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
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
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
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
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
great sin and the cause of all other sins for which the wrath of God abides on them and so of their covetousness and the argument whereby he thus convinceth them it is by glorifying Christ and taking of his things and shewing to them Job 16. 8-15 That is to say to the convincing them of their sinfulness he shews to men that Christ hath dyed for them and is risen again and hath received all fulness and compleatness into himself for them that they might run unto Jesus Christ with a relinquishing all other things Isa 55. 1-5 All things that are reproved are made manifest by the light wherefore he saith Awake thou that sleepest arise from the dead namely from dead persons and things and particularly from all filthiness of the flesh and from this bitter root of covetousness of which the Apostle had been admonishing and Christ shall give thee light Eph. 5. 3-5-14 And to those that turn at his reproofs and receive the Testimony God hath given of his Son he is pouring forth his spirit to them and making known his words He is giving to them the Spirit of wisdom to make them wise to inlighten the eyes of their understanding and revelation to reveal Christ further to them that they may count what hath been fore gainful to them as loss for Christ Yea that they might still count all things as loss and dung for the excellency of the knowledge of Christ that they may win him Phil. 3. 7-9 He is rendring his blood so precious before them in shewing the peace thereby made the victory thereby gotten the righteousness thereby compleated the eternal redemption thereby obtained the new Testament and everlasting covenant thereby sealed and confirmed that he is thereby still and further powerfully redeeming them from their vain conversation 1 Pet. 1. 18 19. Rev. 5. 9. with chap. 14. 3 4. He gives himself unto them and with himself all things to deliver them from this present evil world 1 Cor. 3. 21-23 Gal. 1. 4. and thus is he deading them to the things here below crucifying them to the world Rom. 6. 2 3. Gal. 6. 14. raising their affections to things above Col. 2. 9-12 with 3. 1 2. strengthning them to have their conversation in Heaven their minds hearts and affections there and they set to promote the things thereof even while they may according to the instructions of his grace be exercised as to the outward man in the work of their Callings and assuring them he will never forsake them in having their conversation without covetousness 2. He is also the great and onely Mediator between God and Men making intercession for transgressors that they might be saved from their sins and so from this iniquity of their covetousness and come to the knowledge of the truth 1 Tim. 2. 4 5. otherwise men that have added rebellion unto their sin could have no opportunity for being washed without which they shall have no part with Christ but now through his daily presenting himself in the vertues of his sacrifice offered once for all patience and forbearance is exercised and space of repentance vouchsafed to rebellions ones that the Lord God may dwell amongst them and all this day of his patience he is vouchsafing means and stretching out his hand to them that are greedy of gain that they in hearing his words might turn at his reproof Psal 68. 18. Prov. 1. 19-23 24. Isa 65. 2. Rev. 2. 20 21. He is the Lamb of God that taketh away in his present mediation the sins of the world Joh. 1. 29. and is the propitiation for the sins of the whole world 1 Joh. 2. 2. He is praying Father forgive them as Luk. 23. 34. Lord let it alone this year also till I shall dig about it and dung it Luc. 13. 7 8. and while he thus intercedes the Father hears him and it is an acceptable time 2 Cor. 6. 1 2. the long-suffering of the Lord is and is to be accounted salvation his end herein being that men might come to repentance and be saved Isa 53. 10-12 2 Pet. 3. 9. 15. Act. 14. 17. 2 Cor. 5. 15. And in an especial manner he is mediating for those that come God by him and is therefore able to save them to the uttermost Heb. 7. 25. without which he were not able he is the Mediator of the new Testament that by means of death for the redemption of the transgressions under the first Testament they which are called might receive the promise of the eternal inheritance Heb. 9. 15. he is taking away and so covering their sins that God may be patient to them while they continue in them that they may have space vouchsafed to come to the fountain prepared and opened for washing and cleansing and that the spirit of wisdom and revelation in the knowledge of Christ may be given to them continually that through that knowledge they might flee from the pollutions of the world and in confessing their sins and turning to him he is forgiving them in Heaven and making them partakers of the forgiveness of their sins and so mediating the new Testament in his blood that they may be cared for to the end they may seek the Kingdom of God and his righteousness he is their Advocate who is also the daily and standing propitiation for their sins to teach them what to pray for as they ought and how to pray to hear their prayers to grant their requests and fulfil the desires of their heart to manage their matters to wash and cleanse them in his blood to subdue their iniquities fight their battels supply their wants and perfect what concerns them He is a Sun and sheild and will give grace and glory and no good thing will be withhold from them that walk uprightly Joh. 2. 1 2. Psal 84. 11 12. 3. To this end that those that hear the word may be doers of it and so take heed and beware of covetousness he is setting before us the things to come at the appearing of Christ and in his kingdom and these are proposed to and set before men generally in the scriptures of truth and of great usefulness to those that believe the Testimony of Jesus and are looking to the end from the beginning to strengthen them to have their conversation without carefulness and covetousness As to say 1. He hath prepared a kingdom for them that receive his grace to purpose even to the saving of their souls He will raise them again that sleep in Jesus first and change the surviving believers and they together shall appear in glory when Christ who is our life shall appear in his glory they are now kings and priests unto God and shall reign on the earth Rev. 5. 10. and 20. 4-6 the kingdom and dominion and greatness of the kingdom under the whole heaven shall be given to the people of the saints of the most high Dan. 7. 27. they shall sit with Christ in his throne Rev. 3. 21.