desiring and craving for the possessing of an abundance and thinking Oh could I but attain to so much money or so much by the year then I should be contented and is even sick till the desire be accomplished as Amnon was for his sister Tamar 2 Sam. 13. 2-4 and yet if he attain thereto that which was at first the end of his desire is now but a means to a further and he as much unsatisfied as before as was Amnon when his former lust was satisfied 2 Sam. 13. 15. And it cannot be otherwise while the heart is inclined to it's covetousness because there is no rest to the soul in these things all that which is not bread is unsatisfying Isa 55. 2. He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase Eccl. 5. 10. Pro. 21. 26. He may indeed resolve with the rich man in the Parable which our Savior immediately joynes to this admonition and instruction that he will say to his soul when he hath so much in his hand as he proposes to himself Soul take thy rest eat drink and be merry but as he never came at it so more generally it is with him that layeth up treasure for himself and is not rich toward God Luk. 12. 16-21 He never arrives at that rest he proposes to himself in these things his Soul shall not dwell at ease For these things are not of the Father not the rest he hath prepared for our weary spirits Christ onely is that and in taking his yoke upon us we shall finde it Isa 28. 12. and 55. 1 2. Math. 11. 28 29. Hence our Savior when he is admonishing of this iniquity of Covetousness and shewing the unprofitableness of it saith What shall it profit a man if he shall gain the whole world and loose his own Soul Math. 16. 26. He may herein secretly intimate that a man following his own wisdom hath a will and lust for this even to have all the world in his own possession as it was with that proud King of Babylon as before yet if he had it it would not so fill his heart as to satiate his desire but such is the nature of this disease of the Soul that like the Dropsie the more they have the more they crave and had such a man the whole world which Satan may promise to give him as he did our Savior to gain worship from him yet he would still desire with him that there were another world to conquer and possess And as this is the nature of this evil so that he proposes to himself in it is 4. That he may be rich in or toward himself that he may be self-sufficient as opposed to the being rich towards God this is the end of his greedy and Covetous desire that he may heap up for himself A man may as before is said with Gods allowance desire of him to give us food convenient and to bless the work of our hands so as herein submitting to God to this end that we may be accommodated to seek after the Kingdom of God and the righteousness thereof that we may more know and glorifie it and be rich toward God in dispensing according to our capacities as he hath given us instruction and incouragement but now the end of this greedy desire is that he may lay up for himself treasure on earth where moth and rust corrupt and where thieves break thorow and steal of which we are admonished Matthew 6. 23. We are not forbidden to lay up treasure for our selves but are allowed instructed and encouraged to provide our selves baggs which wax not old a treasure in the heavens that failes not to lay up for our selves treasure in heaven and that in giving to them that stand in need as the love of Christ constraines to do good to all but especially to to the houshold of faith as we have opportunity with this assureance that our labour of love shall not be in vain in the Lord And thus doing we shall lay up for our selves in store a good foundation not for the present to build on or that this should now be the foundation of our faith and hope and matter of our feeding and ground of our rejoycing no the bread which he gives and which believers feed on is the flesh of Christ which he hath given for the life of the world Joh. 6. 51. The sheep as those that know not themselves thereby nor have this as the foundation they are built on they shall say Lord when saw we thee an hungred and fed thee c. Math. 25. 37-40 Though Christ rejoyces in them as produced by his grace taking away the mixtures and they shall be rewarded but for the time to come 1 Tim. 6. 19. But this laying up for our selves consists notwith this covetousness it proposes no such end in it's inordinate desire it knows not how to be subject to the doctrine of God and it's instructions nor indeed can it be it is afraid to trust God and leads a man to think that what he possesseth is safer and securer then in the hands of God and that whatever is thus parted with is lost for ever it is indeed a casting our bread upon the waters
in the light of the glorious Gospel thou mayest see how little reason thou hast to acquit thy selfe yea that thou hast cause enough to say God be merciful to me a sinner 3. To such a boaster I might further say that God might withhold thee from thus sinning and not suffer thee to touch another as Gen. 20. 6. and so it might be not so much thy intigrity as effected by the grace of God received and retained in the midst of thine heart which wrought in thee an hatred and abhorrence of this iniquity thou clearest thy self of as a being forcibly restrained therefrom or prevented by God in his providences when thou hadst had inclination enough thereto in following thy covetousness Thou knowest it may be and art privy to the wickedness of thine heart in often lusting after some one forbidden of God for filthy lucres sake and so hast committed adultery in thy heart though thou hast not actually had such unclean fellowship with such an one it may be with thee in this case as it was with David in another he did purpose and was resolved to have avenged himself but God withheld him and kept him from shedding blood and avenging himself and this he thankfully acknowledges not by clearing himself as having no intention so to do but in confessing his rashness and so giving glory to God 1 Sam. 25. 26-34 Yea or I might say that thou hast been strongly inclined to uncleanness by thy love of money yet other lusts warring in thy members have kept thee from bringing forth this fruit of it As thou mayest â—â— together with being covetous greatly desireous of vain glory and loving the praise of men and afraid of shame or thou mayst have been kept back by fear of punishments and then little reason to boast herein Jam. 4. 1. 4. To such an one I shall onely further adde if this sin have not left the party thus pleading that though thou hast pursued this iniquity of covetousness and hast not been guilty of the filthiness of the flesh hitherto Yet be not high-minded but fear For in following thy covetous inclination thou mayst proceed from evil to evil and at last commit and provoke God to leave thee to the committing that which now thou mayst loath Judas was a thief some time before he indeavour'd to betray his Master And Hazael could say at one time is thy servant a dogg that he should do great thing as one greatly abominating it and thinking it would render him most vile and yet afterwards he did what formerly he seemed so much to loath 2. King 8. 13 14. 1 Sam. 28. 8 9. Thou mayst not yet have been tried with hunger and thirst and want and straits as another or been so strongly tempted to uncleanness in many respects and what these if ordered to thee would occasion while thou art inclined to thy covetousness thou knowest not and therefore though at present thou art not guilty Yea though through the grace of God thou art convinced of the evil and provoking nature of adultery c. yet it is a blessed thing to fear always and to be jealous of thy self that thou maist be tempted and overcome of the temptation when tempted as others have been Agur was an holy man and yet as one sensible of his readiness to halt when tried saith and prays Give me neither poverty nor riches c. lest on the one hand I be full and deny thee and say who is the Lord as Pharaoh Exod. 5. 2. or on the other lest I be poor and steal and take the name of my God in vain in walking in uncleanness or any evil lust for providing for himself Prov. 30. 7-9 Oh were we but alike sensible of our own vileness and readiness to halt when tried we should be more jealous of our selves and if this iniquity of covetousness be in our hands put it farre away and this leads to another use 4. Seeing this covetousness is so hurtful deceitful and provoking an evil Let us all be warned to take heed and beware of it that our hearts be not inclined hereto yea pray to him who is able to save us that he would incline our hearts to his testimonies and not to covetousness c. Psal 119. 36 37. This admonition is here by our Savior given generally to a great multitude and to his disciples it is proper to be given in and with the Gospel to all that hear the word and therefore meet to be received by all some admonitions may not properly be given to all because they are not capable of offending in such cases As not to trust in uncertain riches which is included in this iniquity or which this leads to is given to the rich in this world but to the poor it cannot so properly be given 1 Tim. 6. 17. so some may not need to be warned to take heed of actual adultery c. For they may be so weakned as that that sin may have left them or otherwise made incapable but now any person may be inclined to covetousness from the least to the greatest from the yongest who have the use of understanding to the oldest from the poorest to the richest and let none think that because of any attainements they may sleight this warning For the Holy Ghost gives it to all that are in Christ not onely to little children and young men but to Fathers also and so to the most experienced believers and who have been instruments of begetting others through the Gospel To them all is this admonition given love not the world nor the things in the world if any man love the world the love of the Father is not him 1 Joh. 2. 12-15 Oh let us not murmure here against but be thankful that we may through his grace receive it and take heed beware of it and that we may do so follows to be shewed in the next instruction viz. 2. That they that hear the word may take heed and beware of covetousness in the light and strength of God's grace So much is signified in this admonition given by our Savior for he looks not to reap where he hath not sown though wicked servants so charge him Math. 25 24-26 his yoke is easie and his burden light his commandments are not grievous Math. 11. 30. 1 Joh. 5 3. therefore he doth not onely warn of what is evil but he prevents men with the light and power of his grace in due time that men might arise from dead things The grace of God doth not simply teach men to deny ungodliness but that men might receive obey it's teachings it seasonably brings salvation to all men especially in this appearance of it in which it is more brightly manifested than formerly it brings some discovery of that great salvation wrought and compleated for us in Christ and therewith saving strength also to inable us that denying ungodliness and worldly lusts we may live soberly c. Tit.
A CAVEAT AGAINST Covetousness OCCASIONED By some scandalous and pernicious Fruit of it in one amongst us whose heart went after it Written for Admonition to others BY CHARLES PHELPES 1 Tim. 6. 9 10. But they that will be rich fall into temptation and a snare and 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 coveted after they have erred from the faith and pierced themselves thorow with many sorrows Joh. 8. 7. He that is without sin among you let him first cast a stone at her LONDON Printed in the Year 1668. TO THE READER In General And especially to such as have heard the Father and been taught by him as the truth is in Jesus and know that he is indeed the Christ the Savior of the World THe ensuing Treatise was at first intended onely for mine own private use and the helpfulness of such as by the providence of God are committed to me to bring up in the Nurture and Admonition of the Lord and though I was urged by the perswasion of some to make it publique yet it prevailed not with me considering mine own great weakness and unmeetness and that another had intended if God preserved him and gave opportunity to have a blow at this root of all evil to wit Covetousness who was more abundantly sitted of God and prepared to every good word and work and faithful in the Lord But now I consented and was willing to do that which formerly I knew not how to think of The Reasons which swayed me at last hereto were 1. And principally because the Person before referred to who in the latter end of the Preface to his Treatise Entituled Fornication condemned signified his intention to discover the sinfulness of this Sin I mean my dearest Brother and most faithful Helper in the Lord Thomas Moor Junior was removed and taken from the earth and died in the Lord before he had accomplished or begun to accomplish what as to this particular was upon his heart His dayes are past his purposes broken off even the thoughts of his heart as Job 17. 11. he rests from his labours and his works follow him and shall be remembred and recompensed in the resurrection of the Just For the iniquity of our Covetousness God was wroth and smote us in taking away that merciful man that man of kindness and godliness from amongst us See and compare Isaiah 57. 1. with Verse 17. To him to live was Christ and to die gain and it is far better with him that he is departed and is with Christ than to have continued longer in the flesh nevertheless to have abidden in the flesh had been more needful for us that our rejoycing might have been more abundant in Christ Jesus and this mercy we might have enjoyed had our Conversation been as becometh the Gospel of Christ as Phil. 1. 21-27 He might have been restored to us again had our Conversation been without Covetousness See Heb. 13. 5. 19. Our wayes and our doings have procured this severe testimony of displeasure to our selves this is our wickedness because it is bitter it reacheth even to the very heart My bowels my bowels I am pained at my very heart my heart maketh a noise in me I cannot hold my peace because thou hast heard O my Soul in this stroke the sound of the Trumpet the Alarm of War Compare Jer. 4. 18-21 with Chapter 6. 13-15 Wo unto us that we have sinned that though we have sitten before God as his people and heard his words yea have been hearers made a trade of it and this his servant hath been unto us as a very lovely Song of one that hath a pleasant Voice and could play well on an Instrument for we heard his words yet have not done them our heart hath not been estranged from its lust but hath gone after its Covetousness and therefore God hath begun to make us desolate and to know by his deprivation that a Prophet hath been amongst us Ezek. 33. 29-33 He is now taken from the evil and there is no work nor device nor knowledge nor wisdom in the grave where he is and whither we are going He hath no more a portion for ever in any thing that is done under the Sun nor shall he return to perfect any thing left undone Now then that I might execute the Will of the Deceased though most unworthy I have done what I have done 2. Upon the former account and in concurrence with him that is now removed I have committed this to publick view because I judge that the evil herein warned of is not onely very hurtful and pernicious in it self and provoking to the eyes of Gods glory as I have endeavored to demonstrate but also as I fear very much enclined to and entertained not onely by such as have a form of godliness upon them and deny the power thereof but by such also as have known and believed the love that God hath manifested to us in sending his Son to be the Savior of the World Oh that their hearts were not too generally inclined to it yea that this spot which is not the spot of Gods children were not in its fruits so easily discernable upon them that it may be found without secret search so as that they teach the wicked ones their ways and strengthen the hands of evil doers I have a little observed of late and seen somewhat of it if I be not deceived Oh that I may be mistaken in it some grievous and sadning evidences of it in Gods pleasant plant not only in the great miscarriages of one which occasioned the considering this place of Scripture but in others also in some leading them in stead of taking wrong and suffering themselves to be defrauded to do wrong and defraud and that their brethren and others also and that before the unbelievers even in their view and presence causing them to open their mouthes wide against the Name of God and his Doctrine and stumbling and offending the weak 1 Cor. 6. 1-9 In others hindring them from such a promoting the things of Christ and endeavoring the good of their brethren in their word as their hearts have been set for and inclined unto because their expectations have not been answered in the conveniences and accommodations of the things of this present world In others in shutting up the bowels of their compassions when opened and not remembring to shew mercy but even adding sorrow to sorrow and increasing affliction to the afflicted Psal 109. 16. Job 6. 14-27 and 24. 21. In others intangling them so with the affairs of this life that they cannot wait upon the Lord with his people without distraction and so not please him who hath chosen them to be soldiers 2 Tim. 2. 3 4. I might add more and have spoken more particularly but that I love not on this subject to speak so openly Oh tell it
We shall first shew what it is not 1. It is not a serving God in those works of his providence he gives us to be exercised in here under the Sun and diligence therein though in so doing we may be serving our Covetous inclination Yet we are not forbidden to exercise our selves in any honest Trade Way or Imployment though in all our conversations to beware of this iniquity God appointed to man some exercise to be exercised in while he was in the state of innocency namely to dress and to keep the Garden Gen. 2. 15. And hath since given a travel to men to be exercised in Exod. 20. 9. Eccl. 3. 10. And warnes of idleness and slothfulness and shews the evil nature and fruit of it Yea and there are commandments given by the Lord Jesus to the believers that if any would not work neither should they cat c. Rom. 12. 11. 2 Thes 3. 10. Tit. 3. 14. Yea and the Apostles and their fellow-laborers did worke and so make themselves an ensample to the beleivers to follow them 1 Cor. 4. 11. 12. 2 Thess 3. 7-9 And not onely is such instruction and example given to the believers in general but to the Elders of the Church of Ephesus how that so labouring as the apostle had done they ought to support the weak c. Acts 20. 28-25 Yea our blessed Savior hath given us an example who was not onely the reputed Son of a Carpenter but a Carpenter also Mark 6. 3. Luk. 2. 51. 2. Nor is it a desiring of him those things that are needful for our chearful seeking after and glorifying him in order thereto we may desire such meat drink cloaths and such a prospering the work of our hands as may conduce to our hallowing of his name and to such an end he hath instructed us in that doctrine of right prayer to say Give us day by day our daily bread Phil. 4. 6. Though yet in such desire also Covetousness is to be watcht against in the light of the Lord and we to be submitted to God and his infinite wisdome and faithfulness who knows what is most conducible to such an end better than we do and therefore are we willed by the mercies of God to present our bodies to him to be ordered by him as he sees good and taught to pray Thy will be done c. Give us this day our daily bread Math. 6. 10 11. Phil. 4. 5 6 7. Pro. 30. 8 9. 3. Nor is it all coveting that we are admonished of or of all that which is so called we are instructed to Covet earnestly the best gifts 1 Cor. 12. 31. and 14. 39. There are also the lusts of the spirit effected by spirit in the Testimony of Jesus in the spirit of the believer and so the spirit lusteth against the flesh Gal. 5. 17. The new spirit and heart of the hearty believer from the discovery and beholding of the excellency and comliness of Christ his love and loveliness and having tasted of his graciousness as a new born babe desires the sincere milk of the word it earnestly desires more to know Christ win him and be found in him to be conformed to him and clothed on with the fruit of his righteousness it pants after and thirsteth for God even the living God and longs and lusts for him to see further his glory and power in the Sanctuary in his Son and in the assemblies of his hidden ones even as those that cannot be satisfied without wisdom they while walking in the spirit seek it as men seek silver this the one thing they desire and for which they have counted and do count all other things as loss and dung in comparison thereof and in persuing after it and to the promoting of it nothing they suffer moves them nor count they their lives dear to themselves that they may more know and be made partakers of Christ Oh that we were filled more with these lusts of the spirit and were more coveting those excellent things that durable riches and righteousness in Christ Psal 27. 4. and 42. 1 2. and 63. 1-8 Pro. 2. 2-6 and 8. 18. Gal. 5. 16 17. Phil. 3. 8-10 But the Covetousness here admonished of is An affection and lust of the flesh in which a man doth love this world and the things thereof and not content with Gods provision allowance and gift doth greedily desire after more of it that he may be rich in or toward himself 1. I say it is an affection and lust of the flesh as distinguished from and opposed to the lusts of the spirit as before and so to shew unto us whence it springs namely from the flesh the carnal minde or wisdom of the flesh which is sometimes called Covetousness and so opposed to Gods testimonies which is the wisdom from above to shew the nature of it and that it is the source and fountain of this corrupt affection and lust Psal 119. 36. For from this corrupt fountain this iniquity proceeds even from that wisdom which is not from above it descends not or comes not down from the Father of light but ascends out of our hearts and is earthly affecting and lusting after and leading us to love minde and savour earthly things sensual leading us to judge according to outward appearance and to look upon and mind seen things which are temporal and to live by sight or sense as opposed to the living by faith and Devilish as being that which we received from him and are therein like to him leading us to aspire after an equality with God and to have a selfe-sufficiency in our own hands and to that end to worship and serve Satan the god of this world who beautifies and commends the things thereof Jam. 3. 15. Thus our Savior saith From within out of the heart of men namely out of that corrupt understanding and judgment that is in him as of him received from and poisoned by Satan and strengthened by the principles and spirit of this world proceed evil thoughts of God and of our selves and of the things of this world as if blessedness did consist in them and in our possessing abundance of them and thence proceeds Covetousness Mark 7. 21 22. This carnal mind is enmity against God he saith not it hath enmity in it nor onely that it is an enemy to him for then there might possibly be a reconciling of it that notwithstanding but it is enmity it self made up and composed of nothing else so as it can never be reconciled it is not subject to the law of God nor indeed can be it may be purged out and destroyed but can never be reformed Rom. 8. 7. It would perswade us there is no God Psal 14. 1. Or that he is not able or faithful to give unto us in his way what we stand in need of and that though he hath manifested his love to us in Christ and given him for a standing witness of it that we might when we
are in darkness and see no light trust in the name of the Lord yet this insinuates to us that he hath a secret will contrary to his revealed and though he speak us fair yet there are seven abominations in his heart such blasphemous thoughts of God issue from this fountain of enmity this Covetousness in the root and herewith also it sets a great Iustre upon the things here below as if true blessedness stood herein and leads to bless the Covetous whom the Lord abhors Psal 10. 3. and to judge that if we had an abundance of these things we should see no sorrow yea to look upon it as an undoubted evidence of God's peculiar love and favour to us Zech. 11. 5. and from hence springs this hellish lust and love to the things in the world which is like the root of it and beares it's name For as the wisdom of the flesh is enmity so is the love of the world also and so the Apostle saith know ye not that the friendship or love of the world is enmity with God Jam. 4. 4. This is like unto and the spawn of the carnal minde and as the consequent thereof leads us to labour to be rich hence that Pro. 23. 4. and 3. 5. It is our wisdom and understanding that thus perverts us and leads us to covet greedily and if riches be increased to trust in them Ezek. 28. 4-6 2. It is an affection to and loving the world and the things thereof for from our wisdom's beautifying these things the affections are placed upon them the eye of the soul fixedly viewing these things affects the heart and it is set upon them and therefore Covetousness is called the love of money 1 Tim. 6. 10. And many times lovers of silver is rendred Covetous see Luk. 16. 14. 1 Tim. 3. 3. 2 Tim. 3. 2. And this is put in in this description of Covetousness as a part of it and immediate cause of the eager desire after more that by shewing more is contain'd in it then a desire of more some may be undecieved who are polluted herewith and yet excuse themselves For say some who give too much cause to others to suspect their hearts are polluted with this iniquity by their withholding more than is meet we thank God we are content with what God hath given to us and gives us in serving him in his providence and do not desire anothers we Covet no mans gold silver or apparrel we have enough and are content with our portion to such it might be said 1. Though it were supposed that what they say is true yet they may be polluted with this evil for the setting the heart on what they have though honestly come by this is Covetousness Psal 62. 10. Jam. 4. 4. Our Savior gives the admonition we are speaking to when the man might be seeking onely his own the Apostle instructs and directs that such an one as might be chosen into the office of a Bishop should not be not onely greedy 〈◊〉 of the filthy lucre which is the lust in Covetousness but also not Covetous viz not a lover of silver 1 Tim. 3. 3. If any man love the world the love of the Father is not in him 1 Joh. 2. 15. so that did such speak true herein and were their desire or lust so bounded as that they coveted no more than what is theirs honestly yet if the heart be set upon that and they give their loves thereto there is in this a treacherous departing from the Lord the fountain of living waters and an adulterous going after vain things that cannot profit and the waters will overflow this lying hiding place These are dwellers on the earth here being their treasure and here their hearts also And yet 2. This is still further a lying refuge For together with and as the issue of this love of money there is a lusting after more and though mens hearts perswade them othewise yet they are deceitful above all things and he that trusteth therein is a fool Jer. 17. 9. Prov. 28. 26. For when the heart conceives such an excellency in riches as the wisdom of the flesh perswades him there is it then hath an eager desire after an enlargment of his treasure and though possibly the lust be not particularly set upon this or that which is our neighbours yet generally the desire is wandring after the things of the earth Hence whereas the Apostle writing to Timothy uses two expressions to set forth this iniquity to wit greediness of filthy lucre and Covetousness he uses but the former writing to Titus on a like occasion see and compare 1 Tim. 3. 3. with Tit. 1. 7. to signifie that the love of silver ends in a greediness to more hence also the Apostle John when he admonishes not to love the world nor the things thereof he adds For whatsoever is in the world the lust of the flesh the lust of the eye c. is not of the Father to signifie that the lust is a concomitant and consequent of the love of it 1 Joh. 2. 15. 16. So the Apostle Paul when he saith they that will be rich fall into temptation to demonstrate it he saith For the love of money is the root of all evil 1 Tim. 6. 9 10. And this leads us to the next branch of the description viz. 3. It is a lust of the flesh in which a man not content with Gods provision allowance and gift doth greedily desire after more this some give as the whole description of it namely a desire of more and though as hath been seen more is in it yet this is also a branch of it From the wisdom of the flesh which beautifies the things of this world and leads us to think there is a real excellency in them the heart following after it is inclined hereto and enamour'd hereon and hence and together herewith there is an unsatisfied desire after more a greedy coveting all the day long hence Covetousness is called the lust of the eyes even of the eyes of the soul the mind 1 Joh. 2. 16. with Eph. 2. 3. Thus it is said of the king of Babylon whose dominion was very large so as he might have been content yet He keepeth not at home but inlargeth his desire as Hell or the grave that saith not it is enough Pro. 30. 16. and is as death and cannot be satisfied but gathereth to him all nations and heapunto him all people Hab. 2. 5. In which is shewed to us the nature of this lust And while the heart goes after it such is it's unsatisfiedness that it breaks all bounds such a man is not content with Gods provision though he hath prepared all things for us in his Son and made such provision in his great and precious promises that in exercising our selves to godliness he will give us what is needful thereto the Lord will be our Shepheard therefore we shall not want yet here being no sensual satisfaction
of the word he goeth his way hates the light and cometh not continually to it and then forgets what manner of man he was now he may think himself to be in a good condition and free from that which the glass discover'd him to be guilty of Jam. 1. 23. 24. Joh. 3. 20. But this is required of us in the light and strength of his grace to flee from it as from the face of a serpent And indeed this admonition thus doubled is seldom or never used but here in admonishing of this way of iniquity and elsewhere in admonishing of the leaven of the Pharisees which is hypocrisie and which prepares men for it as Math. 16. 6. Mark 8 15. Possibly to denote this sin to be more abundant sinful and dangerous as may be after shewn that we may avoid it And so take heed and beware of it that is 1. Of this affection and lust of the flesh and so of the root of it the wisdom of the flesh and leaven of the pharisees abstain from this fleshly lust 1 Pet. 2. 11. Otherwise it will harm us and break forth into practise For can a man carry fire in his bosom and not be burnt Our Savior here doth not simply warn of this mans covetous desire as vented forth but of the root of it to instruct us to take heed to our selves that our hearts be not defiled and overcharged herewith obey it not in the lust see it be ye kept or preserved from inclination to it in your hearts and so have no fellowship with it ask not counsel at this stock or the root of it cease from thine own wisdom seek not thy direction and guidance from this in any matter Pro. 23. 4. Psal 119. 36. Eph. 5. 3-5 11. Yea flee from it 1 Tim. 6. 9-11 Hasten from it with that eagerness and diligence as the covetous man is pursuing it haste escape from it for your life as those that know the end thereof is everlasting death And hate it Exod. 18. 21. Pro. 28. 16. Abhor it not as an ordinary enemy but as an implacable and irreconciliable one and therefore so deal with it mortifie it put it to death Rom. 8. 13. Col. 3. 5 Yea look upon it as enmity it self against God that can never be reconciled 2. And let your conversation in all your actings towards God and men be without it Heb. 13. 5. Take heed and beware of exercising your selves in covetous practises 2 Pet. 2. 14. And from these we shall more easily abstain and lay apart the superfluity of naughtiness as it flowes forth and shoots out it 's superfluous branches if this filthyness in the root affection and lust of it be abstained from Jam. 1. 21. 3. In this admonition as thus doubled may be signified a readiness and inclination even in those that hear the word and are disciples of Christ to have their hearts inclined hereto hence this with other lusts called their members on the earth and they so oft admonished of it Eph. 5. 3-5 Col. 3. 5. And as this may be intimated to us in the admonition as thus prest upon them that even believers have sin dwelling in them and the lust and affections thereof to be crucified and abstained from in the name of the Lord so also it may shew unto us one reason of our need to recieve and drink down this admonition for if we had not the root of it in us or might not be defiled herewith then there were no need to take heed and beware of it But we shall add other demonstrations 3. We now come to give some demonstrations that those that hear the word and are disciples of Christ need to be admonished of this iniquity and to shew wherefore they need it Demonstration 1. Such need to be warned of and to beware of this iniquity because when the heart goes after it it deprives and bereaves the soul of good as Eccles 4. 8. And that both of getting good and doing good 1. This covetousness gone after deprives the foul of getting good when a price is put into the hand of such an one as is inclined thereto he is so prevailed over by this affection and lust that he hath no heart thereto And that 1. sometimes it hath such dominion over a man that it causes him to neglect or not come to and wait at the posts of Wisdoms doors when he is invited thereto by Wisdoms servants then like those in the Parable they begin to make excuse one hath bought a peice of ground and he must needs go see it there was a necessity for this this must be done or otherwise he might be blamed of idleness and carelesness by others And another had bought five yoke of oxen and these are to be proved and a third had married a wife and therefore he could not come he must now take care for the things of the world and provide for the charge that usually follows such a condition that he may have for his wife and children and to lay up for them Luk. 14. 16 20. See how this lust pursued and followed led the professed Church to reason Mal. 3. 14. 15. They said it was vain to serve God to frequent the assemblies of his people to speak often one to another of the name of the Lord or to hear it spoken of Compare it with ver 16. and what profit is it that we have kept his observations though great is the gain of godliness yet because it appeared not so but now the times were evil they might expose themselves to the hatred of men and come to loose all for they that wrought wickedness were set up therefore though they had kept his observations yet now because it stands not with their outward advantage they are thus reasoning with unprofitable talk and so how many are there now that have gladly heard the gospel of our salvation who because of their love to this present world and lest they should loose all have turned away their eares from the truth and forsaken the assemblies of God's peculiar people and are turned to fables and vain things that cannot profit which is lamentable to consider Ezek. 19. 12. 14. Math. 19. 21 22. Heb. 10. 25. Or 2. Though this iniquity have not such dominion over them as quite to withdraw them from the assemblies of Gods people but that they whose hearts are inclined thereto come and sit before him as his people yet this covetousness withholds good things from them and bereaves the soul of good and that 1. Somtimes by minding the things here below and having been unsober in their exercise about them the outward man is so unfitted and they so surprized with sleepiness and heaviness that they hear little or nothing that is spoken either their thoughtfulness and carefulness about what they shall eat what they shall drink and wherewith they shall be cloathed or how they shall increase and heap up more for themselves hinders them so that their
reproving and discovering quality and secretly to depart from it so as not so as not so to receive the love of the truth as to be saved thereby it will cause a man to hate reproof so that though such may sit before God's servants as his people and hear their words and shew much love Yea the Ministers of Christ in their speakings may be as a very lovely song of one that hath a pleasant voice and they hear their words yet they do them not because their heart goeth after their covetousness Ezek. 33. 31. 32. This will lead to hate the light when it discovers their deeds to be evil and to hate those that are faithful reprovers as those before spoken of Son of man saith the Lord the children of they people are talking against thee by the walls and in the doores of the houses namely privately and secretly so as the prophet might not know it till God revealed it to him and yet they say Come I pray you and hear what is the word that cometh forth from the Lorde Ezek. 33. 30 31. Joh. 3. 19 20. So the Prophet Jeremy also signifies and bewailes To whom saith he shall I speak and give warning that they may hear behold their ear is uncircumcised and they cannot hear not hear in hearing not endure sound doctrine behold the word of the Lord is a reproach to them they have no delight in it Whence was this For from the least of them even to the greatest of them every one is given to covetousness Jer. 6. 10-13 Yea so bruitish will this make a man when given to it as even openly to reject despise and seek to destroy the word of the Lord when it strikes against it and shews the evil nature and fruit of it Or that God will so proceed in his judgments as to strip them of the objects of this lust See what Jehoiakims wickedness was when he heard the roll read which Jeremy had received from the Lords mouth and saw others cut it and cast it into the fire yet he was not afraid Yea though some made intercession that he would not burn it yet he would not hear Whence proceeded this open wickedness surely from hence Thine eyes and thine heart saith God to him are not but for thy covetousness and therefore he could not endure to hear of the King of Babylons coming to destroy the nation Compare Jer. 36. 23. 29. with Chap. 22. 17. This also was the cause of their wise men's Priests and Prophets rejecting the word of the Lord Jer. 8. 9 10. Hence they are said to be such as fear God who hate covetousness Exod. 18. 21. And however certain it is that though men have received the word of the kingdom in some measure to purpose yet going out these thornes the cares of this world and deceitfulness of riches and lust of other things entring in choak the word and it and so the man becomes unfruitful Math. 13. 22. Mark 4. 18 19. Luk. 8. 14. And this leads to the next 2. It bereaves and hinders the soul of good namely of doing good and so consequently of being further made partakers of it and injoying it For if we be wise we shall be wise for our selves and so 1. it hinders from doing good with this worlds good which he is putting into our hands that according to what we have we might do good to all men and especially to the houshold of faith and in doing which as moved and instructed by the grace of God we might in some measure adorn the doctrine of God our Savior and so either 1. it will shut up the bowels of our compassion when opened that we shall not be faithful as is required of stewards God's end in giving to us the things of this world is that we should according to our ability do good therewith in our life time Eccl. 3. 12. And hence I conceive they are called another mans Luk. 16. 13. Not onely because they pass from one to another and no man can be sure of them but as they received them from others for they brought nothing into the world with them so it is certain they shall carry nothing out with them But also because he is intrusting men with the things of this life as stewards who must give an account hereof to him he is putting them into their hands that according as he is instructing and moving them they should dispense to others and those that are rich might be rich in good workes ready to communicate to the needs of others even as it is with stewards that which is committed to them is not that they should lay it up for themselves onely but that according to the instruction of their Lords they might take their own portions and dispense thereof to others of their fellow-servants in the family so he is giving these things into our hands that we might herewith make to our selves friends of the Mammon of unrighteousness with this uncertain riches But now this Covetousness retained and served shuts up the bowels of our compassions when God is opening them on sight of our brothers need Thus it was with the rich man he had an opportunity to have made Lazarus his friend with this Mammon of unrighteousness but neglected it and this our Savior adds after he had been instructing to faithfulness in disposing what is committed to us and admonishing of covetousness as intimating this was the root of it Luk. 16. 9-25 This also was the cause of the great evil of the fool mention'd in the parable in this Luk. 12. when his ground brought forth plentifully he thus reasons with himself what shall I do because I have no room where to bestow my fruits had he observed the instructions of the grace of God he should not have been at a loss for this for the poor are always with us that we might do good to them and refresh their bowels in relieving their necessities this he never thought of but he said This will I do I will pull down my barn and build greater and there will I bestow all my fruits and my goods c. This man God calls fool because he thought not of laying up his treasure better or in a better place even in heaven and this was the issue of his covetousness and hence it is immediatly joyned to the admonition we are speaking to Luk. 12. 15-20 And such a fool is every one that layeth up treasures for himself and is not rich toward God ver 21. 2. Or if it have not such dominion over us as quite to shut up the bowels of our compassion but we are dispensing to others yet still this covetousness consulted with and yeilded to will hinder and deprive us of good and that either 1. By causing us to do what we do niggardly and sparingly and so not as a matter of bounty but of covetousness 2 Cor. 9. 5 6. And to do what we do grudgingly as that which is a
this filthiness of the flesh Hence the Apostle when he asserts the honorableness of marryage and condemns whoredom he adds let your conversation be without covetousness Heb. 13. 4 5. Or when men or women live not with each other according to knowledg but absent themselves one from another and defraud one another too long for filthy lucres sake they lay open themselves and their relation many times to the lusts of others and which ever person offends not onely is that party guilty of the sin which commits it actually but the other who thus occasioned it he or she causeth the other to commit adultery like that Math. 5. 32. Or when more generally persons aim at advantage that they may have better trading and ingage others to them or have the favor of the world and be continued in the camp and lookt upon as such as are of the world's confederacy and no dissenters from them oh how powerful will this be to betray them to this lust especially when the days are evil and men generally make a mock of this sin and practise it or when the times are like spoken of Hos 7. 3 4 7. 2. Directly many times this is the root of Adultery c. in men and women though most frequently in the latter sometimes men when poor and in straits not exercising themselves to the Law of the Lord nor observing its instructions commit lewdness with women that may maintain them that they may see no want and so though not very ordinarily whores give gifts to their lovers as Ezek. 16. 33 34. Where though spiritual fornication be directly spoken of yet there is respect had to this bodily and we may be instructed what the adultresses exercise is at some times But most frequently women expose themselves to the lusts of men for filthy lucre sake hence so often there is mention made of the hire of an harlot Gen. 38. 16. 17. Pro. 6. 26. and 29. 3. Hos 9. 1. Mica 1. 7. Yea this covetousness sometimes prevails over women to the committing this iniquity when their lust to this uncleanness is not otherwise so great or they are not inordinately inclined to it and especially when they have not in some measure learnt to be content with the condition they are in but are persons of appetite that love the best meat and drink and to pamper themselves therewith such are in very great danger when God brings them into poverty to be led captive by the lusts of such men as can answer their covetous inclination and to bow down themselves unto them that they may be accommodated according to their desire and this branch of covetousness this desire to fare deliciously and to please our appetites as it leads to whoredom and adultery that they may have money to spend upon this lust so also the more they please their appetite in the best meat and drink the more hereby they inrage the lust of uncleanness hence they are joyn'd together 1 Pet. 4. 3. and chambering and wantonness set as the consequent of surfetting and drunkenness Rom. 13. 13. and they said to defile the flesh who feed themselves without fear Jude 8. 11. good therefore it is to receive that admonition Pro. 23. 1-3 And however though there be not a strong inclination to faring deliciously yet still the love of money will prevail if served to lead to satisfie the base lusts of men if persons have any inclination thereto and are poor when strongly importuned with assurance or hope of some considerable advantage and when they have opportunity and God permits them for their former hardning their hearts against the reproofes of his instruction 4. So it leads to steal from and wrong another and by stealing and robbing is not meant onely those gross acts which the law lays hold on and which is so shameful amongst men but any such like thing in which another is injured of what appertains to him as Ezek. 18. 10. If he beget a son that is a robber a shedder of blood and that doth the like to any of these things hence even Law-makers who did not break secretly into other houses and so steal as the law might take hold of them yea they had a law for what they did yet are said to take away the right from the poor that widdows might be their prey and that they may rob the fatherless Isa 10 1 2. So the princes of Judah are said to be rebellious and companions of thieves and to shew wherein it is added every one loveth gifts and followeth after rewards they judg not the fatherless Isa 1. 23. And so generally herein may be included the going beyond or defrauding another in any matter of which we are warned 1 Thes 4. 6. And more particularly the detaining the wages of him that is hired Levit. 19. 13. Or grinding the faces of the poor in beating them down folow for their work that they cannot subsist Mal. 3. 5. which is lookt upon as good husbandry and justified by men and oh that it were not used and justified by believers And selling too dear and buying too cheap and using extortion in taking excessive gain and increase and using false weights and measures making the ephah or measures small and the shekel or price great and falsifying the ballances by deceit that they may buy the poor for silver and the needy for a pair of shooes and sell the refuâ—e of the wheat all which are abominable and provoking to God Amos 8. 4-7 All these and the like to these things are the fruit of this evil root So it is said of those that practise evil because it is in the power of their hands they covet fields and from thence take them by violence c. so they oppress a man and his house Mica 2. 2. So it is said of Jehoiakim Thine eyes and thine heart are not but for thy covetousness and for oppression and for violence to do it Jer. 22. 17. Hence covetous and extortioners are joyned together 1 Cor. 5. 10. And thieves and covetous 1 Cor. 6. 10. Yea this leads actually to steal Josh 7. 11. 21. And this stealing and extortion is a direct fruit of it 5. Yea it leads men to bear false witness against their neighbors and so to take away their good names from them yea and many times their lives also when this present world is loved and the things thereof promised or men have hope and assurance to inrich themselves thereby or to secure what they have how often for this cause do false witnesses rise up against men and against the congregation of God's poor and lay to their charge things that they knew not Hence the persons who are described to be covetous are said to be false accusers 2 Tim. 3. 2 3. Hence the Baptist when he exhorts the souldiers to accuse no man falsly he adds and be content with your wages otherwise having their conversation with covetousness it would lead them to bring false
accusation against men Luk. 3. 14. This idolatry of covetousness was that it may seem which caused Doeg to devise mischief like a razour and lye and bear false witness against the priests of the Lord which procured their being cut off Psal 52. 2-7 6. And the last commandment is that we have been shewing to be the root of all evil and an immediate fruit of loving the world effected by listening to and walking after the carnal mind and wisdom of the flesh as we have before seen Demon. 3. Though this iniquity deprives and bereaves the soul of good and is the root of all evil yet it is a well favour'd iniquity as Nah. 3. 4. and that which is in great request amongst men many of the evils it leads to and of which it is the root are shameful amongst men and such as they wil not seriously plead for or seek to justifie though they may walk in them and serve them until they have so long hardened their hearts against the instructions of wisdom and it's reproofs that they are become past feeling and so commit all manner of filthiness with greediness such as murder adultery drunkenness c. But now this affection and lust of the flesh this covetousness is in great repute amongst men and the labouring to be rich and laying up for our selves here on earth which is included in it is that for which men will commend us When thou doest well to thy self men will praise thee Psal 49. 18. This is that which is highly esteem'd amongst men as our Saviour may signifie in that expression Luk. 16. 14 15. though yet it is an abomination in the fight of God And though all lusts are called the lusts of the flesh both because they spring from the carnal mind or wisdom of the flesh and because they are contrary to the spirit and the lust thereof yet when the Apostle distinguishes and branches them forth he calls some the desires of the flesh as surfetting drunkeness adultery c. And some the desires of the mind and under this head of lusts this iniquity is contained Eph. 2. 3. And therefore is called the lust of the eye 1 Joh. 2. 16. Not onely nor so much of the outward eye though that also may conduce thereto and affect the heart but of the eye of the soul and so of the mind because this springs from that and is more suited to the wisdom and understanding of men as corrupted by the poyson of Satans temptation which leads them to think that riches are very excellent and will render us happy in the injoyment of them hence we are admonished to cease from our own wisdom that we may not labor to be rich as before Pro. 23. 4. Now then the more appearance of wisdom there is in it the more highly will men esteem it for vain man would be and be accounted wise though he be born like a wild asses colt Job 11. 12. And also as this iniquity being a desire of the mind is therefore well accounted of amongst men so in serving of it and laboring to be rich especially if men find the life of their hands and that they lust after and labor for in any abundance together herewith they meet with other desires of the mind which the understanding of a man leads him to seek after and highly to prize in the injoyment these being usually concomitants of this iniquity As to say the wisdom of this world which is science falsly so called and onely seeming wisdom this also is a desire of the mind and that men thirst after now the covetous man being rich also seldom wants the repute of a wise man amongst men if he have but any considerable parts either natural or acquired his being rich gaines him the esteem of being wise when the wisdom of the poor is despised Eccl. 9. 16. And however he is wise in his own conceit Pro 28. 11. Yea and hereby he hath greater advantage also by accompanying himself with great ones and such as are in repute for wisdom whose crown in their riches Pro. 14. 24. and otherwise to seek after the satisfying this desire of the mind And so honor in this world and the praise of men is a desire of the mind and who like the covetous rich man is counted worthy of this men bless the covetous and every oâ—â— bows before them and the poor use intreaties to them while they answer roughly and are even servants to them Pro. 18. 23. and 22. 7. riches and honor usually go together And so the friendship of this world is a desire of the mind and that which men think adds much to their happiness and security and therefore they desire to have many joyned to them in some strict tye of affection and to say a confederacy with them and therefore to match into and be allied unto great families and personages that they may take deep root in the earth Now wealth maketh many friends and every one is a lover of him that hath it the poor is hated of his neighbor but many are the lovers of the rich Pro 14. 20. and 19. 4. and hence because there is such a meeting together of other desires of the mind in the object of this lust therefore it is so amiable in the eyes of men and men are so pursuing this iniquity with great greediness for in finding the object of this lust they shall have the friendship of this world praise of men and honor amongst men be accounted wise and well accomplisht persons and what not Yea and not onely is this lust so well thought of amongst men generally but the Saints of the world also are secretly pursueing and magnifying it because it will consist and stand together with an appearance of devotion godliness and righteousness and so more gross lusts which this leads to will not Men may seek to establish a righteousness to themselves which is also a desire of the mind and yet be given to covetousness yea and be esteemed religious by others while yet they are greatly polluted with this iniquity Hence our Savior saith of the Pharisees that they were covetous and therefore they derided him when he said no servant can serve two Masters God and Mammon as thinking this was a foolish assertion of our Savior and that both might stand together well enough Luk. 16 13 14. And yet they were the straitest Sect of the religion of the Jews Act. 26. 5. and were frequent in fasting and prayer exceeding herein it may seem Christ's disciples Luk. 5. 33. they kept the Sabbaths and were zealous in and for the observance of them and condemned our Savior as being one that did not keep them Joh. 9. 16. and frequented Synagogues and appeared righteous before men being like whited sepulchres that appear beautifull outwardly their covetousness did stand with this shew of righteousness so as they appeared righteous unto men though within they were full of hypocrisie and iniquity
for it is great hide away thy face from my sins which have sprung from this root and blot out all my transgressions create in me a clean heart O God and renew a right spirit within me 2. In that this iniquity is so exceeding sinful and provoking it may shew unto us that what is highly esteem'd among men is an abomination in the fight of God for the wisdom of this world is foolishness with him this will lead to account lesser sins to be great ones and those which are very dangerous to be but small ones if not vertues Men have generally an high esteem of the desires of the mind as before is shewn of the wisdom riches honors of this world and praise of men and establishing a righteousness to themselves c. As if these might be sought after commendably yea and they are in request amongst appearing zealous ones and oh that God's pleasant plant were not too much polluted with these and particularly with this covetousness and so bring forth fruit to themselves in setting their affections on things below and coveting greedily after more that they may lay up here on earth for themselves and theirs and so withholding from their poor bretheren and somtimes by their cruelty occasioning and hastening the death of some surely such is the deceitfulness of sin and especially of these desires of the mind which the judgment and wisdom of a man as it defiled leads him to seek after that it would perswade us that it is nothing to serve such an inclination Yea many that hate the fruit of this iniquity love the root and perswade themselves there is little or no hurt in it They think indeed drunkenness uncleanness c. are abominable as indeed they are but covetousness is but a little moat like the scribes and Pharisees those foolish and blind guids who said whosoever shall swear by the temple it is nothing but whosoever shall swear by the gold of the temple he is a debter c. Math. 23. 16-19 lightly esteeming the greatest evils and pronouncing them guilty that committed the less so how many Pharisaical persons are there that are so appearingly holy that if others in following this root of iniquity have fallen into some of the gross lusts of the flesh as Adultery c. Oh how do they abominate those gross evils and can hardly come to see persons polluted herewith lest they should be defiled and yet as much given to covetousness as the former they can say with the Pharisee God we thank thee we are not as others adulterers c. and yet be guilty of this which is as and more dangerous Compare Luk. 18. 11. with 16. 14. they can severely condemn lesser sins as sometimes David did when Nathan used the Parable to him and yet be guilty of greater themselves and take no notice thereof 2 Sam. 12. 17. Oh the deceitfulness of man's heart 3. Seeing covetousness is such an evil and bitter thing let us examine our selves and search and try our hearts and wayes in the glass of the law of liberty He that doth truth cometh to the light that his deeds may be made manifest therein let us scearch our selves If any should say God I thank thee I am not guilty of it for it is the root of all evil and I am not guilty of fornication or adultery or of such and such gross evils as others are and therefore need not this admonition To such an one I would say 1. That though it be as indeed it is the root of all evil yet it so appears not or brings not forth all it 's evil fruits in every one that is highly guilty of it The Pharisees were covetous and derided our Savior for saying no man can serve two masters and yet they might not commit open and gross idolatry nor are they taxed with it nor reproved for it though that also is the fruit of it under the law a man might have the leprosy and yet not have all the signes of it for they were divers Lev. 13. For though a mans heart goes after his covetousness yet he may not be strongly inclined to some of it's fruits nor be under the power of inticements to some evils as others may be and sin and Satan usually sets upon us where we are weakest 2. I may say to such an one as the Apostle James doth He that said do not commit adultery said also do not kill now if thou commit no adultery yet if thou kill thou art become a transgressour and so mayst be deeply guilty of this iniquity Jam. 2. 11. hast not thou who thus justifiest thy self despised the poor and in assemblies bid them stand there or disrespected them this is murder Jam. 2. 1-10 Hast not thou out of love to the things of this present world forborn to feed the hungry and cloath the naked when thou hadst it in the power of thine hand to do it and on sight of thy brothers needs hast had the bowels of thy compassion opened this the charge against those on Christs left hand and who shall go into everlasting fire Math. 25. 41. 46. hast thou not out of love to the things of this world consumed what thou hadst put into thine hand upon thy lusts in pampering thy self and faring deliciously every day and so received and injoy'd thy good things and thy poor brother mean time received his evil This the iniquity of the rich man in the Parable which our Savior speak after the affirming the Pharisees were covetous and his reproving them Luk. 16. hast thou not been angry with thy brother yea and with the light also when he hath been faithfully reproving and admonishing thee of this evil and counted them most thy friends who have hated thee not rebuk't thee and secretly hated the faithful reprovers and spake against him and He that hateth his brother is a manslayer 1 Joh. 3. 15-18 Ezek. 33. 30-32 hath not the end of thy labor been to inrich thy self and to lay up treasures here on earth and not to give to him that needeth and when thou hast found the life of thine hand hast thou not been secretly rejoycing therein and lifting up thy self above thy poor brethren yea and departing from the Lord and from the assemblies of God's people for fear of being taken and loosing all hast thou not when a special opportunity hath been put into thine hand for getting silver and a choice advantage at the same time given thee for getting wisdom thought there was a necessity to imbrace the former though with a neglect of the latter hast thou not in giving given sparingly and grudgingly and so as of covetousness and minded another and walkt by his example when he might give according to ability and though thou hadst much more in thine hand yet wouldest do but as he did as one afraid to exceed and as if thou hadst parted with thy life when thou gavest any thing in thus diligently searching
2. 11 12. and otherwise we cannot flee from what is reproved for we have no sufficiency of our selves as of our selves to think any thing that is good We shall therefore together shew that those that hear the word may take heed of this iniquity and by what means in general we say the Gospel of Christ is the power of God to salvation to every one that believes Rom. 1. 16. the law opens no door of repentance but saith cursed is every one that continues not in all things written in the book of the law to do them Gal. 3. 10. But now Christ hath redeemed us from the curse of the Law Gal. 3. 13. and the declaration hereof is the great instrument God makes use of for delivering us from every path of the destroyer Psal 17. 4. and 119. 9. The Law of the Lord of or concerning him who is Lord of all is perfect compleat entire converting the soul both at first and so continually it is converting the soul whether men are converted by it or no Psal 19. 7. with this the Apostle was sent to open mens eyes and to turn them from darkness to light and from the power of Satan to God Act. 26. 17. 18-22 23. There are in this Gospel contained great and glorious arguments that we may be delivered from this present evil world and these are powerful to this end because Christ by his spirit is present therewith even to the end of the world and so with his servants in their faithful declaring it without hidden things of dishonesty so that while Paul plants and Apollo waters God sails not to give increase whether mâ—n receive it or no 1 Cor. 3. 5-7 and they that receive this testimony of Jesus with the heart and keep it in believing remembrance shall prove it to be the power of God hence the Apostle saith to the Corinthians who were some of them covetous ye are washed c. in the name of the Lord Jesus and by the spirit of our God 1 Cor. 6. 10 11. 2 Pet. 2. 20. and 1. 1. 18 19. Now then to this end that we may take heed and beware of covetousness and to shew we may do so we shall a little particularly consider what is contained in this testimony of Jesus in each of the three branches for our helpfulness viz. in what he hath done and is become in what he is now doing and in what he will do hereafter 1. In this Testimony of Jesus in what he hath done and is become is shewed to us that Jesus Christ the Word who was with God and was God was made flesh for sinful mankind and laid hold of the seed of Abraham and Adam in that body which the Father prepared for him whereby his ear was opened and he fitted to do the will of God in being further abased for us and doing what was needful to our being brought back to God in order whereto he had the trespasses of the world even the guilt of all those trespasses which occasioned the first breath and enmity between God and mankind imputed to him For God made him who knew no sin to be sin for us 2. Cor. 5. 19-21 He bare our sins in his own body to and on the tree and God therefore went to law with him He was wounded for our transgressions bruised for our iniquites he by the grace of God tasted death for every man Heb. 2. 9. He was delivered for our offences and is raised again for our justification and such the vertuousness and preciousness of his personal abasement and sufferings in the vertues whereof he is taken from prison and judgement that he hath redeemed us in himself from the curse of the law purged away our sins from before the presence of God slain the enmity that was between God and us taken out of the way all that was contrary to us abolished our death and spoiled principalities and powers and made a shew of them openly triumphing over them in himself and so hath made peace for us by the blood of his Cross Gal. 3. 13. Isa 53. 5 6. Eph. 2. 14-16 Col. 2. 14 15. 2 Tim. 1. 9 10. And hath recovered restored and brought back our loss into himself so that there is compleatness for us in him he hath not onely taken away and removed the guilt of our first sin and sinfulness from before the presence of God but having offered himself a spotless sacrifice to the Father throug the eternal Spirit hath obtained power to make reconciliation for the sins of the people which are condemnable according to the rule of the glorious Gospel Heb. 7. 27. and 2. 17. through this man is preached to us the forgiveness of sins Act. 13. 37 38. and he hath restored our nature in himself to perfect innocency integrity and righteousness and is filled with all the fulness of grace and truth Joh. 1. 14-17 and hath obtain'd eternal redemption for us Heb. 9. 12. and confirmed a new Testament of great and precious promises of all things that pertain to life and godliness and an everlasting covenant 2 Cor. 1. 20. Heb. 13. 20. So that he is become a rich and full fountain in which there is pardon peace righteousness spirit promises eternal life 1 Joh. 5. 10 11. Yea all things are delivered to him of the Father Math. 11. 27. all things are here ready a feast of fat things prepared for all people Isa 25. 6. All things that the Father hath is his Joh. 16. 15. and he in our nature and for us is glorifyed with the Fathers own self with the glory he had with him before the world was Joh. 17. 5. The Father hath so loved the Son because he laid down his life that he might take it up again that he hath given all things into his hand Joh. 3. 35 with chap. 10. 17 18. made him both Lord and Christ the last Adam the quickning spirit the Lord the fountaine of living waters wisedome righteousness sanctification and redemption he is beautiful and glorious excellent and comely for our escaping he is the foundation God hath laid in Zion the fountaine of forgiveness grace and spirit God hath given him glory that our faith and hope might be in God and this perfection is in him for every man and it was the work of the Apostles and is of those that so walk as they have them for an ensample to warn every man and teach every man in all wisdom that they may present every man perfect in Christ Jesus that they may shew all men where compleatness is prepared for them even durable riches and righteousness that they may not be at a loss or put upon it to seek bread rest peace and feeding in desolate places but may know assuredly by the light of this Testimony that he is the rest for the weary and he the refreshing 1 Cor. 15. 45. Isa 4. 2. Col. 1. 28 29. Isa 28. 12-16 Now then in this first great and fundamental branch
the way wander out of the way of understanding and so miss the mark he giveth travel to gather and to heap up c. Eccl. 2. 26. 2. And as by man's life may be meant the preservation and continuance of it so it consists not in the abundance of the things which he possesseth this will not prolong his days upon the Earth Yea on the contrary as the Proverb saith He that hateth covetousness shall prolong his days Prov. 28. 16. which of you saith our Savior by taking thought can add one cubit to his stature or age Math. 6. 27. Yea many times such shorten their lives and dye before their time Sometimes more directly as the fruit of their delighting in their abundance in seeking to add to what they have by their labors cares and breaking their rest and sleep and adventuring themselves into danger when an advantage is put into their hands for increasing to themselves and that they make sure their uncertain riches and by many fears occasioned to them they bring themselves to untimely ends and shorten their days such is the way of every one that is greedy of gains which taketh away the life of the owners thereof Prov. 1. 19. and however God is provoked when men harden their hearts against his grace and the reproofs of instruction sometimes to order and permit violent persons to take away their lives and they dye unlamented as it was with Jehâ—iakim Jer. 22. 17-19 or himself to take them away by sickness and wrath with sickness ordered to them Eccl. 5. 17. and their abundance will not remove his hand from off them though they have been trusting in their abundance and pleasing themselves that they can procure such means and Physicians as may recover them yet if he will not withdraw his hand the proud helpers must stâ—â—p 〈◊〉 him behold he taketh away who can hinder him who will 〈◊〉 〈◊〉 him what doest thou then neither their gold nor their silver shall be able to deliver them he is a God that respecteth not persons nor taketh reward Job 9. 12 13. Deut. 10. 17. Ezek. 7. 19. or he may take them away suddenly and deprive them of opportunity of seeking help any where as it was with this rich man Thou fool this night thy soul shall be taken away from thee he accepts not the persons of Princes nor regards the rich who have abundance in their possession more than the poor for they are all the work of his hands in a moment shall they dye and the people shall be troubled at midnight and pass away and the mighty shall be taken away without hand Job 34. 19 20. Oh that it might be then of this use to us to take heed and beware of covetousness seeing neither the comfort nor continuance of a mans life consisteth in possessing of an abundance and if it be not able to do that which is the least and that which every one proposeth to himself in desiring and laboring for it how then can it do what is greatest if a man's life consists not herein surely much less doth eternal life consist herein Oh then let us not labor for this meat that perisheth but for that which indureth to eternal life which the Son of of man will give unto us for him hath God the Father sealed Let us not seek what we shall eat or what we shall drink neither let us be of doubtful mind For all these things do the nations of the world seek after and our Father knoweth we have need of these things but let us rather seek the Kingdom of God and all these things shall be added to us And that we may have our conversation without covetousness and carefulness and cast our cares upon him oh let us feed upon the flesh of Christ as given for the life of the world this will strengthen thereto Remember and consider his infinite love in appointing him by his grace to taste death for every man and the preciousness of his blood in the vertue whereof he is raised and glorified this we shall find powerful to ingage and strengthen us to seek those things above to set our affections on things above not on things on the Earth and so to dispose our way that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen FINIS