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 thorough 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 Saviour of the World.  
THe ensuing Treatise was at first intended only 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 persuasion of some to make it public, 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, Entitled, 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 days 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 remembered 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 rejoicing 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 ways, and our do have procured this severe testimony of displeasure to ourselves, 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. woe 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 than 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 public view, because I judge that the evil herein warned of, is not only very hurtful and pernicious in itself, and provoking to the eyes of God's glory, (as I have endeavoured to demonstrate) but also (as I fear) very much inclined to, and entertained, not only 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 Saviour of the World; Oh that their hearts were not too generally inclined to it, yea that this spot, which is not the spot of God's children, were not in its fruits so easily discernible 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 mouths wide against the Name of God, and his Doctrine, and stumbling and offending the weak, 1 Cor. 6. 1-9. In others, hindering them from such a promoting the things of Christ, and endeavouring 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 remembering to show 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, entangling 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 not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines rejoice; Now to this end that I may be some way instrumental to to the awakening myself and others, to search, and try our hearts and ways, even to search them as with a candle in the light of God's testimony, diligently and narrowly to search into them, that we may, if this iniquity be in our hearts and hands, put it away; I have therefore been willing to become a fool, Oh that I could truly say, for Christ's sake.  
3. Because (as the consequent of the former) I am even afraid, lest God's judgements should be further poured forth upon us, even such, and of such a nature, as in which he will turn the Songs of the Temple into howl, and send a famine of hearing the words of the Lord, (as is after said) I am persuaded this iniquity retained and served, and the fruit thereof, in saying to those that prophesy, Prophesy not to us right things, speak smooth things, etc. hath already provoked God to make breaches amongst us, and to order it in his providences, that some of these faithful ones shall no more prophecy, that others shall not take shame: and it seems to me, as if God were still threatening to take away his tabernacle, as of a Garden, and to destroy his places of the assembly; for the iniquity of our covetousness he is still hiding himself, and is wroth, Micah 2. 2. 6-11. Oh that we may consider it, so as to flee it, before the decree bring forth, and the day pass as the chaff, that yet he may turn away his displeasure, and comfort us according to the days wherein he hath afflicted us; Or however we may be hid in the day of the Lords anger, and he may be a light to us when we sit in darkness.  
As to my own weakness, I acknowledge that the shame of my face doth cover me, and I have cause to cry out, My leanness, my leanness; but yet there is mercy and grace with him to whom I should study to show myself approved; it should be a small thing with me to be judged of men, or of man's day; it's not he whom man commends, is therefore approved, and no matter though men curse, if God bless; Oh that I may have to do with him with whom is forgiveness, that he may be feared; and that he would pardoning, and healing whatsoever he sees amiss in me, prosper this work, is the desire of him who is  
April 30. 1668. The most unworthy of the least of God's mercies, and unskilful in the word of his righteousness, Charles Phelpes.   

A Caveat against Covetousness.  LUKE 12. 15. And he said unto them, Take beed and beware of Covetousness: For a man's life consisteth not in the abundance of the things which he possesseth. 
WHile our Saviour in the foregoing part of the Chapter, was (as we may see) instructing, and encouraging his disciples, not to be ashamed of the Testimony of the Lord, but to be partakers of the sufferings of the Gospel, according to the power of God, as 2. Tim. 1. 7, 8. One of the company said unto him, Master, speak to my Brother that he divide the inheritance with me. Vers. 13. It seems the person thus speaking had some good esteem of our Saviour, by the Title he gives him, and matter he commits to him; To which request our Saviour answers.  
1. Particularly to the man himself: And he said unto him; Man, who made me a Judge, or a divider over you? He would not own, or exercise any such authority as he was a Peace-preacher, and while in a mortal body; he would not take upon him to divide the difference, or determine what appertained to one, or to the other, though requested by one party; For his Kingdom was not of this world, Joh. 18 36. Nor did he seek for, nor would accept of any worldly greatness, while here; Yea when they would have come by force, and have made him king, he departed again into a mountain alone, Joh. 6. 15. and instructed his disciples that they should not seek for such worldly greatness, as the Kings of the earth may lawfully have, and exercise. Math. 20. 25, 26. Luk. 22. 24. 26. How unlike to our Saviour is he that pretends to be his Vicar, and would be accounted the Head of the Church on earth, who not only judges of private matters when desired by one party, and divides to others equally their rights; but converts the revenues of others to himself, deposes Kings, and acquits their▪ Subjects of their obedience to them, and disposes their kingdoms to others; Yea and causes their lives to be taken away, and so exalts himself above all that is called God, or that is worshipped. And how unsuitable to the instructions of our Saviour to his disciples, is the exercise of the Synagogue of Satan, the Mother of harlots, and her Daughters; who inflict mulcts, and outward punishments on those that transgress their law, and are more strict in punishing the breach of them, then of his, who is the only head, and husband of his body the Church.  
2. Our Saviour gives answer to this man's desire more generally, and for instruction to others in this 15. verse, And he said unto them, etc. And in this he includes his disciples as directly spoken to, or however speaks in their hearing, and that for their admonition also.  
From the occasion of the words we may note,  
1. In that this man now makes this request to our Saviour, it may teach us; That while men sit before Christ as his people, and are among those that hear his word, yet their heart may be far removed from him, and from his teachings. Isay. 29. 13. it may be wand'ring after its covetousness. Ezek. 33. 31. 33. While the outward man is presented before the Lord, and therewith a man professedly waits upon him; Yet the heart, and desire may be set upon, and wand'ring after other things, it may be led away with divers lusts from the mindfulness of what is declared; and thereby advantage is given to Satan to steal away the word of the Lord; Yea he now especially watches for such an advantage, and is very busy that he may take away that which was sown in the heart, lest they should believe, and be saved; For the Gospel is the word of faith, which would, were it retained, work faith, and so save them; faith cometh by hearing, and bearing of the word of God, Luk. 8. 12. Great need have we therefore to take heed how we hear; to keep our hearts with all keeping, when such a price is put into our hands, lest what we have heard slip away, or be taken from us.  
2. In that this man adds this desire after those instructions, and admonitions given by our Saviour to his disciples, we may learn; That such is the deceitfulness of that sin that dwelleth in us, that it will lead us to pervert what is right, and so it becomes unprofitable to us; It appears that this person was convinced by our Saviors discourse, that he was a good, and upright man, and one to whom he might commit his matters in this particular, and from whom he might expect what was just, and equal, and therefore he thus requests, Master speak to my Brother. This he would not have committed to every one; but perceiving he spoke the words of truth, and soberness (though not enough setting his heart thereto) he pursues his own evil design, under pretence of liking, and esteeming our Saviour, and owning himself as his disciple; Thus also those men who having seen our Saviors Miracle of the loaves, and were thereby convinced, and confessed that he was of a truth that Prophet that should come into the world; yet perverting what was right, in stead of receiving the law from his mouth, they were seeking meat that perisheth, and therefore would have taken him by force, and made him King; that so having such a mighty one over them, they might have been delivered from their enemies, and enjoyed outward peace, fullness, and prosperity, and been the head of the nations round about them, Joh. 6. 14. 15. See also, Joh. 6. 24-27. Even so at this time, as it was then so it is now: many that are in some measure convinced of the goodness, and truth of the glorious Gospel, and have some esteem of his disciples who walk in Christ as they have received him, may yet carry on a selfish design; they may, while they hear Christ's words, and frequent the assemblies of his people, seek meat for their lusts, and be pursuing some by-end of their own.  
3. In that the man thus vents forth his covetous desire, after our Saviour had thus spoken to his disciples, it may admonish us, not to condemn the Gospel, or declarers of it, because still the heart of those that hear are inclined to covetousness; For Christ may labour in vain, and spend his strength for nought, and in vain, Isa. 49. 4. 5. And so may his servants also do, Gal. 4. 11. Phil. 2. 16. How many were there that heard our Saviour, before he was delivered into the hands of men (yea and many might hear him gladly) who yet received not his grace, or received it in vain, and therefore they joined with those that apprehended him, Math. 26. 55. This is an evil way, to condemn the Gospel of Christ, or his disciples, because of the miscarriages of those that hear it, or come amongst them; and walking herein, men condemn the generation of the just; yea and Christ himself, and his Apostles: nor is this a good way to judge of doctrines, viz. by the demeanours of those that hear them, but to bring all to the light, to the Law, and to the Testimony, 1 Joh. 4. 13. 6. Isa. 8. 20. Those that hear the instructions that cause to err from the words of knowledge, may have a form of godliness upon them, they may appear righteous before men, as the Pharisees new, and old, and yet the leaven and doctrine they embrace be hypocrisy; And on the other hand there may be many transgressions found with those that hear the Gospel, and yet it is a doctrine according to godliness; Yea there may be great miscarriages found with such as have formerly obeyed from the heart the form of doctrine delivered to them, when the things they have heard have been let slip, and yet still the Gospel is the Gospel of God, preached according to his commandment; giving a faithful discovery of him in Christ, and leading to him; and which he will own, and preserve from this generation for ever: And if while we seek to be justified by Christ, through faith in his blood, without the works of the law, we ourselves are found sinners, is Christ therefore the Minister of sin? God forbidden, Gal. 2. 17. Or is his Gospel a doctrine of unrighteousness, and ungodliness, because those that believe it, believe it in vain? No: Far be it from us that we should blame it. And yet this is the way, and manner of the world, yea and of the saints of the world also, to lay the fault upon the Gospel of the grace of God, as preached in the words that the Holy Ghost hath taught, if any of those that hear it turn aside to crooked paths, as if it were a doctrine of licentiousness, and opened a gap to all profaneness and wickedness; such reproaches (it may seem) were cast upon it, as preached by the Apostles, as if men might continue in sin, either because grace had abounded, or that grace might abound, Rom. 3. 5-8. & 6. 12. Though yet there is no doctrine doth so much show the vileness of our sins, and the vanity of all idols, as this, in the faithful declaration of it; This shows the odious and provoking nature of our natural vileness, and filthiness, and the abominableness of continuing therein after grace vouchsafed, and the necessity of our being washed, without which no man shall see the Lord, in witnessing of Christ, and showing that there was no other way to purge sin away from before the presence of God, then by the abasement of the Son of God; he must needs have suffered, and be raised again, or otherwise we could not be brought back to God, nor could there have been any fountain opened for our washing, but at this dear Cost, and that his end in giving himself for us was, that he might deliver us from this present evil world according to the will of God, and our Father. Oh how shall they that are dead to sin (this way) live any longer therein; know ye not that so many of us as were Baptised into Christ (washed into union and fellowship with him) were baptised into his death (into the knowledge and acknowledgement of his death, in which we see the greatness of his sufferings, that he might take away our sins, and become a fountain thorough his blood for our washing, and cleansing, Rom. 6. 2. 3. 1 Pet. 4. 13. Rom. 8. 3. 4.) And yet mean time, they that reproach this worthy name, as if it encouraged men to continue in sin; and especially such as deny the grace of God in Christ to Manward, these new Pharisees, they overlook the direct fruit of their damnable heresies, in which they deny, and teach men to deny the Lord that bought them; I mean those Doctrines in which they teach that Christ died not for all, nor by the grace of God tasted death for every man; but only for some elect ones (as they say) who shall certainly be saved in conclusion, and be overcome by an  power; and as for the rest they are reprobated, or at least past by, so as there is no true, and saving grace vouchsafed to them, and therefore they must in the issue necessarily perish. Do not these apprehensions received, and hearty digested, lead men thus to reason? If I be elected, or of that elect number for whom Christ died, I shall infallibly be saved, and brought in by an irresistible power, and till than I cannot come in, and therefore till then I had as good walk according to the sight of mine eyes, and imagination of mine heart, I shall have life in conclusion; And if not, if I be reprobated, or passed by, how then can I live? surely this is the evil fruit of that root of rotteness; And yet as it was with the Pharisees of old, who charged Christ with being a blasphemer, and what he said with blasphemy, while they themselves were indeed such, and guilty thereof; so it is now with these new ones; they fault the Gospel of Christ, as preached by him, and the Apostles, as that which gives encouragement to walk after the flesh, whilst, in truth that is the issue of their false doctrines; this way of the old Pharisees was their folly, and yet their posterity, the new ones, approve their say; such are to be pitied, and prayed for, that their eyes may be opened; for many of them have a zeal of God, but not according to knowledge, Rom. 10. 1, 2, 3. But this is their manner, when such as are hearers of the Gospel miscarry: and woe to the world, because of offences, it's a great judgement to them, when God permits, and orders such stumbling blocks before a people, and the Father, and the Sons fall together upon them, Jer. 6. 21. But though Israel thus play the harlot, let not Judah offend, let them not have low thoughts of the Testimony of Jesus, because there are such spots found on some that join with them, as are not the spots of his people; but rather love his law more abundantly, by how much the more others make it void, and so receive it to purpose, that they may give none occasion of offence, but that men seeing their good works, may glorisy their Father which is in Heaven, 1 Cor. 10. 32. Math. 5. 14. 16. 1 Pet. 2. 11-18. and 3. 16.  
4. In that our Saviour gives this admonition not to the man only who made this request, but to others also, we may learn; That when miscarriages are found with one that hears the word, there is occasion given to warn others also, and that all of us should (in stead of judging the law of liberty) take warning, and beware of that evil root which brought forth such pernicious fruit in one amongst us; Thus our Saviour by occasion of the young man's departure from him, as the issue of his Covetousness admonishes his disciples, Mark. 10. 17-24. see also Math. 16. 22-27. Oh let us so cousider the transgressions of others as to receive instruction, that we may fear, and do no more so presumptuously. The fall, of God's people in former times are therefore recorded, not that we should imitate them, or boast against them, as if our mountain were so strong settled that we could never be moved, but for our admonition, lest we fall after the same example of unbelief, Rom. 11. 18-22. 1 Cor. 9 27. and 10. 1-12. Heb. 4. 1-11. Be we not highminded, but fear; For we have sin also dwelling in us, and have sinned, and if we have been preserved from such gross evils as others have been polluted with, 'tis by grace we are saved, and that excludes boasting and high-mindedness every where; And let us be warned on fight of others evils to beware of that which hath occasioned their wander, for otherwise our evils will be aggravated if when we see the falls of others, and the bitter fruit thereof, we consider not our ways, so as to turn our feet to his testinonies, Jer. 3. 7-11. Zeph. 3. 6-7.  
5. In that our Saviour on this occasion so largely instructs, and admonishes this man and his disciples, etc. it shows that he knows how to bring good out of evil, to cause the wrath of man to praise him, etc. Psal. 76. 10. And to make the miscarriage of those that hear him of blessed usefulness to themselves, & others; This is not the fruit of their wand'ring, but of his graciousness to man, and more abundant kindness, and pity to his little ones, (who after tastes of his graciousness have back-slidden) while he is waiting upon them, that he may be gracious to them; He needed not this man's venting forth his covetous inclination to the occasioning these Instructions, for he knew before what was in his heart, but he takes occasion thereby to magnify the greatness and cordialness of his love; even as in our first departure from God in Adam, he took occasion to show forth his grace toward us, so as that where sin abounded, grace abounded much more, so he doth still, while called to day; he doth permit men sometimes to fall, when they have hardened their hearts against the reproofs of Instruction, and to reap somewhat of the fruit of their former stiffneckedness, that they may see what an evil and bitter thing it is to forsake him; and yet brings light out of darkness, and is graciously creating the fruit of his lips, Peace, Peace to him that is far off, and to him that is nigh, and will heal them. So that such may say, Thanks be to God, they were the servants of sin, but have now from the heart obeyed that form of Doctrine delivered to them, Rom. 6. 17. Thus he suffered Peter (when he would not be admonished) to deny him, that he might, seeing somewhat of the evil fruit of his confidence, be broken off therefrom, and have pride hidden from him, and not trust again in his own strength. See also John 6. 30-60. and 20. 25-29. and 3. 4-21.  
6. In that our Saviour doth not simply admonish of this evil desire of the man's as vented forth, but of the root of it, he doth instruct us, not only to cut off the superfluous branches, but even to lay the Axe to the root of the tree, James 1. 21. But to this more may be said hereafter.  
In the words themselves we have,  

1. An Admonition which our Saviour gives; Take heed, and beware of Covetousness.  
2. A Motive, or Argument which he lays down, to seal home the Admonition; For a man's life consisteth not in the abundance of the things which he possesseth.   
From the whole Verse we shall note,  

1. That those that hear the Word need to be admonished to take heed, and beware of Covetousness.  
2. That they may take heed, and beware of it in the light and strength of God's grace.  
3. That the consideration of this, that a man's life consists not in the abundance of the things which he possesseth, is also proper, as viewed in the glorious Gospel, to move us to take heed, and beware of it.   
1. That those that hear the word had need to be admonished to take heed, and beware of Covetousness.  
That this may be of some usefulness to us, consider  

1. What this Covetousness here admonished of, is.  
2. What contained in the admoniton, Take heed, and beware of it.  
3. We shall demonstrate it; that they need, and show wherefore they need to be admonished of it.   
1. What this Covetousness here admonished of, is.  
We shall first show 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 ourselves in any honest Trade, Way, or Employment, 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 warns of idleness, and slothfulness, and shows 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, etc. Rom. 12. 11. 2 Thes. 3. 10. Tit. 3. 14. Yea and the Apostles, and their fellow-labourers did work, and so make themselves an ensample to the beleivers to follow them, 1 Cor. 4. 11. 12. 2 Thess. 3. 7-9. And not only 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 Saviour hath given us an example, who was not only 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 cheerful seeking after, and glorifying him; in order thereto we may desire such meat, drink, , 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 watched against in the light of the Lord, and we to be submitted to God, and his infinite wisdom, 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, etc. 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 comeliness 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 pursuing 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 God's 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 show unto us whence it springs, namely, from the flesh, the carnal mind, or wisdom of the flesh, which is sometimes called Covetousness, and so opposed to God's testimonies, which is the wisdom from above, to show 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, mind, 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 Saviour saith; From within, out of the heart of men (namely out of that corrupt understanding, and judgement 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 ourselves, 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 only that it is an enemy to him, for then there might possibly be a reconciling of it, that notwithstanding, but it is enmity itself, 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 reform, Rom. 8. 7. It would persuade 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 justre 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 bears its 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 mind, 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 rendered 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 showing more is contained 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 another's, we Covet no man's gold, silver, or apparel, 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 Saviour gives the admonition we are speaking to, when the man might be seeking only 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 only 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 men's hearts persuade them otherwise, 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 persuades him there is, it than hath an eager desire after an enlargement 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 wand'ring 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 signify 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, etc. is not of the Father; to signify 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 God's 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 enamoured 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 enlargeth 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 showed to us the nature of this lust; And while the heart goes after it, such is its unsatisfiedness that it breaks all bounds; such a man is not content with God's 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 ourselves to godliness, he will give us what is needful thereto, the Lord will be our Shepherd 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 glory; 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 selfsufficiency 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 only excepted; yet listening to the lie 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; always 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, than 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 its 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 Saviour immediately joins 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 only is that, and in taking his yoke upon us we shall find it, Isa. 28. 12. and 55. 1, 2. Math. 11. 28, 29. Hence our Saviour when he is admonishing of this iniquity of Covetousness, and showing the unprofitableness of it, saith, What shall it profit a man if he shall gain the whole world, and lose 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 Dropsy, 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 Saviour) 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 God's 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 glorify it, and be rich toward God, in dispensing according to our capacities, as he hath given us instruction, and encouragement, 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 thiefs break thorough, and steal, of which we are admonished, Matthew. 6. 23. We are not forbidden to lay up treasure for ourselves, but are allowed, instructed, and encouraged to provide ourselves bags which wax not old, a treasure in the heavens that fails not, to lay up for ourselves treasure in heaven, and that in giving to them that stand in need, as the love of Christ constrains, to do good to all, but especially to to the household of faith, as we have opportunity, with this assurance, that our labour of love shall not be in vain in the Lord; And thus doing we shall lay up for ourselves 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 rejoicing; 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 hungered, and fed thee? etc. Math. 25. 37-40. Though Christ rejoices 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 ourselves consists notwith this covetousness, it proposes no such end in its inordinate desire, it knows not how to be subject to the doctrine of God, and its 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, and there may be no recompensing of it by those to whom it is given, but after many days they shall find it, that do it for Christ's sake, even now, as is good, and when evils are upon the earth, Eccl. 11. 1, 2. But however in the resurrection of the just, Luk. 14. 14. But alas covetousness had rather have some good security here, than God's word, it thinks he is unfaithful, or unable, and hence the end of his desire whose heart goes after it, is to lay up treasures for themselves, and theirs here, that they may be rich towards themselves, so as they may not need by a daily exercise of faith to go out of themselves, to seek their daily bread of God. Thus the Prophet declares the end of this evil covetousness, Heb. 2. 9 We to him that coveteth an evil covetousness, that he may set his nest on high, that he may be delivered from the power of evil; This is his end, that he may set his nest on high, either that they may be lifted up in station, and condition above the common sort of men, and have respect, and reverence given unto them, that men may bow the knee before them, Isa. 24. 21. And thus usually they are lifted up when riches increase, even to the disdaining, and despising those that have not what they have, and hiding themselves from their own flesh, (as to doing them good, and as persons ashamed to have any familiarity with them, unless it may tend to the promoting their design) and vexed, and discontented, if they have not such honour, and reverence given to them as they look for, Esther 3. 1-6. and 5. 9 14.  
2. Or also, and rather, by setting the nest on high, may be meant, a being advanced in order to their living, and faring deliciously, and enjoying security, and so they would set their nest on high, to this further end, that they might be delivered from the power of evil, Jer. 22. 23. and 49. 16. Obad. 4. That they may be delivered from all evil, and afflictions, that is, that they may be delivered in times of famine: the rich man's wealth is his strong Tower; He thinks he shall be provided for, whosoever wants; He hath goods laid up for many years; And so when God is ordering sicknesses, and diseases, he thinks to secure himself, either by removing his habitation, and changing the air, which he may do, that he may escape the infection, and disease; and if it be upon him, yet he hath wherewith he may furnish himself with the best, and most skilful Physicians, and so may meet with recovery again. Or if wars arise, and God send the sword to the place where he lives; he can remove his dwelling into another place, or country, or if he fall into the danger, his riches will be a ransom for him, his gift will make room for him: Or if thorough following his covetousness he commit such an iniquity of shedding of blood, Adultery, etc. as deserves to be punished by the Judges, yet his greatness is such, that he is above the lash of the Law, or can easily by his bribes pervert judgement, and blind the eyes of the wise, that they shall not find him guilty; To this end he coveteth greedily, that he may be delivered from the power of evil. Hence the admonition, when God's judgements were threatened to be executed upon his people; let not the rich man trust in his riches, Jer. 9 17-23. The rich man's wealth is his high Tower, and a strong wall in his own conceit, Pro. 18. 10, 11. This is covetousness as to it's principle, nature, and end.  
2. What is contained in the admonition, Take heed, and beware of Covetousness.  
1. This is contained, or however supposed, in order thereto, see, view, and consider what it is, and the evil, and bitter nature and fruit of it, that so we may further beware of it; for how shall we beware of that we are ignorant of? that the Soul be without knowledge it is not good, safe, or profitable; hence as our Saviour when he admonisheth his disciples to beware of false prophets, in order thereto, he gives them this rule to know them by, by their fruits ye shall know them, (namely by the fruit of their lips, their doctrines, and by the fruit and effect of those doctrines, in which they might perceive they tend to corrupt from the simplicity in Christ.) Math. 7. 15. 16. Implying they could not beware of them unless they knew them; so may we say in this case, we shall not flee from this dangerous evil, unless in some measure we see, and perceive what, and of what nature it is, like that, Jer. 2. 19 Know, and see that it is an evil, and bitter thing, etc. And that we may see it, so as to avoid it, let us not lean to our own understanding, Pro. 3. 5. Or consult with the principles, and spirit of this world, or the leaven of the Pharisees which is hypocrisy, and will more transform us into this iniquity of which they are so guilty; But that we may see, and take heed of it, let us take beed according to God's word, Psal. 119. 9 The commandment is a lamp, and the Law light, etc. To discover to us, and preserve us from what is evil, Pro. 6. 23. 24. Such is the deceitfulness of our wisdom that it will colour over this iniquity, as if it were our duty to follow it; persuading us it is a wise, and circumspect care, and looking after the main, and that we are worse than insidels if we lay not up for ourselves treasures hear on earth. But all things that are reproved are made manifest by the light, etc. This gives a faithful, and impartial discovery of it in the cross of Christ, and there shows the vileness of it, and abominableness of inclining the heart thereto, after the grace of God hath been bringing salvation to us, that we might in his thus rousing of us, awake, and stand up from this dead work; and whoso looketh into this perfect law of liberty, and continueth, shall be preserved from it, and be blessed in his deed; Oh house of Jacob, walk ye in the light of the Lord, Isa. 2. 5. Eph. 5. 12-14. Jam. 1. 23-25.  
2. There is further contained in this admonition, an owning, and confessing its vileness as discovered, and a departing from it, and not coming near to it, a withdrawing from it as from that which is very dangerous, and pernicious; so much is imported in the admonition. And in that he gives it in two expressions he may hereby note the exceeding vileness of it, how highly soever men esteem it, to the end we might remove far from it. Indeed (as we have seen) 'tis needful hereto in the glass of the Gospel to behold, and view it, but this is not all; For he that is an hearer of the word, and not a doer, hath this great advantage, and price put into his hand, he beholdeth himself, lusts, and ways, and not liking the discovery 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 discovered 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 hypocrisy, 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 shown) 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 practice; For can a man carry fire in his bosom, and not be burnt? Our Saviour here doth not simply warn of this man's covetous desire, as vented forth, but of the root of it, to instruct us to take heed to ourselves 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, mortify it, put it to death, Rom. 8. 13. Col. 3. 5, Yea, look upon it as enmity itself 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 yourselves in covetous practices, 2 Pet. 2. 14. And from these we shall more easily abstain, and lay apart the superfluity of naughtiness, as it flows forth, and shoots out it's superfluous branches, if this filthiness 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 pressed 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 show unto us one reason of our need to receive, 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 show 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 piece 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 carelessness 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 lose 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 lose all, have turned away their ears 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 God's 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. Sometimes by minding the things here below, and having been unsober in their exercise about them, the outward man is so unfit, and they so surprised 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 clothed, or how they shall increase, and heap up more for themselves, hinders them, so that their heart takes no rest in the night, as Eccles. 2. 23. and 5. 12. Or rising early, and over-working themselves, not watching to sobriety, thereby the body is so tired, and unfit, that either they are asleep, or though their eyes are open, yet the heart is asleep, it seizes on them like an armed man. therefore the Apostle, when he admonisheth the believers not to sleep as do others, he adds, but let us watch, and be sober, 1 Thes. 5. 6. as implying that if we watch not in the light of the Lord against evil, and for good, and be not sober in our use of, and exercise about things here below, we shall be disposed to sleep as do others, and deprive our souls of good; For he that sleepeth in harvest (when an opportunity is put into his hand for gathering for the winter, for receiving, and laying up knowledge, and hearing for now, and hereafter, such an one) is a son that causeth shame, Pro. 10. 5. Or 2. if it have not such prevalency over them to the so unfitting the outward man, yet while this iniquity is retained, and served against the light, and instructions of the grace of God, it will deprive, and bereave the soul of good, and that either  
1. Thorough their delight in, and love to the things of this world, the heart is so taken up with this as its treasure, that it is far removed from him, and from his word, so as it becomes unprofitable to them: when any one heareth the word of the kingdom, and understands it not (considers it not, or sets not his heart thereto) then cometh the wicked one, and catcheth away that which was sown in his heart, Math. 13. 19 Yea this will so seize upon one when the heart follows it, that though the outward man be waking enough, yet a man may be so unfit hereby, that he hears nothing, or immediately what is heard▪ is let slip (as I myself have often perceived, and speak as one faulty in this thing) so that if he were presently asked what hath been spoken, he could not tell, and should he go about to answer, would cause shame to himself, Mark. 8. 17. 18. the cares of this world (which are the fruit of covetousness, do so overcharge the heart, so greatly burden it, that the man is made altogether unmeet for any thing that is good, Luk. 21. 34-36. Or  
2. Though men are diligent in hearing, and attending at the posts of wisdoms doors, yet this affection, and lust followed, leads to pervert what is right, and so to turn our table into a snare, as it was with them, in Joh. 6. as before is said. It so deprives of understanding, as to move a man always in hearing to be seeking meat for his lust, and so to be wresting what he hears, as that he may, thorough his own wisdom, which is enmity against God's word, seek to strengthen himself, and make provision for this lust of the flesh: Thus it was here in this Luk. 12. While our Saviour was admonishing his disciples in the hearing of the multitude of saving their lives, and strengthening them against the fear of parting with them, and so consequently of parting with every thing for his sake; the man, as overlooking the scope, and end of our Saviors words, and only conceiving that he was a good man, vents forth his covetous desire to him; there was not the least thing, in the instructions, and admonitions given, to encourage hereto, yea they were altogether against covetousness; and yet so brutish will this lust make a man, as to turn that which might have been for his welfare into a snare unto him; Thus we might see in many things; when a man hears the Gospel of Christ faithfully, and without hidden things of Dishonesty preached; in which is shown to us the greatness, and strength of God's love, as manifested in Christ, and his loathness, that men should perish, and how his grace hath abounded where sin abounded; this covetousness being inclined to, will now lead a man to strengthen himself in his evil way, and secretly thus to reason; Seeing he is so gracious, and so cordial a lover of mankind, I shall have peace though I walk after the imagination of mine own heart; I may continue in this my sin, and God will be merciful to me notwithstanding; Hence the Apostle after he had been showing how God commendeth his love to us in that while we were yet sinners Christ died for us, and the freeness, and largeness of his grace in this gift of grace, that it exceeded the offence of the first man, etc. Rom. 5. He then, to show how that wisdom in us, that covetousness in the root, would pervert this, adds; what say we then, shall we continue in sin that grace may abound? God forbidden, Rom. 6. 13. so when a man with the instructions of the grace of God is admonishing of sloathfulness in business; and showing how unsuitable it is to the grace of God, and those commandments given us by the Lord Jesus, and examples set before us for our imitation, to be idle, and that, such as will not work shall not eat: now this covetousness, perverting what is right, will both lead a man as with respect to himself, to be unsober in his exercise about the things here below, and to work, that he may lay up treasures for himself here on earth, and suppose this to be godliness, and a virtue, because opposite to the former vice, though indeed it is another extreme, of which we are warned, Math. 6. 19 Eph. 4. 28. Or else it will lead him as with respect to others to be over quicksighted, and say others are idle, and will not work, and such should not eat, the Apostle hath so commanded, and pretend●● this to be their duty to withhold from them, when they are serving their covetousness; hence the Apostle, when he had warned of idleness, and commanded with quietness to work, and eat their own bread; he adds; But ye brethren, be not weary of well doing; as intimating, that the flesh would be ready to pervert this, and lead a man to withhold more than is meet, 2 Thes. 3. 10-13. And so when people are low, and in straits, and come to hear the tidings of the freeness of God's grace in Christ, and what this will work in them that receive it with the heart; how this will frame them to be giving all the day long, to give to him that asks, according to our ability, etc. Oh saith this covetousness, this is a blessed doctrine indeed, and these are the people we will cleave to, and follow with; while, mean time, their heart goeth after their covetousness, and they professedly follow Christ for the loaves sake, and are seeking meat for their lusts, and never consider, how this grace comes to save them, and in bringing salvation, moves, and strengthens, that denying ungodliness, and worldly lusts, we should live soberly, etc.  
3. Or else it will cause a man to take offence at the light because of its reproving, and discovering quality, and secretly to departed 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 show 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 doors 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 Lord Ezek. 33. 30, 31. Joh. 3. 19, 20. So the Prophet Jeremy also signifies, and bewails. To whom (saith he) shall I speak, and give warning, that they may hear; behold their ear is uncircumcised and they cannot hear (not here 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 brutish 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 shows the evil nature, and fruit of it; Or that God will so proceed in his judgements, 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 Babylon's 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 thorns, the cares of this world, and deceitfulness of riches, and lust of other things entering in, choke 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 enjoying it; For if we be wise, we shall be wise for ourselves, and so 1. it hinders from doing good, with this world's 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 household 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 Saviour; 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 man's, Luk. 16. 13. Not only 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 works, 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 only, 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 ourselves 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 brother's 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 Saviour 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 mentioned 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, etc. 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 immediately joined 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 yielded 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 grievous thing, and makes us sad, and sorrowful to part with any thing; or at best to do it of necessity, because we must do it, it is our duty to do it, and so do it according to the oldness of the letter, and not with a cheerful, willing, and prepared mind, and then it is not accepted, but a dead work, and for which there is no reward. Compare 2 Cor. 9 7. and 8. 12. with 1▪ Cor. 9 16, 17. Indeed the doing what we do out of necessity, and because it is our duty simply, this is of high account with some men, who desire to be teachers of the law, and know not what they say, nor whereof they affirm; and therefore the great motive they use to press others forward to any good work is, Because it is men's duty to do it; and so these leaders of the people (who as they are too like the Pharisees in being opposers of the grace of God to sinners, so in this that they are covetous) teach men to err in every work of their hand; but such a doing only, is unacceptable with God, for he loves a cheerful giver; And to this, I say, this evil root leads men, to do things of necessity, and therewith also sparingly, and to withhold in their givings more than is meet (as Pro. 11. 24.) and keeps them from abounding in the work of the Lord; hence the Apostle when he gives us commandments by the Lord Jesus to those things in which liberality, and cheerfulness is to exercised, he warns of this iniquity, Heb. 13. 1-7. Let (saith he) brotherly love continue (even that peculiar manner of love with which they are to be loved, and which leads us to do good to them, especially who are of the household of faith, otherwise we shall love in word, and in tongue, not in deed, and in truth, 1 Joh. 3. 17, 18. Jam. 2. 14-17.) Be not forgetful to entertain strangers, etc. (to take them in, Math. 25. 35. Lodge them, and use hospitality toward them, 1 Tim. 5. 10. Job. 31, 32.) Remember them that are in bonds (especially for the Gospel, and so remember them as that brotherly love may continue in the exercise of it toward them, in coming unto them, and visiting them, giving meat to them that are hungry, etc. Math. 25. 35, 36.) Remember them who have the rule over you, (not only in reaping their spiritual things, but in dispensing to them of our carnal things, etc. 1 Cor. 9 11. Gal. 6. 6-10.) Now that we may thus love in truth, and walk in the exercise of love, he doth between these instructions, insert this admonition; let your conversation be without covetousness, as sinifying that otherwise we shall not do, or do negligently, and grudgingly what his grace requires of us:  
2. Or else, in showing love, this lust followed will lead us to seek after filthy lucre, & so to the enriching ourselves; to love them that love us, to do good, and lend, hoping for somewhat again, and then what thanks shall we have, or good shall we do; Luk. 6. 32-35. Hence the Apostle when he instructs to walk in love, adds; But covetousness let it not be once named amongst you, Eph 5. 13. implying, that if this be not watched against in the light of the Lord, it will lead us in walking in love to be aiming at our own advantage, or providing for the present time, or time to come, when we may possibly fall into want also; or else to do it out of a desire of vainglory, that we may have praise of men, Mat. 6. 2-4.  
2. It hinders and deprives the soul of good, with reference to, and in their speakings to others, in which they should speak as the oracles of God (both as to the matter, in speaking as they speak to every thing, and as to the manner, in so speaking as they instruct, and move us, namely that abstaining from fleshly lust, they have their conversation honest, chaste to the design of Christ) that God in all things may be glorified by Jesus Christ; and so 1. it sometimes keeps those that believe on Christ from confessing him, Luk. 9 59, 60. and especially in times of tribulation, and persecution for Christ's sake; Oh how will this covetousness inclined to persuade men to favour themselves, and to keep their mouths as with a bridle when there is danger, for fear of losing their liberties, and goods, and bringing upon themselves shame, reproach, and poverty; insinuating this to be the greatest folly that can be; this will thrust sore at men, that they may conceal the words of the Holy One; and therefore also our Saviour here may give this admonition so generally as to include his disciples, that they should take heed, and beware of covetousness, when he had been instructing them to hold forth the word of life; and therein to partake of the afflictions of the Gospel; lest otherwise they should be ashamed of the Testimony of Christ. This may be included in the cause of the Rulers not confessing him, who believed on him; lest they should be put out of the synagogue, and the reby be deprived of the advantage, and honour that hitherto they had received, Job. 12. 42. This made Demas forsake the Apostle, because he loved this present world, 2 Tim. 4. 10. And so the Apostle saith, while some have coveted after money, they have erred from the faith, (both from their holding fast the profession of it, and so persisting from the faith itself, or from the believing of it, 1 Tim. 6. 10. Or else 2. if such seem to hold on their former way, and pretend to seek the good of men in their confession of Christ, yet retaining a secretinclination to this hurtful root, it will pervert them in their way, and render them unfruitful, and unsuccessful; hence the Apostle, in his instructing Timothy, and directing him in his choice of those that are meet to go before others in the word of the Lord, tells him, that such an one must not be greedy of filthy lucre, not covetous, 1 Tim. 3. 3. Tit. 1. 7. So he saith of Deacons also, 1 Tim. 3 8. signifying that such an one as is given to this evil is unmeet for this service; For either it will lead men to speak such things as are not meet, and so to corrupt the word of God, as to suit men's humours, and teach things they ought not, for this filthy lucre's sake, Tit. 1. 11. when there is hope of profit, to hate their brethren in their heart, and not to rebuke them, but suffer sin upon them, lest by dealing plainly and faithfully, they fail of their expectation, which was too usual with Priests and Prophets formerly; For (saith the Prophet) every one from the least to the greatest is given to covetousness, & (from hence) from the Prophet even▪ to the Priest, every one dealeth falsely; for they have healed the hurt of the daughter of my people slightly, saying, peace, peace, when there is no peace, Jer. 6. 13, 14. and 8. 10, 11. In which (I conceive) the Prophet declares the iniquity both of priests and people; the people they were given to it, and could not endure sound doctrine; and the heart of Priests and Prophets was given generally to it, and therefore that they might bear rule and the people might put into their mouths, they suited their humours and sowed pillos under their elbows, and so daubed them up with untempered mortar, 2 Pet. 2. 3. And oh that none of the spiritual Priesthood were thus polluted with this iniquity, that they were not too much overlooking the evils of such as from whom they hope to receive gain, so as not to deal faithfully with them, in warning of them; the Apostle when he saith, I ceased not to warn every one, etc. adds I have coveted no man's gold, etc. Implying, that if he had, this might have kept him from dealing faithfully, Act. 20. 31-33. Or toward such as are poor, it will lead them to deal with such in proud wrath, to be too quicksighted in beholding their moats, and to be too sharply reproving them, or unseemlily backbiting them as guilty of many evils, when as were they in them that might answer their covetous desire, they would scarcely be taken notice of; too much like those, Mica. 3. 5. He that puts not into their mouths, they even prepare war against him, and however this iniquity being yielded to, and suffered to bring forth fruit, will render a man unprofitable in their service, for it will provoke God to withdraw, and withhold the presence of his spirit from them, so as that though they be in pain, and labour to bring forth, they shall work no deliverance; For though the covetous blesseth himself, yet the Lord abhors him, Psal. 10. 3. Isa. 57 15. He will not have fellowship with them, such shall not stand in his sight as owned, and approved by him; and therefore what fitness soever otherwise they might have, and how meet soever they may think themselves to be for instructing others; Yet they will not prosper, while they hold fast this deceit, and come not to the fountain to be washed from it; yea while they in preaching the word go about to reprove others for being polluted with this iniquity, and they themselves are not washed from it, men will secretly loathe what ever they say, and are even strengthued in their evil ways, and take occasion to speak evil many times of the way of truth, while they say to others, they shall not covet, or steal, and yet they themselves take liberty to do it themselves, by occasion hereof, the name of God is blasphemed among the Gentiles, as Rom. 2. 19-24. Hence the Apostle renders this as a reason of their successfulness, and that their entrance was not in vain, For (saith he) we used not at any time a cloak of covetousness, God is witness, 1 Thes. 2. 15. Therefore this iniquity is to be fled from, and hated, because it deprives and bereaves the soul of good.  
Demon. 2. This covetousness, the love of money, is the root of all evil, 1 Tim. 6. 10. Therefore to be abstained from, and mortified; all evil springs from it, as from its root; though there may be other roots also, yet this is expressly said so to be; and so it is the root of ungodliness, and unrighteonsness, or worldly lusts.  
1. It is the root of ungodliness. The first commandment is, Thou shalt love the Lord thy God with all thy heart, etc. Math. 22. 37. But this served leads us to hate him; For no man can serve two masters, he will love the one and hate the other, etc. Luk. 16. 13, 14. Now covetousness being a love of this world, it necessarily supposes, and leads to an hatred of God, while it is served; hence the Apostle saith, If any man love the world, the love of the Father is not in him, 1 Joh. 2. 15. that is, God's love towards us in Christ dwells not richly in such an one; and also the love of the Father, namely, love to, and of him with all the heart, is not in such an one, 1 Joh. 5. 3. and so  
1. It leads us to set up some other object, and thing before us as God, yea covetousness is said to be idolatry, Col. 3. 5. And the covetous man an idolater, Eph. 5. 5. The heart of such an one secretly departed from the Lord, and gives that honour to money, that is only due to Jesus Christ, and God in him, Jer. 17. 5. It leads to bowing down to it, and to be trusting in it, as that which will protect from the power of evil; hence that instruction; Charge them that are rich, that they trust not in uncertain riches; 1 Tim. 6. 17. And so to expect help from this in the time of trouble, Psal. 49. 6. Hab. 2. 9 And as those that remember the name of the Lord make their boast of him, so these in their riches, (or if they have them not, yet conceive such an excellency in them, that they would boast in them if they had them) and even bless themselves; the covetous blesseth himself, and abhorreth God, Psal. 10. 3. Zech. 11. 5. yea their hearts may be so lifted up when riches are increased, that they may say they are God, Ezek▪ 28. 2-9. And so set their mouths against the heavens, etc. Psal. 73. 3-9.  
2. It leads men to worship God by some other medium than Jesus Christ, as declared in the Testimony, who is the only way of approach to God, and either voluntarily to serve other things, or God by other things, that they may enjoy plenty of all things, and it may go well with them, as it was with them, Jer. 44. 15-19. Or which is of the same nature, to worship God by men's precepts, and be the servants of men in their spirits, and consciences, and by observing these to think God will accept them; yea and to come by their riches as the way to God, Zech. 11. 5. Or else unwillingly they will conform to men, and worship, and have their fear taught by their traditions rather than to be exposed to the danger of losing the object of their heart's delight, and desire, and so will many times comply with men in their superstitions, worshippings of images, etc. even to the wounding of their consciences, that they may secure their substance to themselves; and so it is true, whether willingly, or unwillingly, all the world wonders after the beast, and all the inhabiters of the earth have been made drunk with the wine of the fornication of the whore; such one way or other shall be defiled with women (the whore, or her daughters) so as to partake of their pollutions, either saying, a confederacy, or fearing their fear, Rev. 13. 3, 4. and 14. 4. and 17. 2. 1 Tim. 6. 9, 10.  
3. It leads to take God's name in vain, and that by swearing cursing, and so prosaining his name, Judg. 17. 2. Yea and by forswearing, breaking vows, and promises made to him, and of which he is witness, when such an one hath been swearing to his own hurt, or vowing and promising such things as stand, or prove in conclusion, cross to their greedy design. Thus Zedekiah and the people polluted God's name, in that, when they had made a vow; and covenant to give liberty to the servants, they broke it, and it may seem this was the cause of it; because the keeping it consisted not with their profit, Jer. 34. 8-16. Far from the least to the greatest every one was given to covetousness; and indeed often times this leads to breach of covenant, and promise, even when the promise made hath tended to their more free, and profitable seeking the kingdom of God, yet now they cannot keep it, they pretend, because it will be of great hurt, and prejudice to them; they have bought a piece of ground, or have a farm in their hands, and they must needs go (they have a necessity, or a necessity lies upon them so to do) and see it, look after, and improve it, and therefore they desire, and hope they shall be excused, Luk. 14. 18. But shall he prosper that doth such things? Yea more generally this leads to take his name in vain, and receive his grace in vain, while, though men call themselves of the holy city, and cry the temple of the Lord are we, yea and some of them may have been brought nigh to him by the blood of Jesus, and served him in his temple, yet they run with others to the same excess of riot, in surfeiting, and drunkeness, or in chambering, and wantonness, etc. and have fellowship with men in their unfruitful works of darkness; Oh how do such cause the name of God, and his doctrine to be blasphemed! Pro. 30. 9 How doth it open the mouths of men (not against this covetousness the root hereof, but) against the glorious Gospel, as if it were a ministry of ungodliness? how are the profane ones gladded, to see that those who formerly had escaped the pollutions of the world thorough the knowledge of the Lord and Saviour, and were separate from them; that now they are turned with the dog to his vomit, and that such can keep company with them, and swear, and drink; yea and sometimes be drunk also? this is a sport to them, and they are strengthened in their wickedness, and ready to say, it is in vain to serve God; and yet to this, in times of temptation especially, will covetousness lead one, Eph. 5. 16-18. They that will be rich (that have a design, and resolution so to be) fall into temptation, and a snare, (into the fear of man, in which they are entangled, and fettered that they dare do nothing that may offend them, Pro. 29. 25.) and (thence) into many foolish, and hurtful lusts, which drown men in destruction, and perdition, 1 Tim 6. 9 This will lead men into foolish lusts, even into such as seem not to stand with their design, such as drunkenness, in which they spend that they love so dearly; yet their having fellowship with men herein, tending to their getting, or keeping what they have, by gaining, and securing the favour of the world to them; hence it ultimately tends to their design.  
4. It leads to profane God's rest, to count Jesus Christ, who is the rest (in whom God hath taken up his rest, and well-pleasedness, and the rest he hath prepared for our weary spirits, and the refreshing, Heb. 4. 3, 4. Isa. 28. 12.) a common, and profane thing, and insufficient, to satiate our souls, and therefore leads to take up rest, and seek satisfaction in that which is not bread, and therefore will not satisfy; thus the fool in the parable resolves; I will say to my soul, take thy rest, etc. Luk. 12. 19 though he never came at it, nor will this satisfy, and therefore it is a vain conversation here to be seeking it. Yea and it leads to profane his holiday (that time he hath set apart for a solemn waiting upon him, and thereto ceasing from our own works, to signify to us, that it is he that doth sanctify us, and that, in ceasing from our own works, and by faith entering into his rest, Exod. 31. 13. 17.) I say it leads to profane it, not only by saying, when will the sabbath be gone, that we may set forth wheat? as counting that a wearisome time as it was with them, Amos. 8. 5. but more grossly; either by over-working themselves, and their servants in the six days, that they are meet for no hallowing his day; or employing them in doing their ordinary servile work, to the depriving them of waiting upon him, and provoking God's wrath, Neh. 13. 15-22. Jer. 17. 21-27. Isa. 58. 3. 7. 13.  
2. And so also, this is the root of unrighteousness, or worldly lusts, and contrary to our loving our neighbour as ourselves, as the grace of God doth instruct, yea and as he is thereby working it in us; and the righteousness of the law shall be fulfilled in them who are in Christ Jesus, who walk not after the flesh, but after the spirit, even the righteous affections, and services thereof, not by our own wisdom, and strength in observing the law as a law of works, and so looking on it as our duty, but in ceasing from our own works, and entering into God's rest, and thorough the spirit waiting for the hope of righteousness by faith, Rom. 8 4. Gal. 5, 6. 16. 21, 22. To this love of our neighbour, covetousness is contrary, Rom. 13. 9 And so it leads  
1. To dishonour Parents, whether natural, or civil, or those that by God's providence are set over us in that stead; and not to give them that honour, reverence, or obedience which is due to them, and to be given them in the Lord, even in the acknowledgement, and fear of him, and for the Lords sake, in reverence to his wisdom, and faithfulness, who hath set them in such a station of command, and authority, and us in the place of subjection. This will lead us to withhold from natural parents that honour due to them, in which is included a requiting them, in providing for them, and maintaining them when in straits, and brought to poverty: Thus the Pharisees who were covetous, they honoured not their parents, yea and taught others to transgress the command of God, and pretended godliness in thus transgressing. God commanded (saith our Saviour) saying, honour thy Father, and Mother, etc. But ye say, whosoever shall say to his Father, or Mother it is a gift, by whatsoever thou mayest be profited, (or it is Corban) a thing devoted and set apart for religious, and pious uses (possibly for the maintenance of such teachers, or such Pharisaical Ministers) he shall be free from the obligation of God's law; or is obliged to keep his former vow, and so cannot honour his Father, etc. Math. 15. 3-6. Mark. 7. 9-12. And this leads to rebel against authorities, and rulers set over us, and so to resist the ordinance of God, that men may set their nest on high, while yet they may pretend Godliness for so doing, 2 Tim. 3. 2. 1 Pet. 2. 11-17. And it leads others who would be accounted the most free from rebellion, to dishonour, or not to honour principalities, and powers, when their profit lies at stake. The grace of God instructs to render to all their due, tribute to whom tribute, custom to whom custom, etc. Now how many are there, yea and of those also who repute themselves, and would be reputed the best subjects, and most loyal to the higher powers, who yet would withhold from them what by Law or Custom is due to them, and defraud them thereof; yea many times steal their Customs; and if they are in such places as they can ease themselves of that which of right they ought to pay, they will rather lay it upon others shoulder; and however it is not of ou● conscience, but for wrath they do what they do, and the root thereof is the love of money, Rom. 13. 1-7. Tit. 3. 13. It's a rare thing to be found, that a man will out of conscience toward God give to the authorities what appertains to them, when they can by any means avoid it, and cleverly come off, nor will this be done, unless covetousness be abstained from; so far will covetous persons be from imitating our Saviour, who would pay what he was not obliged to, lest he should offend; that on the other hand, they will seek to keep, and hold what they are engaged to pay from those in power.  
2. So also it leads to murder, or kill another, and to those things which are included in, and lead to the murdering our neighbour, such as anger, wrath, etc. when it is without cause, or exceeds the due bounds, as to the measure, or continuance thereof, as our Saviour signifies, Math. 5. 21-23. How will this iniquity followed lead men to have an evil eye at, and envy the good, and prosperity of another, Pro. 28. 22. And to be angry with, and hate those that are faithful reprovers, Amos. 5. 10-12. Or secretly to wish, and desire the death, and removal of such, by whom they may be enriched; yea and actually to seek their destruction by whom they may increase to themselves, and satisfy their covetous desire; This led Judas to betray his Master; Jezabel, and Ahab to conspire, and compass the death of Naboth; Yea and it leads those in power to murder the innocent, and those that are quiet in the land; hence the Lord saith to Jehoiakim; thine eyes, and thine heart are not but for thy covetousness, and (as the fruit hereof) to shed innocent blood, Jer. 22. 17. Ezek. 22. 13-17. Yea how doth this lead them that have the faith of our Lord Jesus, to have it with respect of persons; and so to despise, slight, and undervalue the poor, and in their assemblies to bid them to set at their footstool (while they show great respect to such as have gay apparel, especially if they have but any hope of advantage from them) and herein they are guilty of murder, Jam. 2. 1-11. And to hate such as rebuke them faithfully, especially if they are poor in this world; and he that hates his brother is a murderer, 1 Joh. 3 15. Yea whence come wars, and fightings amongst us, strifes, contentions, confusions, & every evil work, come they not from this love to, and friendship of the world? See Jam. 4. 14. and so from that wisdom from beneath, which is covetousness in the root, Jam. 3. 14-16. These all are joined with this iniquity, Rom. 1. 29, 30.  
3. So it leads unto, and is the root of Adultery, Fornication, and such filthiness of the flesh as should not once be named amongst saints. Indeed as covetousness is more largely taken, so this filthiness is included in it, it being such an iniquity as in which men, or women not content with God's allowance, and gift, covet after some such person as is forbidden him of God, and that which leads to this iniquity is called, coveting our neighbour's wife, etc. He hath allowed every man, according to his instructions, to have his own wife, and every woman her own husband, but this lust insinuates to us that stolen waters are sweet, and that that only will give satisfaction which is the forbidden fruit, and so persuades that evil is good, and good evil; it is persuading that the unlawful enjoyment of such, or such a person will give rest to us, not because it will do so in conclusion, for when their lusts are satisfied, they are as far from having what they proposed to themselves as before; and whereas they conceited the having fellowship with such an one as is forbidden of God would tend much to their contentment, and therefore they covet greedily, and are even sick of this carnal love, yet it proves contrary to their expectation, and they are as far from rest as ever: Yea the object of their love, and lust, many times comes to be subject of their hatred: As in the case of Amnon. He loved his fair sister Tamar, and he was so vexed that he fell sick for her, as thinking it hard for him to do any thing to her; but when through the subtlety of his friend he had accomplished his desire, he hated her exceedingly (though she was fair, and a king's daughter, and he had so passionately lusted after her before) so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her, 2 Sam. 13. 14. 15. And as covetousness is more strictly taken for a love of, and desire after riches, so it is that which leads persons that are capable, to the committing of this sin of uncleanness; hence the admonition of having our conversation without covetousness, is immediately subjoined, after the Apostle said, Wheremongers and adulterers God will judge, Heb. 13. 4, 5. As if he would signify, that the having our conversation with covetousness will apt, and lead to that uncleanness: so they that are friends, or lovers of the world are called Adulterers, and Adulteresses, Jam. 4. 4. Possibly, not only because hereby their hearts are departing from the Lord, and so they commit spiritual adultery, but also to signify that the love of the world leads to outward and bodily adultery. Now this love of money is the root of this evil either indirectly, or more directly.  
1. Indirectly, as when it leads into such paths as occasion men's committing such iniquity, as when persons in marrying marry not according to the instructions of the grace of God, and are unequally yoked, and join themselves with such as they cannot love, as is meet in that relation; hence having no delight in their own yoke-fellows, they even expose themselves, and their yoke-fellows to any temptation, and are many times taken in this snare of the Devil; how many are there that pretended love to, and are married with such as they secretly loath, or however have no delight in, because their heart is inclined to its covetousness, and they thus fit themselves for this filthiness of the flesh. Hence the Apostle when he asserts the honorableness of marriage, 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 knowledge, but absent themselves one from another, and defraud one another too long for filthy lucre's sake, they lay open themselves, and their relation many times to the lusts of others, and which ever person offends, not only 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 engage others to them, or have the favour of the world, and be continued in the camp, and looked 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, etc. 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 learned 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 far 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 enrage the lust of uncleanness; hence they are joined together, 1 Pet. 4. 3. and chambering, and wantonness set as the consequent of surfeiting and drunkenness, Rom. 13. 13. and they said to defile the flesh, who feed themselves without fear, Judas 8. 11. good therefore it is to receive that admonition, Pro. 23. 13. 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 satisfy 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 hardening their hearts against the reproofs of his instruction.  
4. So it leads to steal from, and wrong another: and by stealing, and robbing is not meant only 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 Lawmakers (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 widows 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 thiefs (and to show wherein, it is added) every one loveth gifts, and followeth after rewards, they judge 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 follow for their work that they cannot subsist, Mal. 3. 5. which is looked 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 balances by deceit that they may buy the poor for silver, and the needy for a pair of shoes, and sell the refu●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, etc. 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 joined together, 1 Cor. 5. 10. And thiefs 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 neighbours, 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 enrich 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 soldiers to accuse no man falsely, 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 razor, and lie, 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 showing 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 favoured 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 will not seriously plead for, or seek to justify though they may walk in them, and serve them, until they have so long hardened their hearts against the instructions of wisdom, and its reproofs, that they are become past feeling, and so commit all manner of filthiness with greediness; such as murder, adultery, drunkenness, etc. 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 ourselves here on earth which is included in it, is that for which men will commend us; When thou dost well to thyself, men will praise thee, Psal. 49. 18. This is that which is highly esteemed amongst men (as our Saviour may signify 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 surfeiting, drunkeness, adultery, etc. 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 only, 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 poison of Satan's temptation, which leads them to think that riches are very excellent, and will render us happy in the enjoyment of them; hence we are admonished to cease from our own wisdom, that we may not labour to be rich (as before) Pro. 23. 4. Now than 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 ass' 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 labouring to be rich, especially if men find the life of their hands, and that they lust after, and labour 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 prise in the enjoyment; these being usually concomitants of this iniquity; As to say, the wisdom of this world (which is science falsely so called, and only 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 gains 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 honour 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 o●● bows before them, and the poor use entreaties to them (while they answer roughly)▪ and are even servants to them, Pro. 18. 23. and 22. 7. riches and honour 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 joined 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 neighbour, 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 honour amongst men; be accounted wise, and well accomplished persons, and what not.  
Yea, and not only 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 Saviour 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 Saviour, 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 Saviour as being one that did not keep them, Joh. 9 16.) and frequented Synagogues, and appeared righteous before men, being like whited sepulchers that appear beautiful outwardly; their covetousness did stand with this show of righteousness, so as they appeared righteous unto men; though within they were full of hypocrisy, and iniquity, yet this took not away their esteem among the people, Math. 23. 25-28. Yea though they devoured widows houses, yet for a pretence they made long prayers, Math. 23. 14. and so might be thought in their thus swallowing up the poor to do it only in piety, and godliness, and that the Church might be honoured, and provided for, and this disposed to pious uses, as also they pretended when they honoured not their parents, as is said. Math. 15. 4-6. so the Apostle tells us, That in the last days perilous times should come; For men should have a form of Godliness, and deny the power thereof, namely, either deny the mystery of Godliness, that God was manifest in the flesh; and so deny Jesus to be the Christ; or deny the preaching of the Cross in the words which the Holy Ghost hath taught it: or else deny the force, and efficacy of it upon them, and receive not the love of the truth so as to be saved thereby; now of these he saith, they are lovers of their own selves, covetous, 2 Tim-3. 2. 5▪ they minded earthly things, and yet had a form of Godliness. And according as was foretold by the Apostle, so doubtless it is in our days; many that appear very zealous, and religious persons, and that do, as the Pharisees did, esteem themselves better than others; yet their heart goes after their covetousness; and these new Pharisees fill up, if not exceed, the measure of their Fathers; evil men, and seducers waxing worse, and worse, as was foretold; and such suppose gain to be Godliness; namely, the seeking after that, and what conduces thereto, to be a right, and straight worshipping of God, 1 Tim. 6. 5. and thus it was in former times, those who were given to this iniquity were well spoken of, and cried up, and followed, while the true Prophets were hated, and persecuted. Compare Luk. 6. 26. with Jer. 8. 8-10. and 6. 13. Isa. 56. 10. 11. Yea and as this iniquity consists with a form of Godliness, so also it leads men, yea and the leaders also who are given to it, to cry peace, peace, to them who are guilty of it, and to flatter them as if they were in a safe condition, and that their covetousness is nothing else but a provident care, and circumspection, and looking after the main, Joh. 12. 5, 6. and their laying up for themselves treasures on earth is nothing but their duty, & providing for their families, which whoso doth not is worse than an infidel; and so men are strengthened in their wickedness, that none that listen to them, return from their iniquity, Jer. 6. 13, 14. and 8, 8-11. Yea and by means of the former considerations it appears, that it is a very hidden iniquity, it is so covered over either with a cloak of Godliness, as it was with the Pharisees, Math. 15. 4-6. and 23. 14. or with a cloak of righteousness, and honesty, as with men generally, that it is a very difficult thing to discern, and discover it; it so seeks to shroud itself under Godliness, and honesty, to both which it is an enemy (as before) that until it break forth into many of its fruits, or some gross ones, it's very hard so to see it, as to fasten a reproof on it; and so much the Apostle may signify, when he saith: Neither used we at any time flattering words, as ye know; (they might be competent judges of that,) Nor a cloak of covetousness, God is witness; (here he appeals not to them, for this might have been so hidden, they might not have discerned it, but to God which trieth the heart, who only knows the truth of it, and discovers it by his word which is quick and powerful, Heb. 4 12, 13.) 1 Thess. 2. 5.  
Now then by how much the more this iniquity is so highly esteemed of amongst men, and such an one as in which other desires of the mind are enfolded, and so exceeding grateful: Yea and it so consisting with a form of Godliness also, and being so generally inclined unto, and served by the Saints of the world, and they ready to cry peace, peace, to those that are polluted with it; and having such a large, and comely cloak to cover itself with, that it can hardly be discerned by so much the more we have all the greater need to be admonished to take heed, and beware of it; it being such a well favoured iniquity in the eyes of men, and of those that seem religious also. And as those seducers that come to corrupt from the simplicity that is in Christ are the more dangerous, the more specious they are in the outside of them, and therefore are we so often admonished of them, Math. 7. 14. 2 Cor. 11. 12-15. so these iniquities that are so closely covered over with other names, and looked upon as virtues, and so highly esteemed amongst men, are therefore the more carefully to be avoided by us, lest we deceive our own selves.  
Demon. 4. The disciples of Christ need to be admonished of this iniquity also, because how ever specious it is amongst men, yet it is an abomination in the sight of God, and doth greatly provoke his wrath, and for serving this iniquity, the wrath of God cometh upon the children of disobedience, namely, it comes continually upon them, while men continue it it, and are not washed from it, Eph. 5. 5. Col. 3. 5. For the iniquity of his covetousness was I wroth, and smote him, saith the high, and holy one, Isa. 57 17. And so  
1. He is wroth for this, and smites with the rod of his mouth, Psal. 110. 2. Isa. 11. 4. even with reproofs, and sharp rebukes in his word, and the faithful declaration thereof; He will reprove them, and set their iniquity in order before them, as Psal. 50. 21. So as even to wound them, and gall their spirits; and so he is said to hue by his Prophets, to slay with the words of his mouth, Hos. 6 5. and though this be to a gracious end, as are all his do while called to day, yet it is an effect of his wrath, or anger, for men's holding fast deceit, and refusing to return; and very grievous to him that forsaketh the way, Pro. 15. 10. The word of God (in its reproving, and discovering efficacy) is quick, and powerful, and sharper than a two-edged sword, Heb 4. 12. it even wound; the spirit of a man, when he seals home his rebukes in sharpness upon any one, so as he only can heal it again, by creating the fruit of his lips in his Testimony, peace, peace, etc. Isa. 57 18, 19 when he chides, and chides sharply, he even breaks the heart, that he may open men's ears to his discipline; though he is slow to anger, and therefore to chide; and plenteous in mercy, and therefore will not always chide, no retain anger for ever, but revive the heart of the contrite ones, that the spirit may not fail before him, Psal. 103. 8, 9 Isa. 57 15.  
2. And if men's uncircumcised hearts are not humbled, and they turn not at his reproofs, he will still, and further smite with his hand, or order great testimonies of displeasure, and that in laying afflictions upon men, yea and upon nations, for being given to, and serving this iniquity; and still it is more provoking in his peculiar people, his pleasant plant, that they should defile themselves herewith; hence believers are admonished with such an one as is called a brother, and is covetous, not to eat; and yet they might eat with a covetous one of this world, 1 Cor. 5. 10, 11. on such still his wrath comes, in laying afflictions upon their loins, and even withdrawing or withholding his manifested nighness, and the light of his countenance from them, and so ordering still, and further to them, wrath with their sickness; Eccl. 5. 17. and so he hides him and is wroth; and this is a great aggravation of men's afflictions, of theirs especially, who know how satisfying, and reviving the light of his countenance is, Isa. 57 17. Psal. 10. 1. Yea by continuing herein, he may be provoked to order, and send furious rebukes upon those nations on whom his name is called; such as sword, famine, pestilence, etc. so the Prophet saith, I am full of the fury of the Lord, I am weary with holding it in, I will pour it upon the children abroad, etc. and their houses shall be turned to others with their fields, etc. For I will stretch out my hand upon the inhabitants of the land, saith the Lord, Why so? for from the least of them even to the greatest of them, every one is given to covetousness, Jer. 6. 11-13. etc. and 8. 10-13. He would recompense their way upon their heads in those judgements; As they had been keeping all for themselves; so he would give it all into the hand of their enemies, and as they had not served the Lord in the abundance of all things; so now they should serve their enemies in the want of all things, Deut. 28. 47, 48. Yea for this and the direct fruits of it he permits, and orders them to be oppressed by those that are over them, Mica. 2. 14. and 3. 14. Yea for this he may be provoked, and will take away his Prophets, righteous, and merciful ones, and turn the songs of the Temple into howl, send a famine, even of hearing the words of the Lord, and though men fast, and pray, not hear, but cover himself with a cloud that their prayer should not pass through, Isa. 57 1, 17. with c. 58. 3, 4. etc. and 59 1, 2, 3. Ezek. 33. 31-33 Amos. 8 3-12▪ Mica. 2. 1, 2-6. and therein write men's sin upon their punishment, that as they have not dealt their bread to the hungry, nor given drink to the thirsty, so he will withhold the bread of life from them, & the fair Virgins, & young men shall faint for thirst, Am. 8. 11-13. Yea in following after this, he may permit some to fall into such fruits of it as to be cut off untimely, and be punished by the Judges, and die shameful deaths in the open sight of others for their admonition, Josh. 7. 21-25. and yet be so punished in this world, as to have all their punishment here, that they may not be condemned hereafter. Yea his wrath may so come upon men for persisting herein against the light, and admonitions of his grace, as to give them up to a reprobate mind, to do those things that are not convenient, because they have been filled with all unrighteousness, covetousness; Rom. 1. 28, 29. to worship the beast who opens his mouth in blasphemies against God, Rev. 13. 8. to finish iniquity, and so fall into desperation, Act. 1. 18. And however the day of the Lord shall come on all them that dwell on the earth as a snare, either in particularly taking them away by death, as it did upon this man, who assured himself of much rest, & happiness, and that he was laid in many years; thou fool, saith God, this night shall thy soul be taken from thee, Luk. 12. 20-21. or however generally when God shall send us Jesus again, to destroy them that destroy the Earth; then the inhabiters of the Earth shall be taken in the snare, and they shall not escape, Isa. 24. 17, 18. Luk. 21. 34, 35. 1 Thes. 5. 3.  
3. And further, and for ever the wrath of God shall come, and cometh upon such as abide herein, and are not washed in the name of the Lord Jesus, and by the spirit of our God; no covetous man, who is an idolater ●ath any inheritance in the Kingdom of Christ, and of God, Eph. 5. 5. no such an one, as such, and unless his name be changed in Heaven, shall inherit the Kingdom of Heaven, 1 Cor. 6. 10. But they drink of the wrath of God which will be poured out without mixture into the Cup of his Indignation, and shall be tormented with fire, and brimstone in the presence of the Holy Angels, and of the Lamb, Rev. 14. 6-11. they are now numbered with, and reckoned amongst Idolaters, Adulterers, effeminate, etc. yea covetousness is the root of these, as is in part shown, and they shall have their portion with them in Hell fire, where their worm dyeth not, and their fire is not quenched; Oh that we may not deceive ourselves, but know, that now God abhors the covetous, Psal. 10. 3. and will hereafter in flaming fire take vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus; now consider this ye that forget God, lest he tear you in pieces, and there be none to deliver.  
Having thus according to my weakness spoken to the instruction, I shall add somewhat by way of usefulness. And so  
1▪ From what hath been said in showing the evil, and deceitful nature, and bitter fruit of this iniquity, I have in some measure been made sensible of my need of crying to God, with the Prophet, who, after he had said, O Lord the hope of Israel, all that forsake thee shall perish, and they that depart from me, shall be written in the Earth (where their hearts have been) because they have forsaken the Lord the Fountain of living waters; adds, Heal me, O Lord, and I shall be healed, etc. Jer. 17. 13, 14. it may seem, he was made sensible of his own miscarriage, and that he needed God's mercy in forgiving, and cleansing him; or otherwise he might have been reputed guilty of the like transgression; which procures such wrath: or as the Prophet David, when he had been imprecating, and prophesying, that such should be ashamed which transgress without cause; cries out to God; Remember, O Lord, thy tender mercies, etc. remember not the sins of my youth, nor my transgressions, but according to thy mercy remember thou me, for thy goodness sake; Psal. 25, 3-7. as signifying that if God had marked iniquities against him, he could not stand as justified before him; so may I say also; For thy name's sake pardon mine iniquity (of this nature) for it is great; hid 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 show unto us, that what is highly esteemed 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 virtues: Men have generally an high esteem of the desires of the mind (as before is shown) of the wisdom, riches, honours of this world, and praise of men; and establishing a righteousness to themselves, etc. 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 brothers, and sometimes 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 judgement, and wisdom of a man, as it defiled, leads him to seek after, that it would persuade us, that it is nothing to serve such an inclination: Yea many that hate the fruit of this iniquity, love the root, and persuade themselves there is little, or no hurt in it; They think indeed drunkenness, uncleanness, etc. are abominable, as indeed they are; but covetousness is but a little moat: like the scribes, and Pharisees, those foolish, and blind guides, who said, whosoever shall swear by the temple, it is nothing, but whosoever shall swear by the gold of the temple, he is a debtor, etc. 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, etc. 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, etc. and yet be guilty of this, which is as, and more dangerous, Compare Luk. 18. 11. with 16. 14. they can severely condemn dat 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 ourselves, and search, and try our hearts, and ways 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 ourselves.  
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 Saviour 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 signs of it, for they were divers, Leu. 13. For though a man's heart goes after his covetousness, yet he may not be strongly inclined to some of its fruits, nor be under the power of enticements 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 transgressor, and so mayst be deeply guilty of this iniquity, Jam. 2. 11. haste not thou who thus justifiest thyself, 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  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 Christ's left hand, and who shall go into everlasting fire, Math. 25. 41. 46. haste thou not out of love to the things of this world consumed what thou hadst put into thine hand upon thy lusts, in pampering thyself, and faring deliciously every day, and so received, and enjoyed thy good things, and thy poor brother mean time received his evil? This the iniquity of the rich man in the Parable which our Saviour speak after the affirming the Pharisees were covetous, and his reproving them, Luk. 16. haste 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 rebuked thee; and secretly hated the faithful reprovers, and spoke 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 labour been to enrich thyself, 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 rejoicing therein, and lifting up thyself above thy poor brethren, yea and departing from the Lord, and from the assemblies of God's people; for fear of being taken, and losing 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 embrace 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 walked by his example, when he might give according to ability, and though thou hadst much more in thine hand, yet wouldst 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 in the light of the glorious Gospel, thou mayest see how little reason thou hast to acquit thyself, 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 thyself 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 lucre's 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 lust's warring in thy members have kept thee from bringing forth this fruit of it; As thou mayest ●● 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 only further add (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 highminded, 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 loathe; Judas was a thief some time before he endeavoured to betray his Master: And Hazael could say at one time, is thy servant a dog 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 loathe, 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, etc. yet it is a blessed thing to fear always, and to be jealous of thyself, that thou mayst 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, etc. 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 ourselves, and if this iniquity of covetousness be in our hands put it fare 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, etc. Psal. 119. 36, 37. This admonition is here by our Saviour 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, etc. For they may be so weakened, 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 youngest 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 slight this warning; For the Holy Ghost gives it to all that are in Christ, not only 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 murmur 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 showed 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 Saviour, for he looks not to reap where he hath not sown, though wicked servants so charge him, Math. 25 24-26. his yoke is easy, and his burden light, & his commandments are not grievous, Math. 11. 30. 1 Joh. 5 3. & therefore he doth not only 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 its 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 completed for us in Christ, and therewith saving strength also, to enable us, that denying ungodliness, and worldly lusts, we may live soberly, etc. Tit. 2. 11, 12. and otherwise we cannot flee from what is reproved, for we have no sufficiency of ourselves, as of ourselves to think any thing that is good.  
We shall therefore together show, 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 (complete, 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 men's 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 m●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, etc. 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 show 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 showed 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 bore 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 iniquities; 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 virtues 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 show 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 only 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 fullness of grace, and truth, Joh. 1. 14-17. and hath obtained 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 glorified 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 quickening spirit, the Lord, the fountain of living waters, wisdom, 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 fountain 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 show 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 of the Gospel is showed to us that we may take heed and beware of iniquity in General, and so of this of covetousness; For in what is said we may see and learn  
1. That there is forgiveness with him. For  
1. We are not now necessarily under the guilt, and dominion of our sins, for as is said, he is raised for our justification, who died for our sins, and this so virtuous that as all have sinned, and are come short of the glory of God, so they are justified freely by God's grace through the redemption that is in Jesus; and this true before he is set forth to be a propitiation through faith in his blood, Rom. 3. 23-25. He hath so satisfied God's justice, fulfilled his truth, appeased his wrath, answered his law, and so paid our debt; that now the wrath of God doth not abide on any man simply, because our first Father hath sinned, and we in him, or because we are naturally, and unavoidably polluted, and defiled in our own persons, as we come to have a being from him, and so are necessarily inclined to pride, covetousness, etc. This is not the condemnation, that we are by nature, and first birth darkness; but that light is vouchsafed, and men love darkness rather than light, etc. Joh. 3. 19 The judgement of this world was executed upon, and suffered by Jesus Christ, so that no man is condemned because he hath sinned in the first Adam simply, and comes forth from him necessarily polluted; but there is a door of repentance opened, and all the ends of the Earth called to look to him, and be saved, Isa. 45. 22. Nor shall any man perish for ever in that first death, but be all raised again by the man Christ Jesus; and shall not then be judged according to that first rule of judgement, Joh. 5. 22-27. And this, because Jesus Christ by the grace of God tasted death for every man, and is raised again from the dead; and indeed otherwise we are yet in our sins, and must so abide for ever (for no man can redeem his brother, Psal. 49. 7.) and all faith preaching, and hope is in vain, 1 Cor. 15. 14-17. if there were any one man for whom Christ hath not by the grace of God tasted death, it were impossible for such an one to flee from covetousness, and in vain to warn him so to do; The house of Israel were reasoning rightly, if there had been any ground for their so saying; If (say they) our transgressions, and our sins be upon us, and we pine away in them, how can we then live? how can we turn to God from Idols to serve the living, and true God? it is impossible, Ezek. 33. 10. So may we say; if men's sins be upon them which they are naturally, and necessarily guilty of, and polluted with, there is then no hope, the case is desperate; But what he said to them when they were so reasoning, As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live, Verse. 11. is generally true concerning mankind, while he is calling to them; and of the truth of this he hath given his Son for a witness, in that he appointed him, and he was manifested to take away our sins, and in him is no sin, 1. Joh. 3. 5. As the first offence was unto all men to condemnation, so the righteousness of the last Adam was to all men to justification of life, in an answerable sense, Rom. 5. 18▪ he once in the end of the world appeared to put away sin by the sacrifice of himself, Heb. 9 26. and by virtue, and as the effect thereof, he hath delivered us in himself from the power of our enemies; Now (saith he) is the judgement of this world (namely when his soul was troubled) now shall the Prince of this world be cast out (namely, from being the Prince of the world, as he was necessarily according to the curse of the law,) And I, if I be lifted up from the Earth, will draw all men unto me, (namely from under the judgement of the world, and dominion of the Prince of the world) Joh. 12. 27, 31, 32. Joh. 17. 2. Math. 12. 28, 29. Now then herein is further evidenced, that man may lay a part all filthiness, and so this of covetousness, in that, that snare of Satan is broken, and we are in Christ delivered, without which we had been necessarily bondslaves to him, and led captive by him at his pleasure, being shut out, and banished from God; But he hath delivered us in himself, out of the hands of our enemies, that we might serve him without fear, in righteousness, and holiness before him, etc. Luk. 1. 73-75. Psal. 98. 14. Col. 2. 15. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men; For he hath broken the gates of brass, and cut the bars of iron in sunder, Psal. 107. 15, 16. He hath broken down the middle wall of partition between God and us; hath taken out of the way all that was in the way contrary to us, nailing it to his Cross; and having spoiled principalities, and powers, he made a show of them openly triumphing over them in himself, Eph. 2. 14, 15. Col. 2. 14, 15. Psal. 47. 15, 6. and 68 18.  
2. Herein is also shown, that Jesus Christ hath not only purged away the guilt of that first sin, and sinfulness from before the presence of God; but also that he hath obtained power into himself to make reconciliation for the sins of the people, which they are guilty of upon a new account, and which deserve new wrath, even the wrath to come; he hath not only received gifts in the man for men (as they come to have a being from Adam) but for the rebellious also (that are disobedient, and gainsaying to the Gospel, compare Isa. 65. 2. with Rom. 10. 21.) that the Lord God might dwell among them, Psal. 68 18. without which they could not possibly be made an habitation for him. He offered up sacrifice, first for his own sins (which were imputed to him, and accepted by him as his to answer for) and then for the peoples; and this he did (not often, as the former High-priests, he needed not to do it daily, but) once, when he offered up himself, Heb. 7. 27. and 10, 11, 12. He hath not only made peace for us by the blood of his Cross; But he is our peace, Eph. 2. 14. the propitiation for the sins of the whole world, 1 Joh. 2. 2. and the propitiatory, and Mercy-seat, and so set forth in the word of faith, Rom. 3. 25. and as in our types of old, the Mercy-seat was put above, and so did cover the ark in which was the two tables of the covenant, whereby our sinfulness, and vileness is discovered, Exod. 25. 21, 22. even so Jesus Christ he is the true Mercy-seat, the covering for our personal sins, in which we also transgress the law; & 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 thorough 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 mayest be feared, Psal. 130. 3, 4. Herein the grace of God, & gift by grace doth exceed the first offence; For the judgement 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 Adam's 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 thiefs, covetous ones, rebellious transgressors, 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 encouraged 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 oil 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 died 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 manner, and custom to open, and allege, that Christ must needs have suffered, and risen again, Act. 17. 3. this then shows that we are debtors but not to the World, that we should love it, or the things thereof; Was it crucified for us? Or were we baptised into the name of it that we should set our hearts, and affections on it? What engagement hath it laid upon us that we should forsake the Lord, the fountain of living waters, and lust after, and hue to ourselves 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 will be powerful to strengthen us to mortify our members, which are on the earth. Thus the Apostle sound it; God forbidden 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 rendered as a dead, vile, unprofitable thing to him, as that in which he could take no delight; in the preaching of this Cross it appears, 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 thorough 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 baptised into Christ, and thereto were baptised 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 showed unto us a rich, and complete 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 enjoyment will give rest to us; in which also he is showing the emptiness of all other things: For the holy Spirit in glorifying Christ, therein shows 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 wisdom and knowledge, Col. 2. 3. riches, and honour are with him, yea durable 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, etc. Pro. 3. 13. 15. and 8. 19 How much better is it to get wisdom than gold? etc. 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 obtain his love? no, if a man would give all the substance of his house for love, it would utterly be contemned, Cant. 8. 7. Pro. 11. 4. Zeph. 1. 18. their silver, and their gold shall not be able to deliver in the day of the Lords Wrath; they shall not satisfy their souls, nor fill their bowels, Ezek. 7. 19 But God hath freely provided better things for us; in which is shown, that those uncertain riches have no glory as compared with the glory of this durable riches in Christ, this man who hath made peace for us, and is our peace, is more precious than fine gold, than the golden wedge of Ophir, Isa. 13. 12. He is so in himself, and to them that believe he is precious; this is that treasure hid in a field, the which when a man hath found he hideth, and for joy thereof goeth, and selleth all that he hath, and buys that field; counts all as dung, that he may win him, and be found in him, Math. 13. 44-46. Phil. 3. 7-9. How powerful would the consideration hereof be to engage to set our affections on things above, and not on things on the earth, Col. 3. 1, 2. Considering also, that as there is such an excellency in those riches which the Lamb hath worthily received, because he was slain, Rev. 5. 12. so he is possessed of them for us, even for us mankind; hence all are called upon to come to the Waters, even every one that thirsteth; not only those that are gracious thirsters, and who thirst after more from the tastes they have forehad of the graciousness of the Lord; but such also as are seeking refreshing where it is not; and so are reproved for labouring for what is not bread, and spending their money for what profits not, Isa. 55. 1-6, 7. Yea our Saviour on this ground, because all things are delivered to him of the Father invites all that labour, and are heavy laden to come to him, and he would give them rest; in which he signifies that they were such as had not yet rest though they laboured for it; and therefore they were not labouring for it, or seeking it where it was, and yet he graciously calls them, Math. 11. 27, 28. and instructs those that were labouring for the meat that perisheth, to labour for that which endures to eternal life, Joh. 6. 27. as intimating this meat was prepared for them, and indeed the bread which he gives is his flesh which he hath given for the life of the world, Joh. 6. 51. so that also in seeking after this he will give it unto them; Pro. 2. 1-6. As he hath obtained all into himself that are excellent for mankind, so he hath given unto us assurance in his great, and precious promises confirmed by his blood that every one that asketh shall receive, Math. 7. 7, 8. and such encouragement he hath not given us, that in labouring to be rich, he will grant our desire herein; yea in mercy he may so disappoint, and befool us, that we may not find the life of our hands; But if any lack wisdom, let him ask it of God who giveth liberally to all men, and upbraids not, and it shall be given him, Jam. 1. 5. were this provision in Christ never so satisfying, and enriching (as it is infinitely so) yet while men are ignorant that it is prepared for them before they come, and whether they come, or no, and sure to be had in seeking after it, they content themselves with their husks rather than to run at such an uncertainty for such things as are not seen; & that message which comes to men by the hand of a fool cutteth off the feet, Pro. 26. 6. it hinders them, and takes off their affections, and pursuit after the things that are so infinitely worthy, and more to be desired than gold, yea than much fine gold; while fools (who consent not, or come not up, to wholesome words, even the words of our Lord and Saviour, 1 Tim. 6. 4, 5. and so know not whether Christ hath died for those they declare their message to, or whether God loves them, or there be any better things certainly prepared for them in Christ before they seek, and whether they seek, or no, and so, sure to be had in seeking) do yet exhort men to labour to know whether Christ died for them, to labour for that meat which endureth to eternal life, to get an interest in Christ, to labour to repent, and turn to God. The things that are not seen, though excellent, yet are such as men naturally have no delight in, or desire after; and therefore the Holy Ghost, not only commends them to us as those things that are principal, and most ; but also, assures men that all things are ready for them; the bread is prepared, and wine mingled, Math. 22. 4 8. Pro. 9 15. Isa. 55. 1 4-6. and affirms that those that follow lying vanities forsake their own mercies, lose their own souls, deny the Lord that bought them, Jona. 2. 8. Math. 16. 26. 2 Pet. 2. 1. and that in coming to Christ, as God is drawing them, they shall not be ashamed of their hope: That so men may be encouraged upon principles of certainty, and truth to seek the Lord while he may be found: it was the consideration that there was bread enough in his Father's house, and to spare, that made the Prodigal resolve to return to him, and no longer expose himself to perish with hunger, Luk. 15. 17, 18. This branch of the Testimony of Jesus the Apostle delivered first of all unto the Corinthians, while they were some of them thiefs, covetous, etc. to wit, that Christ died for their sins, and was buried, and risen again the third day, etc. to redeem them from this iniquity; and it was powerful, for by it they were saved, etc. Compare, 1 Cor 6. 10. 11. with Chap. 15. 13. Yea  
4. He hath made such provision in his great and precious promises which are all confirmed in the blood of Christ, and sure to all the seed, forgiving to us whatsoever is good for us in, and to to our seeking after him, as is powerful, as viewed in the Cross of Christ, to preserve us from covetousness: Jesus Christ who was for a little while made lower than the Angels, that he might by the grace of God taste death for every man: is now crowned with glory, and honour; and he hath not only received all spiritual blessings in Heavenly things, such as pardon, righteousness, wisdom, eternal life; but God hath given him dominion over the works of his hands, and hath put all things under his feet, though yet we see not all things put under him; This was contained in the loss of the first public man, that having sinned, he deprived himself of the glory of God, and so of that dominion which God gave him over the works of his hands; but now Jesus Christ hath restored that which he took not away, Psal. 8. 4-8. with Heb. 2. 7, 8. The Earth is the Lord Christ's, and the fullness thereof, Psal. 24. 1. with 1 Cor. 10. 21-26. All power is given to him in Heaven, and in Earth, Math. 28. 18. Indeed this is not gloriously manifested now, as it shall be hereafter, but we by faith may know that God hath put all things under his feet, Eph. 1. 21, 22. All that the Father hath is his, Joh. 16. 15. and he, as thus furnished, hath given us assurance in his promises that in seeking him we shall have of these things what he sees needful, and good for us; which promises are so ratified, and sealed by his blood, that there is no reason, or room left for us, while walking in the light of the Lord, to call into question his faithfulness in performing, see how the Holy Ghost sets this before us to preserve from covetousness, and from the practice of those that exercise themselves thereto: Our Saviour when he warns his disciples of taking thought for their life, or body, he gives this instruction and promise to them, seek ye first (in, and unto all things) the Kingdom of God, and his righteousness, and all these things (namely, what you shall eat, what you shall drink, and wherewith you shall be clothed) shall be added to you, Math. 6. 24-34. so the Apostle saith, Let your conversation be without covetousness, and be content with such things as you have (namely as you have, prepared in Christ, in whom all things are yours, even the world, life, things present, etc. 1 Cor. 3. 21-23. and which you have assured to you in his promises, and he is giving to you in his way.) For he hath said, I will never leave thee, nor forsake thee; so that we may boldly say, the Lord is my helper, etc. Heb. 13. 5, 6. Psal. 34 8-10. Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy, to deliver their soul from death, and to keeps them alive in famine, Psal. 33. 18, 19 see also Psal. 37. 3, 4, 19 and 84. 10, 11.  
He hath not promised us meat for our lust, or that he will give unto us such accommodations as our natural spirit is desiring, and craving, that may be hurtful for us; but what ever he sees we need to our seeking him he will not withhold. Yea he may bring his people into many straits, so that they may be in hunger, and thirst, in fastings, in cold, and nakedness, for the trial of their faith; and that they may learn to live the life they live in the flesh by the faith of the Son of God, who loved us, and gave himself for us: But he will cause all things to work together for good to them that love God, who are the called according to purpose, Rom. 8. 28-32-37 39 Yea and he that gave his Son in due time to die for us ungodly ones, while without strength, will in due time, and seasonably be mindful of his covenant, in giving meat to them that fear him, till they have finished their course, Psal. 111. 4, 5. Oh what powerful arguments are contained, and what complete encouragement is given to us in this word of the beginning of Christ, to strengthen us to receive this admonition, viz, To take heed, and beware of covetousness.  
2. That men may take heed, and beware of covetousness while called to day, is manifest, in what Jesus Christ is now doing in his present work, and office whereto the Father hath appointed him; and that both in what he doth to us from Heaven in the name of the Father; and in what he doth for us in Heaven with the Father, in both which he is the Saviour of all men, especially of them that believe. And so  
1. Jesus Christ who hath made peace for us by his blood, and is our peace; in whom dwelleth the fullness of the Godhead bodily, is appointed, and hereby fitted to be, and is the great Apostle by whom God hath spoken to us in these last days, and by whom he still speaketh in his Testimony by his Spirit to our spirits, that we might know the things freely prepared for us, and given us in himself, that through the knowledge of it we might be redeemed from the Earth; he is the great peace-preacher, preventing every man in due time with some discoveries of his goodness; and especially us, amongst whom the Scriptures in the records thereof are preserved; He is the true light that lighteth every man that cometh into the world; and more advantage doth he give to us, upon whom his name is called, in opening our blind eyes in due time, and turning us to God from Idols, and so saving us from our sins; For to this end hath God appointed him to be the light, that he might save us; for thus he saith, I have given thee for a light of the Gentiles, that (by this means) thou ma●st be for salvation to the ends of the Earth, Act. 13. 47. The grace of God that bringeth salvation to all men hath appeared, teaching us, that denying ungodliness, and worldly lusts, we should live soberly, etc. Tit. 2. 11, 12. it brings salvation to all men in due season, not finds it in men beforehand; and it is saving, not only it hath such a tendency in it, but also there is saving strength accompanying it, to strengthen men to receive it in its appearance, and therewith to deny worldly lusts, etc. Otherwise how glorious soever the things be which Christ hath wrought, and obtained into himself for us, men cannot take heed, and beware of any thing reproved; For man is born like a wild Ass' colt, the way of peace they know not; they have no wisdom in them; they cannot know those things which belong to their peace, for they are spiritually discerned; nor can they see the iniquity of covetousness, but may think it to be godliness; every man by his knowledge is brutish; and thence they have no freedom of will to choose life, and refuse death; no affection to, or desire after things that are above; But God hath put his spirit upon his Son, and hath given him for a light of the Gentiles, to open the blind eyes, etc. Isa. 42. 1-6. 7. and 49. 6-9. and good, and upright (faithful to him that appointed him) is the Lord; therefore will he teach sinners in the way, Psal. 25. 8. so that when men are walking in the iniquity of their covetousness to the provoking God to wrath, and to smite them, etc. he (to recover them therefrom) creates the fruits of his lips, peace, peace, to him that is far off, Isa. 57 17-19. he makes known his words to the worst of sinners, and particularly to those that are greedy of gain, and therewith reproving them, Pro. 1. 19-23. upon whom doth not his light arise? Job. 25. 3. The Holy Spirit doth convince the world of sin, because they believe not on Christ; that is, he doth both reprove, and fault them; and not only so, but convince them, and evidence to them, that this is their 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 showing to them; Job. 16. 8-15. That is to say, to the convincing them of their sinfulness, he shows to men, that Christ hath died for them, and is risen again, and hath received all fullness, and compleatness into himself for them, that they might run unto Jesus Christ with a relinquishing all other things, Isa. 55. 15. 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 enlighten 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 rendering his blood so precious before them, in showing the peace thereby made, the victory thereby gotten, the righteousness thereby completed, 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. strengthening 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 only 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 virtues of his sacrifice offered once for all, patience, and forbearance is exercised, and space of repentance vouchsafed to rebellions one's, 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 patiented 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 battles, supply their wants, and perfect what concerns them; He is a Sun, and shield, 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. judge the world, 1 Cor. 6. 2. inherit the earth, Psal. 37. 9-11. have power over the nations, and rule them with a rod of iron, Rev. 2. 26, 27. and then completely bear the Image of the Heavenly in their bodies, which shall be fashioned into the likeness of his glorious body; In their spirits, enjoying the harvest of all blessing, of which they have now but a first fruits. In that dominion, and rule that shall be given them when he shall make new heavens, and a new earth, 1 Cor. 15. 49. in being Christ's they are Abraham's seed, and heirs according to promise, and so heirs of the world to come, Rom. 4. 13. Heb. 2. 5. and shall enjoy the heavenly Canaan, which was given to Abraham, and his seed by an everlasting covenant; the which he hath not yet possessed; God gave him none inheritance in it, no not so much as to set his foot on, yet he promised he would give it to him for a possession, and to his seed after him, Act. 7▪ 5. and faithful is he that hath promised, who also will do it; This everlasting covenant being confirmed by the blood of Jesus, who is brought again from the dead, and alive for evermore, being the great shepherd of the sheep, and Mediator of the new Testament— that the called may receive the promise of the eternal inheritance, Heb. 9 14. and 13. 20. and blessed is he that believeth; for there shall be a performance of the things that are spoken. Christ himself as raised from the dead, being the foundation and ground of it; and he as given to us in the Gospel, and by faith received is that in which God makes with us, and gives us assurance of the everlasting covenant, Isa. 55. 3. with Act. 13. ●4.  
Now this blessed hope which is declared to us in the word of the truth of the Gospel, is very powerful, as viewed in the Cross of Christ, to deliver us from this present evil world; we are saved by hope from our sins, and so from loving, and lusting after this World. Hence frequently the Holy Ghost sets this before us, to take off our hearts from the things here below, and that we might be without carefulness, and covetousness. Thus our Saviour in this Luk. 12. takes occasion from the miscarriages of this man who desired him to speak to his brother to divide the inheritance with him, to warn his disciples of taking thought for their life what they shall eat, etc. And to seal home that admonition, saith; Fear not little flock, For it is your Father's good pleasure to give you the kingdom, (therefore) sell that you have and give alms, etc. Luk. 12. 22-32-35. so the Apostle saith, When Christ our life shall appear, then shall ye also appear with him in glory; Mortify therefore your members that are upon the earth— covetousness which is idolatry; Col. 3. 4, 5. He that hath his hope in Christ, that when he shall appear we shall be like him, etc. purifieth himself as he is pure. As Christ is pure in his work, washing, and cleansing from desires of being now manifested, and from minding, and affecting the things of the world, so such an one purifieth himself, daily, and continually he goes on so to do, 1 Joh. 3. 13. how forcible was this blessed hope with the holy men in former times, to redeem them from the earth,; they saw the promises afar off, and were persuaded of them, and embraced them (kissed, and closed with them, as very , and lovely) and (as the effect, and consequent thereof) confessed that they were strangers, and pilgrims on the earth, etc. Heb. 11. 13. 16. And by faith Moses preferred the reproach of Christ before the treasures of Egypt, and refused to be called the son of Pharaohs daughter; For he had respect to the recompense of reward, Heb. 11▪ 24-26. and if this had such efficacy on them, when they saw the promises afar off, would it not now rather crucify us to the world, and the World to us, were we looking to those things not seen? considering, that the promise God made to the Fathers he hath fulfilled, in that he hath raised Christ from the dead, in whom all the promises of God are yea, & amen, Act. 13. 32, 33. 2 Cor. 1. 20. would it not make us willing to go forth unto him without the camp, bearing his reproach; For we have here no continuing City, but (have good reason to) seek one to come, Heb. 13. 13, 14. Yea and especially now the grace of God doth instruct, and move us to have our conversation without covetousness, For the end of all things is at hand, 1 Pet 4. 7. the time is short, it remaineth that both they that have wives be as if they bade none, (as with respect to covetousness, and carefulness, in laying up for themselves, and theirs here on earth) and they that weep (for any loss, deprivation, or disappointment in God's providences ordered to them) as though they wept not; and they that rejoice (for any gain advantage, or increase) as though they rejoiced not; and they that buy (that they may have some visible maintenance secured to them) as though they possessed not, etc. For the fashion of this world passeth away, 1 Cor. 7. 29-32. Wherefore gird we up the loins of our mind (from wand'ring in our desires after the things on the earth, or setting our hearts upon them) be sober, and hope to the end, for the grace that is to be brought at the revelation of Jesus Christ; For yet a little while, and he that shall come, will come, and will not tarry, now the just shall live by faith, 1 Pet. 1. 13. Heb. 10. 37. 38▪ 2 Per. 3. 11-14.  
2. And that we may take heed, and beware of covetousness, consider the terror of the Lord, against those that continue therein, as declared in the Gospel.  
The Lord will be terrible unto them, such as such shall not inherit the Kingdom of God; let no man deceive us with vain words; for because of this the wrath of God cometh continually upon the children of disobedience to the glorious Gospel which comes to redeem and deliver from the earth, and from having fellowship with men in this unfruitful work, 1 Cor. 6. 10, 11. Eph. 5. 5-7. Col. 3. 5, 6. The day of the Lord will come as a snare on all them that dwell on the face of the whole earth, Luk. 21. 34, 35. The Lord will be very terrible to such in that day of wrath; in that day shall a man cast his idols of silver, and his idols of gold, which they made each one for himself, to worship to the Moles, and to the Bats, to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth, Isa. 2. 16. 21. Oh let us not by following lying vanities forsake our own mercies; what will it profit a man to gain the whole world, and lose his own soul? these are idolaters, and as such they shall be punished, their worm dyeth not, in that lake into which they shall be cast, and their fire is not quenched. Were it not infinitely better for us now to receive the love of the truth that we may be saved from our iniquities, and idols, than expose ourselves to the wrath to come? Oh who knoweth the power of it? what shall a man than give in exchange for his soul? than a great ransom cannot deliver; will he esteem thy riches, no not gold, nor all the forces of strength; Job. 36. 18, 19 these profit not in a day of wrath. Oh how dreadful will it then be, when the Son of man shall say, Depart ye cursed into everlasting fire, propared for the Devil, and his angels? For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not, Math. 25. 41-43. He saith not, your heart was so given to your covetousness, you so loved the world, and the things thereof, that you defrauded me, and took away from me wrongfully what was mine; you were not content with that portion of earthly things that was in your own possession, but you coveted mine, and took it away by violence, and extortion, and so exposed me to hunger, thirst, cold, and nakedness; no, this was not directly laid to their charge, though this is strongly supposed to be a more grievous iniquity; but that for which they are sentenced to everlasting destruction from the presence of the Lord, it is, that they did not cast their bread upon the waters; they withheld more than was meet, and now it tends to this great poverty; they are now left destitute of his favour, and for ever separated from him, and doomed to the vengeance of eternal fire; now when his poor servants that formerly enjoyed their evil things are comforted, those who formerly enjoyed their good things are tormented, and shall be so for ever; For there will then be such a great gulf fixed, that there is no passing from that state and condition to another, Luk. 16. 25. at this our heart may tremble, and be moved out of place; who amongst us will give ear to this? who will hearken, and hear for the time to come? such an one as thus shuts up the bowels of his compassion when opened, may possibly by some men be looked upon as an hard man, and as one that too much loves his money, and this may be deemed as a venial, or small offence in him; and yet he may pass for an honest man, though somewhat hard; but were it wisely considered, how such will hereafter be proceeded against, it would, as viewed in Christ (in whom there is now forgiveness, and cleansing, and power to deliver from the wrath to come) be powerful to awaken us to quit ourselves from this iniquity.  
What hath been said, in showing that we may take heed, and beware of covetousness, and by what means we may do it, may be of usefulness to us.  
Use. 1. To show unto us the preciousness of the blood of Christ, in its virtue, and in its discovery for redeeming us, 1 Pet. 1. 18, 19 As that is it whereby forgiveness is procured, peace made, spirit received, great and precious promises confirmed, eternal life, and redemption obtained; so the discovery, and application thereof is that whereby he doth wash us from our sins, Rev. 1. 5▪ 1 Joh. 1. 7. redeem us unto God from the Earth, and from amongst men, Rev. 5. 9 and 14. 4, 5. purges from dead works, as well as from those that are deadly, to serve the living God, Heb. 9 14.  
2. It shows unto us the reason why we are not washed from this filthiness of covetousness, namely, because we come not unto, and are not obedient to the blood of sprinkling, 1 Pet. 1. 2. Eph. 5. 6. for were we obedient thereto, it would save us; and if we do not thus experiment it, let us judge ourselves, and search, and try our ways, for certainly we have been wand'ring out of the way of understanding, 1 Cor. 15. 2. 1 Thes. 1. 9, 10. Oh thou who art named the house of Jacob is the spirit of the Lord straitened? are these his do? do not my words do good to him that walketh uprightly? Mica. 2. 2-7.  
3. Let it instruct and engage us to give more earnest heed to the things which God hath testified of his Son: in what he hath done, and is become: in what he is now doing: and in what he will do, and so let us receive, and walk in the spirit, minding the things of the spirit, and we shall not fulfil the lusts of the flesh, Gal. 5. 16. this is our victory, even our faith; who is he that overcometh the world, but he that believeth that Jesus is the Son of God? 1 Joh. 5. 4, 5. it is only through the spirit we may mortify the deeds of the body, Rom. 8. 13. it is good for us to know, that a man is not justified by the works of the law, but by the faith of Christ (the word of faith, in which he is now manifested to be the foundation, and object of faith, as formerly he was not) that we may believe in Jesus Christ, that we may be justified, (and cleansed also, as justified sometimes signifies; as Dan. 8. 14.) by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified, Gal. 2. 16. That we may therefore flee covetousness, consider we, and remember what God hath given us in Christ, and the hope set before us, to be possessed, and enjoyed when he shall appear in glory, and wait through the spirit (who glorifies Christ) for the hope of God's righteousness through faith; so shall we meet with his Divine power for delivering us from every path of the destroyer, Col. 3. 3-5. Gal. 5. 5. And to engage us to take heed, and beware of covetousness, let us briefly consider the motive here laid down by our Saviour, to seal home this caution; For a man's life consists not in the abundance of the things which he possesseth; From whence we noted  
3. That the consideration of this, that a man's life consisteth not in the abundance of the things which he possesseth, is also proper, as viewed in the glorious Gospel to move us to receive this admonition, viz. to take heed, and beware of covetousness.  
By [the abundance of the things which he possesseth] is here meant, the things of this present world, as appears, in that it is said, a man, as a man, possesseth them; and by the parable which our Saviour presently joins unto this Caveat, Luk. 12. 16-18. the things of the Earth, & which he possesseth here on Earth, as distinguished from what is laid up in Heaven, in the motions, and teaching of his▪ grace.  
And by [a man's life] is meant, that life which he hath as a man, or which is proper to him as a man, as distinguished from that life which God hath prepared for men, and given them in Christ; this is the record, that God hath given to us (mankind) eternal life; and this life is in his Son, 1 Joh. 5. 10, 11. and which life he is giving with Christ; so as in finding him we shall find, and be made partakers of it; in which is contained the forgiveness of our sins, and the favour of God, and fellowship with him; which is now given through the knowledge of him; our Saviour here speaks not of this life, nor is this man's life as a man, or Son of Adam, but obtained, and treasured up for us in the second Man, the last Adam; this is called the life of God, Eph. 4. 18. which he hath given us in, and is giving us with his Son, and making him partaker of it by faith that receiveth him; had our Saviour said, eternal life, or the life of God consists not herein, many would have been ready to say, they know that well enough, who yet are given to covetousness, and so are idolaters, and rejoice, and trust in these things, as if eternal life consisted in them; But here he descends so low, in asserting the emptiness, & unprofitableness of man's abundance, as that he may show that the thoughts of man, yea and of the wise also are very vain.  
For what man is there that doth not secretly think that his life consists in the abundance of the things which he enjoyeth; but it is not so▪ his life, his natural life which is given to him through the Mediator, and which God doth preserve during his pleasure by his blessing of meat, and drink to him (for man lives not by bread alone, but by every word that proceeds out of his mouth,) and by his gracious protection, this consists not in the abundance of the things which he possesseth. That is  
1. As life, and to live, signifies in Scripture, a comfortable being, and enjoying cheerfulness, and gladness (as 1 Sam. 25. 6. so in an higher sense the word is used, 1 Thes. 3. 8. so a man's life consists not therein; a man lives never a whit the more merrily; this is that which men (at least) think to be in abundance; they think it will make their lives comfortable; they propose to themselves a great deal of contentment in having an abundance, and therefore they desire, and lust after it, and labour to be rich in themselves, and they say, or will say, Eat, drink, and be merry, as he in the parable, Luk. 12. 19 but they never come at it; it makes not their present life comfortable, and joyous. For  
1. There is no satisfaction in these things; he that loveth silver shall not be satisfied with silver; nor he that loves abundance with increase, Eccl. 5. 10. the appetite, or desire, is not filled; but he still cries, Give, give; he coveteth greedily all the day long, Eccl. 6. 7. Pro. 21. 26. and so is like the troubled sea that cannot rest; surely every man walks in a vain show, surely they are disquietedin vain; he heapeth up (continually, &c) Psal. 39 9 while they seek for rest in these things, their desire is enlarged as Hell; and they cannot be satisfied; this is not our rest, because it is polluted, it is not bread, and therefore it will not satisfy, Isa. 55. 2. Mica. 2. 10. Christ only is the rest where the weary may find rest; but the abundance of these things give no rest, and so the life cannot be comfortable: he is still wishing for, and desiring more; and such is the way of every one that is greedy of gain, that it takes away the life (the comfort of the life) of the owners thereof, Prov. 1. 19 and from the greediness of gain they are led to much sore travel, and labour, that they may increase to themselves, and more load themselves with thick clay; it is a loading themselves indeed, for it is an heavy burden to them, fills them with trouble, grief, and much disquietment, and vexation of spirit, Hab. 2. 6. yea, though at some time they may laugh, and rejoice, yet it is but as the crackling of thorns under a pot, appears great, but it is presently gone; yea in laughter the heart may be sorrowful; and the end of that mirth is heaviness; Eccl. 2. 2. and 7. 6. Pro. 14. 13. it is the word of Christ kept in the midst of the heart that is life to those that find it, and health to all their flesh; and though all the days of the affliction of such is evil; yet he that is of a merry heart, hath a continual feast, Pro. 4. 20-22. and 15. 15. he than that will love life, and see good days (live cheerfully, and comfortably;) let him (not labour to be rich, but) refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good, let him seek peace, and ensue it, 1 Pet. 3. 10, 11.  
2. As such an one's life, or living comfortably consists not in his abundance; because while he seeks rest therein, he still desires after, and labours for more, and so disquiets himself in vain: so also he meets with much vexation in bethinking how to secure to himself what he hath gotten, like this rich man in the parable, Luk. 12. 17, 18. he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? and he said, this will I do, I will pull down my barns, and build greater, etc. All his days are sorrows, and his travel grief; Yea his heart taketh no rest in the night, Eccl 2. 23. The sleep of a labouring man is sweet, whether he eat little, or much; but the abundance of the rich will not suffer him to sleep, Eccl. 5. 12. they are now caring how they shall lay up what they have, so as to secure it; or how they may let it out, or l●y it out safely, or to greatest advantage; and full of fears, lest thiefs should break through, and steal; or lest those in whose hands they have disposed it should be impoverished, and break, and they lose all; or when troubles are in the Earth, and God orders judgements of war, and sword, lest all should be taken away by violence from them; all his days he eateth in darkness, and affliction; many sorrows, cares, and fears attend the abundance here possessed, and enjoyed; and so a man's life, the comfort of it, consists not herein, Eccl. 5. 14-17.  
3. Yea, God distributeth sorrows also, and is ordering sorrow, and wrath to them with their sickness, while they possess their abundance, and are not laying it up in Heaven according to the instructions of his grace, Eccl. 5, 14-17. and this to a gracious end, while called to day, that they might seek after that treasure hid in Christ, and make themselves friends of the Mammon of unrighteousness. To the sinner (to those that err, and miss the way, wander out of the way of understanding, and so miss the mark) he giveth travel, to gather, and to heap up, etc. 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 Saviour) by taking thought, can add one cubit to his stature, or age? Math. 6. 27. Yea many times such shorten their lives, and die 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 labours, 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 die unlamented, as it was with Jeh●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 st●●p 〈◊〉 him; behold he taketh away, who can hinder him? who will 〈◊〉 〈◊〉 him what dost 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 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 die, 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 man's 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 labouring 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 labour for this meat that perisheth, but for that which endureth 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 virtue whereof he is raised, and glorified; this we shall find powerful to engage, 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.