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2. As it doth dispose and incline the soul to all evil; so it incapacitates us for God's service, both in our general and particular calling.

In our general calling, it makes us incapable of serving God. Why? It destroys the principle of obedience, is contrary to the matter of obedience, and it slights the rewards of obedience.

(1.) It destroys the principle of obedience, which is the love of God. This is that which constrains us, which carrieth us out with life and sweetness in God's service. Now, "If any man love the world, the love of the Father is not in him" (1 John ii. 5). It destroys the principle that should act us in obedience.

(2.) It is contrary to the matter of obedience, which are the commands of God. The command of God and mammon are contrary (Matt. vi. 24). What are his commands? God saith, Pity the afflicted, relieve the miserable, venture all for a good conscience, seek Heaven in the first place, seek it with your choicest affection, your earnest diligence. What saith mammon? Be sparing of your substance, follow the world as hard as you can, stick at nothing, lie, steal, swear, forswear, comply with the lusts of men, then you shall be rich. Well, now you see he that is ruled by mammon, or swayed by the inordinate love of worldly good, can never serve God, he is enslaved to another master, he loves wealth above all, he trusts it more than God's providence, he serves it more than God himself. Though his tongue dares not say that the earth is better than Heaven, that the things of this life are better than the favour of God; yet his life saith it; for more of his heart and care runs out upon these matters. In short, it unfits you not only for one duty, but for all duties required of us. God s laws you know require respect to God, your neighbour, and to yourselves. Now he that is a slave to mammon, overcome by the love of worldly things, denies that which is due to God, his trust, his love, his choice affection. He denies what is necessary for his neighbour. And he denies what is comfortable for himself. He is unthankful to God, unmerciful to his neighbour, and cruel to himself.

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(3.) He slights the encouragements of obedience, which are the rewards of God, as it weakens our future hopes, and depresseth the heart from looking after spiritual and heavenly things. They despise their birthright for a mess of pottage. And when they are invited to the wedding, the choice things God hath provided for us in the Gospel, they prefer their farm, oxen, merchandize before it. As it unfits us for the duty of our general, so for our particular callings and relations. The love of the world will make him altogether unfit for magistracy, ministry, the master of a family, or any such relation. In magistracy, who are the men that are qualified for that office? Such as fear God, men of truth, hating covetousness (Exod. xviii. 21). Let covetousness possess the heart a little, and it will make a man act unworthily, timorously, with a base heart. Nay, for a piece of bread will that man transgress. Take a minister, and what a poor meal-mouthed minister will he make, if his heart be carried out with love to worldly things? therefore it is the qualification of his person: "Not greedy of filthy lucre" (1 Tim. iii. 3). Let a minister be greedy of gain, it makes him sordid, low spirited, flattering and daubing, to curry favour with men, mort intent upon his gain and profit than the saving of souls. So for his work: "Feed the flock of God which is among you; not for filthy lucre, but of a ready mind" (1 Peter v. 2). What a low, flat ministry will that be that is inspired with no other aim

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and impulsion, but the sense of his own profit? If that be his great inducement to undertake that calling, and his great encouragement in discharging the duty of that calling, how will men stain themselves to please men, especially great ones, and writhe themselves into all postures and shapes that they may sooth the humours and lusts of others; he will curse where God hath blessed if he be such as Balaam, who "loved the wages of unrighteousness." It is a powerful, imperious lust; saith God, “Will you pollute me for handfuls of barley, and pieces of bread, to slay the souls that should not die, and to save the souls alive that should not live?" Then you shall have them declaiming against the good, hardening the evil, complying with the fashions of the world. So in other callings, if a man be called to be a master of a family: "He that is greedy of gain, troubleth his own house" (Prov. xv. 27). What a trouble and burden will this man be to his servants, and all about him? and how little will he glorify God in this relation? Nay, in all other stations, this will make him an oppressing landlord, a false tradesman, an ill neighbour. And therefore it is the very pest and bane of human societies. Thus you see how it unfits us for the service of God, both in our general and particular calling.

3. The third reason. It hinders the receiving of good, and those means of reformation that should make us better. It fills us with prejudice against whatever shall be spoken for God, and for concernments of another world: "And the Pharisees also, who were covetous, heard all these things and they derided him" (Luke xvi. 14). Come with any strict and holy doctrine that shall carry out men to the interest of another life, and they will make a scoff at it. If the word stir us a little, and make us anxious, and thoughtful about our eternal condition, the thorns which are the cares of this world choke the good seed (Matt. xiii.), it stifles our conviction, while it distracts our head with cares, and puts us out of all thought about things to come. If a man begins to do some outward thing, it makes him soon weary of religion, and attendance upon the duties thereof: "When will the Sabbath be gone that we may set forth wheat?" (Amos viii. 5.) They think all lost that is bestowed upon God. As Seneca said of the Jews, they were a foolish people, they lost the full seventh of their lives, because of the Sabbath. So they think all Sabbathtime lost. Nay, it distracts in duty: "With their mouth they show much love, but their heart goeth after their covetousness" (Ezek. xxxiii. 31). It interlines our prayers, and the world will still be creeping in; and when we are offering incense to God, we shall be mingling sulphur and brimstone of worldly thoughts with it, our minds will be taken up with worldly projects; and then it perverts the good we do, as they followed Christ for the loaves (John vi.). It turneth religion into venale artificium, a trade to live by. If they do good things it is for worldly ends, they make a market of their devotion, as the Shechemites would be circumcised, for then their substance and their cattle will be ours.

USE I.-It informs us of the evil of covetousness. Most will stroke it with a gentle censure, and say such a one is a good man, but a little worldly, as if it were no great matter to be so. Nay, they are apt to applaud those that are tainted with it: "he blessed the covetous, whom the Lord abhorreth" (Psalm x. 3). He that getteth honour and riches by hook and crook, is the only prudent and serious man in their account. It is a foul sin, though the men of the world will not believe it. Surely we have too mild thoughts of it, therefore do not watch and strive

against it. The sensualist shames himself before others; but covetousness is worse than prodigality in many respects, as being not occasioned by the distemper of the body, as excess of drinking and lust is, but by the depravation of the mind; and when other sins decay, this grows with them; it is an incurable dropsy (Luke xii. 15). The words are doubled for the more vehemency; Christ doth not only say, "Take heed," but "Take heed and beware of covetousness." Sins that are more gross and sensual are more easily discovered, and a sinner sooner reclaimed; but this is a secret sin that turns away the heart from God, and is incessantly working in the soul. Look, as the Scripture tells you to make you careful against rash anger, that it is murder (1 John iii. 15), so, to make you careful to avoid covetousness the Scripture tells you it is idolatry, and is that a small crime? What to set up another God? Who are you that dare to harbour so great an evil in your bosom, and make no great matter of it? Will you dethrone that God which made you? and set up another in his stead? How can you hope he will be good to you any longer when you offer him so vile an abuse. It is adultery, it is a breach of your conjugal vow. You promised to renounce the world in your baptism, and gave up yourselves to his service, and will you cherish your whorish and disloyal affection that will carry you to the world in God's stead? We cannot think badly enough of such a sin.

USE II.-If covetousness be the great let and hindrance from keeping God's testimonies, then let us examine ourselves, are we guilty of it? Doting upon the creature, and an inordinate affection to sensible things, is a natural, a hereditary disease, more general than we are aware of: "From the least to the greatest every one is given to covetousness" (Jer. vi. 13). It is a relic of original sin, and it is in part in the godly man, though it do not bear sway in him; there is too much of this worldly wretched inclination in a godly man's heart. Nay, those that seem most remote from it, may be tainted with it. A prodigal that is lavish enough upon his lusts, yet he may be sparing to good uses, so he is covetous; as the rich man that fared deliciously every day, yet denied a crumb to Lazarus (Luke xvi. 19—21). Those that aim at no great matter for themselves, that have not ravenous, impatient desires, yet may be full of envy at the increase of others, and vexed to see them flourish; it may be they have no ability or opportunity to do anything for themselves, but have an evil eye at the increase of others. Most men are more industrious for the world, whereas they are overly and slight in heavenly matters, and that is evidence enough. Some are not greedy, but they are too sparing. They seek not it may be a higher estate, but they are too much delighted with present comforts. The gallant that pampers himself, and wastes freely upon his pride and lusts, may laugh in his sleeve, and say, I am free from this evil, yet his heart desires wherewith to feed his excess, and bravery, and pride. Covetousness may be entertained as a servant, where it is not entertained as a master, entertained as a servant to provide oil and fuel to make other sins burn. Therefore, let us see indeed whether we be not guilty of this sin.

1. It may be discovered by frequent thoughts, which are the genuine issue of the soul, and discover the temper of the mind. Thoughts either by way of contemplation or contrivance. By way of contemplation, when our minds only run upon earthly things, and that with a savour and sweetness: Minding earthly things" (Phil. iii. 19). What a man doth muse

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upon, most think of when he is alone, and speak of in company, that will show him the temper of his heart. When men think of the world, and speak of the world: "Where your treasure is, there will your heart be also" (Matt. vi. 21). Nay, when they cannot disengage themselves from these thoughts in God's worship, their hearts go away in covetousness (Ezek. xxxiii. 31). Or else thoughts by way of contrivance : "The liberal man deviseth liberal things, and the wicked man deviseth wicked devices" (Isa. xxxii. 7, 8). The deliberations and debates of the soul discover the temper of it. A carnal heart is altogether exercised in carnal projects, as the rich fool discoursed and dialogized with himself. When men are framing endless projects, carking and caring not how to grow good and gracious, but great and high in the world, they discover the spirit of the world.

2. And as by thoughts, so by burning and urgent desires; they are the pulses of the soul; as physicians judge by appetite, so may you by desires. A spiritual dropsy, or an unsatisfied thirst, argues a distempered soul, when, like the horseleech's daughters, you still cry, "Give, give," and you are never contented, but must have more.

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3. By the course of your lives and actions, and the uniformity of your endeavours. How shall we know who is the covetous man whom the Lord abhors? "So is he that layeth up treasure for himself, and is not rich towards God" (Luke xii. 21). A man that is always growing in estate, and never looks to his soul, and to be rich in grace, spiritual experience, and rich in good works, which is chiefly meant there by being rich towards God. A man that seeks not the kingdom of God in the first place, for that which you love best you will seek for, you will be most careful and diligent to obtain. Well then, when you mind heavenly things, by-the-by, and are very slight in seeking and inquiring after God, furnishing your souls with grace, and getting assured hopes of Heaven, and do not spy out advantages for the inward man, this evil disposition of the soul hath mightily invaded you, and then you can never do God any service. USE III. To press you to take heed of this great sin; and if you mortify it, mortify the roots of it, which are distrust and discontent. 1. Distrust of God's providence; you that think you cannot do well unless you have a greater portion of worldly things, and that sets you upon carking, and if you have not this you cannot see how you and yours can be provided for. Cure this. How? By God's promises: Casting all your care upon him, for he careth for you" (1 Pet. v 7). Cannot you trust God upon security of a promise? Cannot you go on in well-doing, when the Lord hath said, "I will never leave thee nor forsake thee?" Cure it by observing the usual course of God's providence. God provides for the young ravens, he clothes the lilies. It is Christ's argument, will he be more kind to a raven than a child? Will he take more care of a flower than of a son, one that is in covenant with him? Cure it by holy maxims and considerations. Remember, all dependeth upon God's blessing. "Take heed and beware of covetousness." How should we do so? "For a man's life consisteth not in the abundance of the things which he possesseth" (Luke xii. 15). Alas! all is in God's hand, both being and well-being, life and estate, and all things else. God can soon blast abundance, and can relieve us in the deepest wants. He can give you a sufficiency in your deep poverty (2 Cor. viii. 2). If you should go on carking and caring, and feathering your nests, God may take you off, or set your

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nests on fire. A little serves the turn to bring us to Heaven. And when our desires are moderate God will not fail. Better is a little with righteousness, than great revenues without right" (Prov. xvi. 8).

2. For discontent with your portion, that you may not always be craving more, meditate upon the baseness and vanity of worldly things. They do but deceive us with a vain show, they cannot give us any true joy of heart or peace of conscience, or security against future evil; they cannot give you health of body, nor add one cubit to your stature, nor one day to your lives; now, should we disquiet ourselves for a vain show? shall there be such toil in getting, such fear of losing, when they are of no more use to us in the hour of death? When you need strength and comfort most, all these things will leave you shiftless, helpless, if they continue with you so long. Nay, reason thus, the more estate the more danger, the greater charge lieth upon you. Larger gates do but open to larger cares. There is more duty, more danger, more snares, more temptations. When you have more, you will be more difficultly saved. It is a truth pronounced by the Lord of truth, that it is a hard matter for a rich man to enter into the kingdom of Heaven. It will be more hard to keep the flesh in order, to guide our spirits aright in the ways of God. If you must needs be coveting, labouring, and carking, you are called to better things: "Labour not for the meat which perisheth, but for the meat which endureth unto everlasting life" (John vi. 27). "Covet the best gifts" (1 Cor. xii. 31); be as passionate for grace as others are for the world. If once you were acquainted with these better things, it would be so with you; you would never leave the fair and fresh pastures of grace for the barren heath of the world. If you did once taste the sweet of heavenly things, then let dogs scramble for bones and scraps; you have hidden manna to feed upon, the sense of God's love to look after, hopes of everlasting glory, wherewith to solace your souls. If once you did taste of these everlasting riches you would do so. "The love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things: and follow after righteousness, godliness, faith, love, patience, meekness" (1 Tim. vi. 10, 11). Let the men of the world, whose portion and happiness lieth here, scramble for these things; but you that profess yourselves children of God follow after all the gifts and graces of the Spirit; let that be your holy covetousness to increase in these things.

SERMON XLII.

VERSE 37.-Turn thou away mine eyes from beholding vanity; and quicken thou me in thy way.

David still continueth his requests to God for grace, and intituleth him to the whole work. He had prayed before, that God would incline his heart; now that he would turn away his eyes from beholding worldly vanities. In this prayer there are two branches, the one concerneth mortification, the other vivification.

"Turn away," then "quicken," &c. The first request is for the removing the impediments of obedience, the other for addition of new degrees of grace. These two are fitly joined, for they have a natural influence

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