WE Read, Exod. 2. 18. That Moses fled from Pharaoh into the Land of Midian, and Married Zippo­rah, Daughter of Jethro, the Priest or Prince of Midian. The reason why he is thus stiled, I conceive may be ga­thered, by considering the Character that is given of Job. Job is supposed to be descended from A­braham, and that he lived in the time between A­braham and Moses; he was the Greatest Man of the East, not only as to Riches and Estate, but also in Majesty, and Authority; For, When he went out to the Gate through the City, when he prepared his Seat in the Street. The Young men saw him, and hid them­selves, and the Aged arose, and stood up. The Princes refrained talking, and laid their hands on their mouth. The Nobles held their peace; [...]e dwelt as King in the Army. Job 29. 7, 8, 9, 10, 25. Yet this Prince offer­ed [Page 4] Burnt-Offerings; Job 1. 5. Yea, his three Friends were directed to go to him with their Burnt-offer­ing, and he was to Pray for them, which he did, and the Lord accepted him, Job 42. 8, 9, 10. Being thus consecrated by God, he might be stiled Priest, or Prince.

Jethro was descended from Midian, the fourth Son of Abraham, by his Wife Keturah, Gen. 25. 2. and was Priest, or Prince of Midian.

Melchizedeck King of Salem, was Priest of the Most High God. Jethro owned, and worshipped the True God, Exod- 18. 12.

Moses by express Command from God, departed from Midian to go into Egypt, taking his Wife and two Sons with him. Exod. 4. 20. But after God ma­nifested his displeasure against him, for neglecting to Circumcise his Son; he sent his Wife and Chil­dren back unto Jethro, who remained with him un­til the happy Congress mentioned in this Chapter.

It is conceived that this part of the History is transposed; because it appears that this meeting was after the giving of the Law: when Moses sat as Judge; both to explain the Mind and Will of God to the People, and to determine matters in Controversy according to the Law. That it should therefore in point of time have been mentioned after the 10th verse of the 10th of Numbers.

Jethro had in his own Land, a general account of the wonderful deliverance God had granted his People Israel, from the Land of Egypt, under the Conduct of his Son-in-law Moses; and therefore moves towards him, with his Wife and Children; [Page 5] Moses went out to meet him; and after the joyful Congratulation, and they were come into the Tent, Moses gives him a more particular account of the merciful and wonderful dispensations of Divine Providence towards Israel, since he left him in Mi­dian.

This filled the heart of the Good old man with joy, which he expressed, by acknowledging the trans­cendent Glory, and excellency of the God of Israel; by offering of Burnt-offerings and Sacrifices, and feasting with Aaron, and the Elders of Israel before God, Exo. 18. 12. so joyning with the Church of Israel, in the Solemn Worship of God.

The day following, Moses sat to judge the peo­ple, who stood before him from morning to even­ing; which his wise Father-in-law observing, testi­fied his dislike of, as a method that would be very prejudicial both to himself, and also to the people: to prevent the inconvenience, he proposeth an ex­pedient; yet, as a good, as well as a wise man, submits to the determination of God himself, v. 23. If thou shalt do this thing, and God command thee so, thou shalt be able to endure, and all this people shall go to their place in peace. His advice was to provide out of all the people, a certain number of Officers, who might bear the burthen with Moses.

Moses was sensible of the necessity of complying with this advice, and acknowledged before the Con­gregation, that he was not able by himself alone, to bear their cumbrance, their burthen and their strife. Deut. 1. 12. The people therefore, having by his direction, Chosen a sufficient number of persons for [Page 6] divers Offices; Mose [...] made them Heads over Isra­el in several Districts, with a most solemn Charge; saving to them, Hear the Causes between your Bre­thren, and judge righteously between every man, and his brother, and the Stranger that is with him; ye shall not respect persons in judgment, but you shall hear the small, as well as the great; you shall not be afraid of the face of man, for the judgment is Gods; and the Cause that is too hard for you, bring it unto me, and I will hear it. Deut. 1▪ 16, 17.

The Divine Approbation of this advice, is mani­fest by that standing Law, Deut. 16. 18. Judges and Officers shalt thou make thee in all thy Gates, which the Lord thy God giveth thee, throughout thy Tribes, and they shall judge the people with just judgment, thou shalt not wrest judgment, thou shalt not respect persons, neither take a gift; for a gift doth blind the eyes of the wise, and pervert the words of the Righteous; that which is altogether just (Justice, Justice) shalt thou follow.

Accordingly that great Reformer, King Jehosha­phat set Judges in the Land, throughout all the fenced Cities of Judah, City by City▪ with the like solemn Charge, 2 Chron. 19. 5, 6, 7. He said to the Judges, Take heed what you do, for ye judge not for man, but for the Lord, who is with you in the judgment; where­fore now let the fear of the Lord be upon you, take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of Gifts.

In the words of the Text, Jethro manifests both his Wisdom, and his Piety, in directing not only to a suitable number of Officers; but to those qualifi­cations [Page 7] which were necessary for the discharge of their duty, in their several Stations.

Jethro mentions four qualifications; Able men, such as fear God, men of Truth, hating Covetous­ness: Moses mentions three more, Wise men, and Understanding, and known among your Tribes, Deut. 1. 13. Under these seven, all other good Qualities and Vertues being comprehended; I shall briefly explain, and distinguish them.

1. Wise men, men of Sagacity, of an acumen or sharpness of understanding, easily, and speedily to penetrate into the nature and qualities of things; men of large Capacities; in a degree answering the Character of Solomon▪ to whom God gave largeness of heart, even as the Sand on the Sea shoar, 1 King. 4. 29. Men who have right Ideas, notions and con­ceptions, and that in great abundance; men that can discern the true sence of the Law; and distin­guish between things that differ: between plea and plea; and not be imposed on by the Sophistry of those who would pervert Justice and Judgment, for filthy lucres sake.

2. Men of Understanding, h. e. of prudence and discretion; for wisdom dwells with prudence, and finds out knowledge of witty inventions, Prov. 8. 12. men that know how to dispose things into a due method and order, in the proper time and season; that matters may appear in a clear light, and that Jus­tice may not be deferred, or delayed; delays of­ten proving more pernicious than a wrong Judg­ment.

3. Men known among your tribes, not obscure men, [Page 8] who hide their Talents in a Napkin; but who have appeared to be of a Publick Spirit, and have given proof of their ability, and fidelity; men of experi­ence, and who deserve a good repute among their Neighbours; as Persons fit for Publick Service.

4. Able men, strong men, men of Fortitude, Cou­rage and Resolution, that will not be diverted from their duty by frowns, nor smiles; men that have an antipathy against Flatterers, and Flattery; men that will dare to do Justice, though there are dif­ficulties and dangers in the way.

5. Fearing God; not Atheists, nor Deists, but who know and own the only true God, and Jesus Christ whom he hath sent; Men who have a prin­ciple of Holy Fear in their hearts; consider them­selves as placed in their Stations by Divine Provi­dence, to act therein for God, to whom they are accountable; Men that dare do nothing contrary to the Mind of God, because they fear him: that dare do all that God Commands, because they fear him, relying on his protection for their defence and security.

6. Men of Truth, or, True men; not men of a dou­ble heart, nor double tongue; not Hypocrites, lest the people be ensnared, Job 34. 30. Men that love Truth, study Truth, speak Truth, and will plead for Truth; Men of Faith, whose words and promi­ses may be relyed on; Men who will keep Faith with the Publick; and be very careful to maintain, and preserve the Publick Faith.

7. Men hating Covetousness; as an Evil most de­structive to Humane Society; no mans Life, Estate [Page 9] or Interest is secure, where Covetousness reigns. Naboth found it so; because he would not part with his Fathers Inheritance, to satisfie the covetous desire of Ahab, a method was found to destroy his Life, that his Vineyard might be possessed by that Ahab, who tho' a King, made himself a Slave, Sel­ling himself to work evil in the sight of the Lord, 1 King. 21. 20. Therefore in Chusing Publick Of­ficers, be sure to avoid Covetous men; let them be men Hating Covetousness.

The Doctrine to be insisted on, is only this▪

DOCTRINE. In Chusing Persons for Publick Offices, and Employ­ments, there ought to be special care that they are men, Hating Covetousness.

For the clearing and proving of this Doctrine, I shall insist on two Propositions.

Proposition I. In Chusing of Persons for Publick Of­fices and Employments, respect ought to be had to their Qualifications for such Offices and Employments.

This is so evident to the light of nature, that no rational man will Chuse a Servant, or a Slave that is not fit for the work he designs him.

Here Consider,

1. Choice is a free, deliberate and distinguishing act of the Mind. In this case, it is supposed that di­vers [Page 10] persons stand as Candidates for such an Office or Employment. Every Elector hath a determi­ning Vote, as far as it respects himself, which of the two is best qualified for such a Station, and by his Choice testifyeth a peculiar respect to the person he thinks most worthy.

2. As there are different Offices and Employments▪ so there are different Gifts which adapt, or fit for such Offices; and different measures and degrees of those Gifts. The Father of lights; from whom every good and perfect gift comes, doth distribute common [...] for the good and benefit of Humane Society▪ as well as Spiritual Gifts, for the benefit of the Church; distributing to every one severally as he will; all are adapted to some use or service: The greatest Prince cannot say to the meanest Peasant, I have no need of thee▪ for the King himself is served by the field, Eccles. 5. 9. not only by the produce of the field, but by the labour of the Husbandman that worketh in the Field. Now Choice ought to have respect to Divine Providence; considering who is it that the Supreme Governour of the World doth indigitate; or point me to, as fitted for such a Station, by the qualifications he hath bestowed up­on him? Election of Officers ought to be attended unto with seriousness, looking up to God for dire­ction, his Glory is concerned in their management; the judgment is Gods; and they ought to act in his name and fear, for his Glory.

3. To have a liberty for Choice, and not to respect qualifications, is to trifle in a matter of greatest im­portance; it is to slight a priviledge, which some [Page 11] Heathens would sooner part with their Lives, then their Children should be deprived of: It is to i­mitate the Sin and Folly of Esau, who for a morsel of meat fold his birth-right. Oh! how often do men suffer themselves to be imposed on by those who seek their own Interest, by their neglect or credu­lity▪ little Emissaries are often imployed, by falss representations to divert from the Choice of the most Useful and Vertuous, and to engage a party to serve the Covetous. Oh! how often have flou­rishing Cities and Countreys been lost, ruin­ed and spoiled of all their Glory, by ungrateful 80 perfidious Hypocrites, who were Chosen to serve the Publick Interest. It is therefore of the last impor­tance, in chusing persons to Publick Offices, to have respect to their Qualifications, That they be wise, un­derstanding, known among the tribes, able men, fear­ing God, men of Truth, Hating Covetousness. Which leads to the second Proposition.

Proposition II. In Chusing persons to be Publick Of­ficers, there ought to be special care, that they be men hating Covetousness. The holy Apostle Paul in giv­ing the qualifications for Bishops and Deacons, doth in a very particular manner warn against the Co­vetous. A Bishop must be blameless, &c. not greedy of filthy lucre, not covetous; likewise the Deacons must be grave, &c. not greedy of filthy lucre. 1 Tim. 3. 3, 8. Tit. 1. 7. not given to filthy lucre. As Covetous Bi­shops and Deacons are a pest to the Church, so are Covetous Officers to the State.

[Page 12] In clearing this Proposition, I shall answer three Questions.

Quest. 1. What is Covetousness?

Quest. 2. Who may be said to be men hating Cove­tousness?

Quest. 3. Why ought there be special care that per­sons chosen to publick Offices, should be men hating Co­vetousness?

Quest. 1. What is Covetousness?

A. G. I intend only to explain the nature of the evil, in general; and not to discourse of the vari­ous ways & methods wherein this Sin doth appear.

A. 1. Covetousness is sometimes used as a term that comprehends all irregular and inordinate inclinations, and motions of the Soul towards forbidden Objects; the first motions of depraved nature towards sin; the first Issues of Indwelling sin, are termed Covet­ing, or Lusting. Rom. 7. 7. I had not known lust, or concupiscence, except the law had said, thou shalt not Covet; but sin taking occasion by the Commandment, wrought in me all manner of Concupiscence. Thus, e­very man is tempted when be is drawn aside of his own lust, and enticed; then when lust▪ hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death. Jam. 1. 14, 15. Thus, every imagination of the thoughts of mans heart, are only evil continual­ly. Gen. 6. 5. And the employment of the Unregenerate is to fulfil the wills or desires of the flesh and of the mind▪ all their labour and toil, their risques & hazards, are only to this end; to make provision for the flesh, to fulfil the lusts thereof, Rom. 13. 1 [...].

A. 2. Covetousness is commonly taken in a more li­mited [Page 13] or restrained sence, for a peculiar sort or kind of lust, distinguished from other lusts by a particular Ob­ject. The holy Apostle distinguisheth the several sorts of lusts that are in the world, into three heads. The lust of the flesh, the lust of the eyes, and the pride of life. Covetousness is a lust of the eyes, having Riches for the Object; The holy Apostle saith, The love of mony is the root of all evil. Covetousness is the first expression of that love, which is predomi­nant in them that will be rich.

Covetousness is a distemper of the Soul, which mani­fests itself in a constant, greedy, insatiable desire after Riches, and employeth the whole man in various me­thods to gratifie that desire. More particularly,

1. It is a distemper of the Soul seeking after Rich­es; a Covetous man is one that will be rich, 1 Tim. 6. 9. Riches, Mammon, is their chiefest good, and last end, their Idol, and they are termed Idolaters, Eph. 5. 5. I term it a distemper of the Soul, on a double account. (1.) To shew that it is seated in, and pro­ceeds from a Soul that hath lost its Original Rectitude. It proceeds from the heart of man as depraved with Original Sin, Mat. 7. 22. Out of the heart proceed evil thoughts, &c. Covetousness. Man being made after the Image of God, and for the enjoyment of God as his chiefest good, and last end; while he re­mained in his Integrity, there was a blessed calm and serenity in his mind; a Harmony; all his mo­tions were regular, he fought his happiness in the way God had appointed, improving all the Creatures to load him unto his rest in God. But hav­ing [...] that happiness, he is a restless Creature▪ seek­ing [Page 14] it where he can, under the conduct of an erro­neous, and vain mind, preferring meer trifles be­fore the most substantial good; some seek a happi­ness in sensual pleasures, running into excess and ri­ot; others seeking after Honours, and Preferments▪ But the Covetous man (who esteemeth himself the wisest of the three) saith, mony answers all things; if I can but get enough of that, I can purchase Ho­nours and Pleasures; therefore laying aside all other designs, but what are subservient to his main end, he saith, he will be rich. (2.) Covetousness is term­ed a distemper, to distinguish it from a lawful, li­mited desire after a competent portion of the good things of this life, for the support of our selves, & those under our Charge, according to our several Stations. Our Heavenly Father knoweth that we have need of these things; and requires us in the di­ligent use of proper means, to manifest our depen­dance on him for such a competency; hence we are directed to pray for our daily bread; that God would feed us with food convenient for us; that which is a competency for a single person, is not for a Family; and that which is a competency for an Husbandman, is not for a Prince. That God who hath ordained Publick Offices, Sacred and Civil, and calleth persons whom he qualifieth for such Stati­ons, therein to abide with him, attending on the duty of their Callings; alloweth them a suitable support. There is an accursed Levelling Spirit in the World, which I cannot testifie against with a suf­ficient indignation; It will starve Religion & Learn­ing out of a Land; those of this temper would hard­ly [Page 15] allow so much to Civil or Ecclesiastical Officers as to the meanest Artificer, or Day Labourer. This is contrary to distributive Justice, and the Rule there­of. The holy Apostle, who saith, Rulers are the Ministers of God for good: h. e. to those under their Government; requires, for this cause to pay tribute also, for they are Gods Ministers, attending continu­ally upon this very thing; Render therefore to all their dues▪ Tribute to whom Tribute is due, Custom to whom Custom is due, Fear to whom Fear, Honour to whom Honour. And due it is, on the same account the people said to David, Thou art worth Ten Thousand of us, 2 Sam. 18. 3. So in proportion, the Service which Righteous, Wise and Faithful Officers do for the Publick, is vastly more than what many Labour­ers can do by their Industry. Thus an Ingenious man often by a single proposal, doth save more to the Publick Treasury; or directs to a method for gaining more than a Labouring man can procure by his Industry in many years; the Use and Service of such men is beyond what the Vulgar can dis­cern: If their Service then be more in proportion, so ought their Support to be; but Covetousness is a distemper that will not allow Tribute, to whom Tri­bute is due.

2. Covetousness is a continual, greedy and insatia­ble desire after Riches. (1.) It is a constant, continu­al desire, they covet all be day long: these are of the daughters of the [...], crying, Give, give▪ These Covetous desires are as the pulse of their Souls, never ceasing so long as life lasts: Give, give, is their const [...]t Tone. The holy Prophet describing [Page 16] the Covetous Rulers of Israel, saith, Hos. 4. 18. Her Rulers with shame love Give ye. Or her Shields love Give ye, which is a shame; h. e. Her Rulers, who should be as Shields, and called Shields, Psal. 47. [...]. Whose business it is to protect and defend those who are under their Rule, from the dangers to which they are exposed; these love GIVE ye [...] When the Oppressed, Distressed, and Exposed, do with all humility represent their difficulties and dangers, with importunate desires of defence▪ the answer is, GIVE ye: I shall be deaf to all your peti­tions, unless you answer this first, GIVE, GIVE: I must have a Gratification; this is their constant cry. (2.) It is a greedy desire after wealth▪ they are greedy of filthy lucre: This denotes the eager­ness and vehemence of the desire. Covetousness is that in Morals, which Physicians in Naturals, term a Canine Appetite; they eat with greediness like Dogs. Thus the holy Prophet describes the Watch­men of Israel: Watchmen were either Ecclesiastical, or Civil Rulers; of such he saith, Isa. 56. 10. Her Watchmen are blind, they are all ignorant, they are all dumb dogs that cannot bark, sleeping, lying down, loving to slumber; yea, they are greedy dogs, which can never have enough, and they are Shepherds that cannot understand, they all look to their own ways, e­very one to his gain from his quarter, Come ye say they, I will fetch wine, and we will fill our selves with strong drink, and to morrow shall be as this day, and much more abundantly. Or, we read their greedy appetite described, Zeph. 3. 3. Her Princes within her, are roaring Lions; her Judges are evening wolves, [Page 17] they gnaw not the bones till the morning. They are so greedy, they leave nothing to be eaten on the morrow they devour all presently: yet some of them are so considerate, they tear in pieces for their Whelps; the small morsels they rend and tear from the poor and needy, must satisfie the Lions Whelps, they strangle for their Lionesses; their Queens and their Concubines must have whole Carcases, the plun­der of Cities and Towns to prey upon; they fill their dens with Ravin, their Stately Palaces are furnished and adorned, their Magazines stored with the Spoils of Kingdoms. (3.) Covetousness is an un­satiable desire after Riches, they never say they have enough. It was observed of old, that the love of Mony encreaseth with the enjoyment, & the Scrip­ture confirms it; for it is written, Eccl. 5. 10. He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance, with increase. It is part of the Curse of God on man for his Apostacy: It is just, that those who forsake their own mercy▪ should be left to observe, and pursue after Lying Vanities, Jonah 2. 8. It is just, that those who for­sake the fountain of living waters, should be left to the toy I and expence of hewing out cisterns, broken cisterns that can hold no water. Sometimes persons do project to fill the desires of the Covetous at once; hoping thereby to have some rest from their de­mands, that they will cease from their old cry, Give, give; but alas! they may as well think to quench the fire with Oyl; they do but put them into a capacity to do them the more mischief: at first with more modesty they say▪ Give ye, but in a [Page 18] little time they will say, you shall Give; they lay out what you give, to purchase the opportunity, & to prepare, and shape the tools to force open your locked treasures. They enlarge their desire as Hell and as death, they cannot be satisfied. Hab. 2. 5. ne­ver, never say, it is enough. (4.) This greedy and unsatiable desire issues in a sullen discontent if they are disappointed: They wander up & down for meat, and grudge if they are not satisfied. Psal. 59. 15. they are like that Ahab, that covetous Ahab, who went to his house heavy and displeased, lying down on his bed, turning away his face, and would eat no bread; because Naboth denied him his Vineyard. 1 Kin. 21.

Or, they are like those false Prophets, mention­ed, Mic. 3. 5. if any put not into their mouths, they [...] prepare war against them. They are full of Cursing, and bitterness; and will employ all their little Emissaries to defame, hurt and destroy those who obstruct their unjust gain: if they once get them into their clutches, they will deal with them like those Pyrates mentioned, Prov. 1. 12. Swallow them up alive like the grave, and whole, as those that go down to the Pit.

3. Covetousness employeth the whole man, and all his interests, to obtain their desires. The Golden Ball is before them, they will stretch forth, press for­ward, run swiftly, and expose themselves to utmost perils, to obtain it. (1.) It employeth their minds; Covetous men have their hearts exercised with cove­tous practices, I Pet. 2. 14. They are intent on get­ting gain; they have many subtil artifices and de­vi [...] to manage; sometimes they are contriving, [Page 19] to remove obstructions; sometimes to prevent dis­covery, that they may act with secrecy, that they may not be mistrusted; sometimes in supplanting their Rivals; sometimes in finding out, & shaping tools to be used in their Service; & when all things are ready, to know the best methods, and fittest seasons for accomplishment. They spend many waking ho [...] in imagining mischief upon their b [...]ds: as the abundance of the rich will not suffer them to sleep; so the hungry, greedy appetite of the Covetous, (gnawing with anxious cares) will not permit them to sleep; they must resolve these Questions: What shall I eat? What shall; I drink? Wherewith shall I be cloathed? Or, how shall I increase my trea­sures? before they can give sleep to their eyes, or slumber to their eye-lids. Thus are their minds em­ployed. (2.) Their buisy minds call them no to acti­on; they must rise up early, and set up late, & eat the bread of sorrows, bereaving themselves of the com­mon comforts of life, that they may perform their enterprize. The holy Prophet thus describes their industry. That they may do evil with both hands earnestly, the Prince asketh, and the Judge asketh for a reward, and the Great man he uttereth his mischie­vous device; and so they wrap it up, or twist it to­gether; taking as much pains as those who twist Cables of the largest dimensions; they will spare no pains to effect their purposes. (3.) Covetousness doth not only employ their Persons, but their [...] their Friends, & their Purses to get more gain. They mistake, who think Covetous persons are always nig­gardly, they will make very expensive Feasts, when [Page 20] they know how to make others pay the Reckoning. They employ their Children, their Servants, their Neighbours, their Tenants, their Friends, with all others who come under their influence, to Serve in several Stations, and by various methods; some Tools they shape by flattery and fawning; some by frowns and threats; some must serve them by admiring, & praising them; some by their Pens, & some by their Purses; & to them Gain is sweet, out of whatever it be ex­tracted.

Quest. 2. Who may be termed men hating Covetous­ness?

A. 1. These who studying the holy Scriptures, have the same thoughts and resentment of this sin, and of those who are under the dominion of it, the Scripture d [...]th require. It is the advice of the Blessed Jesus; Take heed and beware of Covetousness; and all his true Disciples observe that caution. Covetous men are sometimes by their Flatterers, termed thrifty, frugal, sparing, good Husbands; they are men of fine parts, and great abilities, only a little too selfish; too much set upon the World: But what saith the Scripture? It saith, Eph. 5. 3. Covetousness, let it not be once named amongst you, as becometh Saints: g. d. Covetousness is an evil so hateful to God, so di­rectly opposite to the whole tenour of the Gospel, to the terms, the precepts; and to the blessed pattern and example of the Holy Jesus; that you ought to abstain from the very appearance of it; that there may not, from the least degree of it in you, be any occasion to mention it; and never speak of it with­out abhorrence. But consider further, (1.) When [Page 21] the Holy Scriptures give the Characters of those who are excluded from the Kingdom of Heaven; the covetous are numbred among them. 1 Cor. 6. 9, 10. Know ye not the Unrighteous shall not inherit the Kingdom of God; be not decerved, nor thieves, nor Covetous▪ no [...] Whoremonger, nor Covetous man, who is an Idolater, hath any inheritance in the Kingdom of Christ, and of God. Eph. 5. 5. (2.) Cove­tous men are numbred among those scandalous sin­ners who are not meet for Christian Communion. Society, or Converse; but to be shunned as if in­fected with the Plague; If any man that is called a brother, be a Fornicator or [...] &c. [...] such an one no not to eat. (3.) When the holy Apostle mentions (with tears) the Enemies of the Cross [...]; the Covetous are among them▪ who glory in their shame, who mind earthly things, Phil. 3. 18, 19. (4.) When the Evils are mentioned that shall abound in the latter days, and render the times perilous [...] the Co­vetous are in the front. Men shall be levers of them­selves, Covetous. (5.) Yea, they are numbred with those who are given up to a Reprobate mind; [...] men filling up the measure of their sins, whose judgment now of a long time lingreth, not, and their damnation slumbreth not; men the nearest to Hell of any on this side of it, being filled with all unrigh­teousness, [...]i [...]cation, wickedness, Covetousness, Rom. 1. 29. Those then I term men Ha [...]ing [...], who upon all suitable occasion, do testifie their abhorrence of this evil, as hateful to God, destruct­ive to the Interest of Christianity, and pernicious to Humane Society: These will not have [...] per­sons [Page 22] in admiration because of advantage. But behol­ding their face in the glass of the Word; look on them as the most deformed monsters pretending to Christianity.

2. By men hating Covetousness, I intend those who are of a free, generous, noble, Princely Spirit, re­sembling the Children of a King, yea, the King of Kings▪ those Heaven-born Souls, who bear the I­mage of their Heavenly Father, who makes his Sun to rise on the evil, and on the good; and sendeth Rain on the just, and on the unjust, Mat. 5. 4 [...]. Men that are Good, that devise good, and do good. Men known in the Gates to be men of a Publick Spirit; men who scorn to Lackquoy after the sordid Humours of the Covetous, though Cloathed with purple, and Riding in Chariots. Men who Love their country, value their priviledges above Gold. Men who deserve Morde­cai's Character, accepted of the multitude of his bre­thren, seeking then wealth of his people, speaking peace to all his seed. Esth. 10. 3.

Q. 3. Why ought there to be so much care to Chuse men hating Covetousness, for Publick Officers?

A. 1. Covetous men will do no good to the Publick. h. e. they have no real, direct intentions to serve the Publick Interest: they often by accident, and by serving their own interest, do some good; but this is not their design. You may as well expect the Stream will rise above the Fountain, as think that Covetous men will act above the principle of self-love; this is the first spring of action, and this their center; here their thoughts, designs, cares & endeavours terminates I will be Rich.

[Page 23] A. 2. Covetous men will hinder others from doing good; they hate those who are of a Publick Spirit: they know their proposals will interfere with their private interest; therefore they will what they can, blast their reputation, find fault with their Schemes for the Publick Service; they will to the utmost of their power, by themselves and Agents, stop, clog, hinder, obstruct; and if possible, subvert and overthrow whatever may thwart their private Interests.

A. 3. Covetous men will do much hurt to the Pub­lick. For, (1.) Their predominant principle influ­enceth them thereto; for the love of mony is the root of all evil, 1 Tim. 6. 10. Many foolish and hurtful lusts spring from this root, such as Lying, Fraud, Cheating, Bribery, Usury, &c. besides, it in­clines to all other sins that may subserve this great design of getting mony. What will a Covetous man stick at to accomplish his design? They are Time-servers, and Men-pleasers, and will turn with every wind: They often prostitute themselves to the greatest abominations in compliance with the lusts of men, in order to obtain their end. It will make Princes the companion of Thieves. Isa. 1. 23. (2.) There is nothing will obstruct, or hinder them, they will break all bonds, both Sacred and Civil, rather than be restrained from getting Mo­ny. Indeed they will seem to be Religious, it may be boast of their Conversion to God, and their as­surance of an Heavenly Inheritance; and appear devout in the Temple, grave and sober in their de­portment. when there are seven abominations in [Page 24] their hearts, Prov. 26. 25. They lie unto God with their lips, they flatter him with their tongue, they come before him with images of Jealousie in their hearts; Mammon is the God they worship, and their hearts go after their Covetousness; and there­fore depart from the faith, and turn aside from the Holy Commandment, when in pursuit after Riches & Honour. No Oaths will hold them, they will swear to do Justice, and yet take a [...] to pervert Judg­ment. They will swear Allegiance to their Prince, and correspond with their Enemies. Oh! how ma­ny Cities, and Strong Holds have been delivered up! how many Free-born Subjects have been bought and sold like Slaves, to satisfie the greedy appetite of the Covetous. No principles of Honour will ob­lige them, they will not spare their nearest Relati­ons, they will be cruel to their own flesh; they will speak you fair, and flatter with their lips, when war is in their hearts: they will pretend to kiss, when they design to smite under the fifth rib, 1 Sam. 20. 10. There can be no true friendship with a Cove­tous man, he will betray his most intimate friend for a little mony. Covetous men will do much hurt to the Publick. (1.) By their Example; Covetousness is a very spreading evil: when men see others thrive, prosper, succeed in the world, grow rich and a­bound; they enquire into their Methods, hoping for the like success; and so they teach the wicked ones their ways, Jer. 2. 33. (2.) By their Influence; accor­ding to the extent thereof; Covetous men will make a prey of the careless, foolish and ignorant; but will make use of the crafty, as tools to serve their▪ [Page 25] design; they therefore enquire after such as are subtil, but indigent; these must be disposed into seve­ral Under-Offices, in divers Stations; now these poor Cretuers are often under cruel Bondage; they have their Debts to pay, their Families to maintain, and a proportion to pay unto their Employers. What course must they take? To complain of their hard Terms, is to lose their Livelihood; to disclose the Intreague, is the way to ruin; the only way is to grind the faces of the poor, to use artifices to filch from the Publick; and by such methods, Poverty comes on a people like an armed man; they hardly know whence the mis­chief doth arise; only they find themselves in a deep Consumption, past cure. So pernicious, hurtful and destructive are Covetous men to the Publick In­terest.

Inasmuch as my design in treating on this Sub­ject, was in a peculiar manner, for the Service of this Town. I shall in the Application humbly of­fer my Advice in three particulars.

1. Let us be very thankful for the Priviledges we Enjoy.

2. Let us highly prize and value them.

3. Manifest that value, by Chusing men hating Co­vetousness, to the several Offices at your dispose.

Adv. 1. Let this Town be very thankful for the Mercies and Priviledges it doth yet enjoy, through the favour of our Gracious God. When we consider the many provoking Evils that have been, & still are in it; we must acknowledge, that it is of the Lords mercies that we are not consumed. This Town is a monument of the patience, forbearance & long­suffering [Page 26] of God: it had been consumed and laid in Ashes, had not the tender mercies of God prevent­ed; Many a time may we now say, had not God been on our side, the Enemy would have swallowed us up quick; the proud waters had gone over our Soul; but blessed be God, who hath not given us as a prey to their teeth: Our soul is escaped as a bird out of the snare of the fowlers, the snare is broken, and we are escaped. Our help is in the name of the Lord, who made Hea­ven and earth, Psal. 124. Let us consider, very ma­ny Towns, Cities and Strong Holds (the Master­pieces of Art) have been shattered, beaten down, consumed by fire, plundered and ravaged, during the long War; and yet this Town preserved; no Gally with Oars, nor Gallant Ship hath shot a Bullet, nor Bomb against it; this is the doing of the Lord, & it ought to be marvellous in our eyes; we ought to call upon our Souls, and all within us to sing praises to God, sing praises, for he hath done great things for us, whereof we are glad, and Blessed be his glorious name. But we are not only preserved; we enjoy many mer­cies, we are daily loaden with benefits, we have a great measure of health, peace and plenty, while others are consumed by the Sword, Famine, & Pestilence; the Lord dealeth bountifully with us. To all this. (1.) We enjoy our Sacred Priviledges; we have liberty to Worship God on his Holy Day, in the ways of his own Appointment, and none make us afraid. We have faithful Ministers, instructing us in the great Myste­ries of the Gospel, in the things that concern our peace; Watchmen upon our walls, to warn us of our danger, and calling us to Repentance and Reformation: [Page 27] Watchmen that Pray for our Welfare, saying as Isa. 122. 7. Peace be within thy walls, prosperity within thy palaces; for my brethren and companions sake, I will now say, peace be within thee; because of the House of the Lord our God, I will seek thy good. Let us consider, the many famous Churches, which have been broken and dispersed, there is none to break the Bread of Life to them, there is a Famine, not of Bread, but of hearing the Word of the Lord; they wander from Sea to Sea, and from the North even to the East, they run to and fro to seek the Word of the Lord, and cannot find it, Amos 8. There are many of the precious Sons of Zion murthered in the most barbarous manner? Many in Dungeons and Gallys; and many dispersed into the several Quarters of the Earth, and their Children brought up in Popish Ido­latry; and we have a full Enjoyment of precious ad­vantages, though so barren & unfruitful under them: It is from rich and glorious Grace; let us remember whence we are fallen, repent and do our first works. We have large Civil Liberties. It is a great favour, that there are so many of the Children of the Town (as well as others) who seek the Good thereof, & that are well-qualified for Publick Service in divers Stations; and that the Town hath liberty to Chuse such into Office. Let us consider many there are who once had very great priviledges of this sort▪ but they have been wrested out of their hands by force, or stollen from them by cunning artifices; they are now but Vassals, daily exposed as a prey to hungry, greedy, savage Officers, who oppress them in all their Interests; all Liberty and Property is ta­ken [Page 28] away; or at least is so precarious; that they can hardly say a Foot of Land, or any of their Goods are their own. But blessed be the Lord our God, who hath freed us from such Oppressors. And let us not forget to be thankful for the QUEENS most Ex­cellent Majesty, daily Praying for Her long Life and Prosperity, under whose Influence we Enjoy such preci­ous advantages.

Adv. 2. Let us prize and value our Priviledges, & not at a low rate, but as a rich Inheritance. As the Constitution of the English Government, is justly esteem­ed the most excellent in the Earth; the Priviledges of English men the greatest; so it hath cost much Blood and Treasure to secure them from Generation to Generation. The Glorious God hath marvellously preserved them; and shall we disregard them? What home-born Slaves shall we deserve to be, if we do not value them. They ought to be treated with indig­nation, who would perswade poor people they are little worth: they intend to make their market of them, and are like those crafty Traders mention­ed, Prov. 20. 14. It is naught, it is naught saith the Buyer, but when he is gone his way, then he boasteth; and so will these triumph over those whom they impose upon.

Adv. 2. Manifest your value for your Priviledges▪ by Chusing men hating Covetousness into all such Pub­lick Offices and Stations as are at your dispose. Con­sider, (1.) There is no security for any Priviledge or Trust committed to a Covetous man: They are usu­ally timorous and fearful, they are Flatterers and Time servers; and their greediness after Riches, [Page 29] will influence them to accept a good profer when presen­ted by them that know how to make the advantage. It is impossible to conceive the mischiefs done by the Co­vetous. How many Cities, Towns, & Countreys have been bought & sold by the Covetous. Whence had the French their Glory? but by Pensioners in the several Neighbour­ing Countreys, who exposed Priviledges to Sale where­by he had the opportunity to seize the Effects? And is not this one great end of this long and expen­sive War, (which hath cost many millions [...] measure; and hundreds of thousand Lives) to make him [...]efund which he purchased so clandestinely? (2.) Men hating Covetousness will do much Service: I intend not this Qualification▪ ex­clusive of others, but in conjunction; even able men, men fearing God, men of Truth, hating Covetousness; this Generous principle, will dispose them to employ all their Talents St. Interests to Serve the Publick. They will have a watch­ful eye over the Covetous, they know their narrow selfish souls are always contriving by subtil artifices to gull the Publick; and therefore will endeavour to prevent them. Whereas the Publick Good lying near the hearts of these, they will be always projecting and contriving something to promote it, viz. To reform the Manners of the Town; To prevent Nusances, & Inconveniencies; to strengthen & defend it▪ to regulate, and increase the Trade of it; to relieve & sup­ply the poor; & to punish the disorderly, as far as their pow­er extends. And besides all this, will be examples of a ready, chearful Contribution of their proportion to the Pub­lick Charge. (3.) Men hating Covetousness will not only do most Service for the Publick, but with least expence. Here we may observe, (1.) There are indeed divers Offices in the Town, which Qualified men ought to attend out of pure regard to the publick Good; as Members of the Body Politick; without expecting a Salary: Men hating Cove­tousness will serve the Town in such Capacities, readily, chearfully and impartially; and ought to be treated with Respect, loved and valued for their Fidelity. It is la­mentable [Page 30] to consider what ill-usage such have sometimes met with. (2.) There are other Officers in the Town, who justly expect a Support suitable to their Stations and Work. I advise to Chuse men hating Covetousness into such Stations and Employments; On this Account, that they will do most good, with least Charge; which will appear, if we consider, (1.) That those who Chuse Per­sons into Publick Offices, whether Ecclesiastical or Civil, ought to provide for their Subsistance to such a degree, that they may diligently and chearfully attend on that Ser­vice to which they call them; this is their due by the Lams of God as I Man; to deny or with-hold it, is to contradict one of the first dictates of the Law of Na­ture; therefore such may and ought to expect it, and depend upon it. (2.) Men hating Covetousness will be content with a competency; there is a bound and limit to their desires in this respect: As they pray, that God would feed them with food convenient, so they expect no more from man, but what is suitable to their Station, and Circumstance. But here I must observe, that for this their temper, they are often horribly abused, and neglected; for which God will judge. (3.) But then Consider, If covetous, greedy men be put into such Stati­ons, what will follow: They will thus argue, There is a suitable supply for the support of me and mine, due to me by all Laws, Divine and Humane; If I provide [...] for my own, especially for those of my own house, I deny the faith, h. e. The Christian Faith, and an [...] than an Infidel. I have no other way to subsist while I live, nor Leave to mine when I Die. These people deny me what is just and equal; it is not for want, they have enough, they have plen­ty: I see it in their costly and extravagant Garbs, their stately Fabricks, their rich Furniture; in their Shops, Ships, in their Fields & Barns: Therefore ha­ving an opportunity in my hand, I will improve [Page 31] it, and employ all the Methods and Agents I can, to get that which they unjustly detain from me. And thus often-times Covetous men squeese more Treasure from them, than would support many others; and they have no remedy; but may set down bewailing their folly, in with­holding more than was meet. I beseech you to consider what mischief Covetous men may do in their several Offices and Stations; some by false En­tries, defacing, or altering of Records; by wasting of Treasure; by unjust Rates, and cruel Exactions, by denying to Vote, or selling of Votes; and by innumerable methods, and subtil devices; and you will perceive they are dangerous men, and to be a­voided; they are often (as we term them) sober men, and nothing to be objected, save only in the matter of Covetousness▪ they will pretend to save Charges, but are on all men most profuse and la­vish, will lose opportunities for doing of Service, and part with rich advantages for the Publick, ra­ther than stay a few hours from their own Inte­rest. I Conclude with one Consideration more, which would afford matter for a long Discourse▪ Viz. To shew what mischief Covetous men do in Churches. Where Church-Officers are greedy of fil­thy lucre, and the Body of the Community Le­vened with the same evil; there is nothing se­cure where Covetousness reigns. If Church-Rulers are Covetous, they will fawn, flatter,▪ and com­ply with the lusts of men; having their persons in admiration for an advantage, &c. If the Peo­ple are Covetous, they will expose the Officers to [Page 32] innumerable difficulties and temptations; divert them from their Duty, or so clog them; that as dispirited and discouraged men will do little or no Service! It is so contrary to the Gospel, that those who are under the power of it, are excluded from the Priviledges of it. If any man love the World, the love of the Father is not in him: Such Profes­sors are Spots and Blemishes; they grieve the Holy, Spirit of God, quench his motions, and cause him to depart from that people; and provoke the Holy One to give them up to strong delusions.

Having been thus helped to leave a plain Testi­mony against Covetousness; through Grace I will a­bide thereby; leaving it to the Blessing of God; and recommend the Advice of our Lord Jesus; Luke 12. 15. Take heed, and beware of Covetous­ness.