(1) Covetousness
Peter fished all night and caught nothing. In the morning Christ came and bid him to toss his net into the sea. Though discouraged by bad success before, this man quickly says, Lord, at your word I will do it (Luk 5.5). And this much is what every man should daily say in his place: that he will do the works of his calling at God's commandment, and according to his word.
When the people of Israel came out of Egypt and went into Canaan, a type of the kingdom of heaven, during their whole journey they were led by a pillar of cloud in the day, and by a pillar of fire in the night.
When the cloud stood still, they stood still; and they were to follow it whichever way it went, forward or backward. Now look, as the Israelites went to the earthly Canaan by following the pillar of fire and the cloud, so we must go, blindfolded as it were, and allow ourselves to be ruled by the word of God in the works of our calling.
Though it seems to our reason to go backward, what it commands, that we must do; and what it forbids, that we must avoid.
Many things might be repeated out of God's word for our better direction in particular actions, but I will reduce them all to two heads. For some directions serve for avoiding vice, and some others for the practice of virtue.
A. The VICES to be avoided in the works of men's callings are especially two:
(1) Covetousness, and (2) Injustice. (page 770) (1) Covetousness is a notorious vice, whereby nearly all men apply their calling and its works to gathering wealth and riches. This is one of the chief and master sins of the world; and from this a sea of evils flow both into the Church and the Commonwealth. There are many who have good affections and receive the word with joy. Yet, like the thorny ground, they are choked with the cares of this world.
Now then, consider that Covetousness is so vile a sin, that those who are placed in any calling must take heed of it, and be careful lest it take root in their hearts, and draw them to many other evils. Paul says, Those that would be rich — that is, those who use the labor of their callings only to gather wealth — fall into many and grievous
temptations (1Tim 6.9), and so consequently, into damnation. And therefore he adds that Covetousness is the root of all evil (v.10).
Obj: It may be objected that unbelief is the first particular sin that ever came into the world, and consequently, that covetousness is not the root of all evil.
Ans: I answer that unbelief is a mother of sin, from which all other sins arise; yet covetousness is also a root in another respect; because as the root gives sap and nourishment to all the branches, so does covetousness to every other sin whatsoever. Where it reigns, no sin dies or decays. In the body, when the spleen swells, all other parts decay and consume. Even so, when the heart swells with a desire for riches, all the graces of God are consumed and fade away.
Judas no doubt had many good things in him. He forsook all to be a disciple of Christ; he preached the Gospel to the Jews just as the rest of the disciples did; he worked miracles and cast out devils; and what is more, he was one of Christ's own family, and as it were, a steward: he bore the money bag and disposed of all things. And yet, at the last, because he allowed this damnable sin of covetousness to prevail within his own heart, he condescended to sell his Master for thirty pieces of silver. And thus all good things in him came to nothing; for presently upon this fact, he went and desperately hanged himself; and threw himself down with such violence that his bowels gushed out. And thus it will fall out with all those who nourish this sin, and give way to it, however furnished they are with knowledge, zeal, and a commendable life. If it is allowed to prevail, it will bring them at last to fearful and lamentable ends.
In an ordinary family it is a great disorder to see the Master play the servant, and the servant do the office of the Master. Much more then is it a disorder in the Church of God, which is the family of Christ,
that men set their minds on the world, and make themselves servants of riches, which should rather serve them. Our Savior Christ says, The Sabbath was made for man, and not man for the
Sabbath;Mar 2.27 then much more were riches made for man, and not man for riches.
Again, covetousness and worldly desires are against the order of nature, for when we come into the world, we bring nothing with us; and while we live here Nature is content with little; and when we die, we must carry nothing with us but a coffin, or a winding sheet. Why then should we set our minds so much on earthly things?
Again, the gate of heaven is narrow, and the way is narrow; so that we must be willing to struggle and creep before we can make any entrance, and deny all that we enjoy. Now, when in the works of our calling, we lived only to get wealth, we set bars on heaven's gates, as it were, and load ourselves with burdens which make us unable to pass. Therefore special care must be had, that our time and calling are not spent in gathering earthly treasures.Mat 6.19
Every man in his calling may remedy this vice and its practice, by doing these two duties: First, he must restrain his action from the world. Secondly, he must turn and dispose it to better things. For the first, our affection is like a sea, which being allowed to pass its banks, overflows the whole country. And therefore, to keep our desires in compass, every man in his place and calling, just labor for two things: first, for contentment; so says the Holy Spirit, Do not let your conversation be in covetousness, but be content with what you have
(Heb 13.5). This contentment is esteeming that particular estate in which God has placed us, to be the best of all estates for us that can be. We have a notable example of this virtue in the Apostle Paul who had learned in whatever estate he was, to be content with it. And therefore he says, I can be abased, and I can abound; everywhere and in all things I have been instructed both to be full, and to be hungry, to abound, and to have want (Phi 4.11-12). This, which Paul practiced, is quickly said, but not so quickly done.
Now, so that we for our parts may follow his example and be content in every estate of life, we are to perform these duties:
First, we must labor to see a particular providence of God, and to experience it in all things that come to pass. In health, wealth, and
liberty, all men acknowledge a providence; but in the contrary estates of sickness, bondage, and poverty, etc., the blind world sees no providence, nor goodness of God. It shuts up all the goodness of God in health and wealth. But those who profess the knowledge of the true God must better acquaint themselves with this providence and goodness of God, and labor to feel it in sickness as well as in health, in want as in wealth, in persecution as in liberty and peace.
And when we can in some good measure do this, the experience of divine providence will breed and produce contentment. We have an example of this in Job, who in the midst of troubles said, The Lord gives and the Lord takes away, now blessed be the name of the Lord
(Job 1.21). In these words let us mark his contentment, and the cause of it: namely, his persuasion that God himself laid that affliction on him; that persuasion being settled, he gives thanks to God.
Secondly, we must labor to be resolved in conscience, with David, that God is our portion (Psa 119.57), that is, that God the Father is our Father, Christ Jesus is our Redeemer, and the Holy Spirit is our
Sanctifier and Comforter. In this we must settle our consciences; and then may we say as David did, I have a goodly heritage (Psa 16.6).
And we shall find our minds more settled and contented with any estate — good or bad — that befalls us by the will and appointment of God. All men are well pleased with health, liberty, and wealth; and if we could be able in truth to say, the Lord is my portion, we would be well pleased with sickness, bondage, and poverty. And thus are we to endure ourselves to contentment.
Now to better restrain our affections from the world, two things must be done.
First of all, we must in this life resolve ourselves to seek no more beyond those things that are necessary and sufficient for us and
ours.
For seeking abundances is not lawful, nor does it stand with a good conscience, which I will prove in this manner: We may seek what we pray for, but we have no warrant to pray for abundance; but for things that are necessary and sufficient, we have a warrant to pray, as
Agur does: Give me neither poverty nor riches; feed me with food convenient for me (Pro 30.8). And Christ taught us to pray in this manner: Give us this day our daily bread; that is, bread sufficient to perpetuate our lives. And Paul plainly condemns the desire for riches; that is, for things more than necessary, affirming that those who desire to be rich, fall into the snares of the devil (1Tim 6.8-9).
Some have observed twelve wonders in the Manna of the Jews: 1.
The children of Israel were fed with it, 40 years. 2. To the godly, it tasted according to everyone's desire. 3. To the ungodly it was loathsome. 4. An omer of it sufficed all stomachs. 5. Whether men gathered more or less, they had a full measure, neither more nor less; that is, an omer-full. 6. Two omers-full before the Sabbath, on other days only one omer-full. 7. It fell every day, except on the Sabbath. 8.
It melted in the sun, and was hardened in the fire. 9. It was kept many years in the Ark without putrefying. 10. Being preserved till the next day, it putrefied, except on the Sabbath. 11. He that gathered least, had his omer-full. 12. He that gathered most, had only his omer. Now, by most of these wonders — and especially that Manna laid up till the next day putrefied, and every Jew had an adequate measure, whether his labor was more or less — we are taught that seeking and desiring abundance does not please God.
The Lord commands the king by express law that he should not multiply his horses, nor his silver and gold (Deu 17.16-17). It is not intent of God here to bar kings from seeking things sufficient to maintain their kingdoms; but to moderate their affections, so they do not seek that abundance which may serve to maintain not just one, but two or three kingdoms. If God sends an abundance of things more than necessary for Princes, they may receive them from the hand of God; and they are therefore to be thankful for them. But kings themselves may not seek more than what is sufficient for their estates.
Now, if this is the duty of the Prince, then much more is it the duty of the people. Subjects in kingdoms should content themselves if they
have as much as will provide them food and clothing, and this much they may lawfully seek. For example, a master of a family may with good conscience seek that measure of wealth which will in Christian wisdom be thought fit to maintain him and his family with adequate food and clothing. Having obtained this much, a pause must be made, and he may not proceed further to enlarge his estate by seeking that abundance which may well serve his own house, and a second, or many families more.
Ques: It may be asked here, How are we to judge what is sufficient for any man?
Ans: I answer, we must estimate sufficiency not by the affection of covetous men, for then nothing would ever be sufficient. But we are to proceed by the same rule as in the case of apparel. Because the word of God has given no particular rule how every man or woman should be attired, our rule must therefore be the example and judgment of the godly and grave men and women of our estate and order. So likewise for a sufficiency in things in this life, our rule must be the common judgment and practice of the most godly, frugal, and wise men with whom we live. What they in good conscience judge to be sufficient and necessary for every man, according to his place and calling, that is to be deemed sufficient. And here we must remember not to make one rule for all men, that things sufficient for one should be sufficient for all; but every man must be measured according to his condition and degree. For as one man is above another in degree, more or less, so for one, more is required for sufficiency than for another.
Obj: But the covetous man may take exception and say, Every gift of God may be sought: Abundance is the blessing and gift of God, and therefore it may be sought.
Ans: I answer that we must distinguish the blessings and gifts of God; some of them are simply blessings, and some are blessings only in some respect.
Those which are simply blessings are those gifts and graces of God that are not only blessings in themselves, but also blessings in every
man that has them; and such are the gifts of faith, of repentance, of the fear of God, and the love of God and man. The second kind which are blessings only in some respect, are those which are good in themselves, but are not good for every person that has them; such are riches and an abundance of worldly things.
Thus, then, I answer that every blessing of God may be sought if I know it is a blessing to me. Therefore I may lawfully seek faith and repentance, and all those gifts of God which are simply blessings. But we may not seek those things which are only blessings in some respect, unless we can say they are blessings to us. A sword and knife are good things in themselves, and they have their use; but these are not good in the hands of a child, or of a madman, because they may hurt themselves by them. And so riches are good in themselves, but not for every man; and therefore they are not to be sought any further than we know they are good and profitable for us.
Obj: Secondly it is alleged, when men seek abundance and find it, that God would not give it to them unless it were a blessing: because whatever is of God is good.
Ans: I answer, first of all, that in giving abundance to a covetous man, God is void of all blame; for the question is about the man's seeking and receiving, not about God's giving. Again, when God grants abundance to some who seek it, he gives a blessing; but it is like the quails he gave to the Israelites, which brought a plague with them. For God oftentimes gives temporal blessings in His wrath.
Obj: Thirdly, it may be alleged that God has made a promise to every righteous man that he shall receive abundance: riches and treasures will be in his house, says David (Psa 112.3); and therefore he may lawfully seek riches.
Ans: I answer in two ways. First, that "riches" in the word of God often means things that are necessary, and not abundance. Secondly, if "riches" is taken for abundance, then I answer that promises concerning temporal blessings must be understood with the exception of the cross and chastisement. And therefore the meaning of the Psalmist is that riches will be given to the righteous, unless it is
the will of God to exercise and try him by want and poverty. And this passage must be thus understood, as appears plainly in Heb 11.37, where some are commended because they endured poverty by faith, wandering to and fro in sheepskins and goatskins. And Lazarus when he died, was received into Abraham's bosom, even though in his lifetime he did not have so much as crumbs from the rich man's table to feed his body.Luk 16.19-22 Now then, if the promise were absolute, every man might seek abundance, and every believer should have it; but seeing it is conditional, and we are uncertain whether it will please God to try us by want or not, therefore we may not seek abundance.
Obj: Fourthly, it may be alleged that every man must do good to the Church and Commonwealth, and therefore he must seek plenty, so that he may have the means to do this good.
Ans: I answer, we must do good indeed, yet within the compass of our estates and callings, and according to our ability; for God accepts every man according to what he has, and not according to what he does not have.
Obj: Lastly, it is alleged that there are examples of righteous men, such as Abraham, Jacob, and Solomon, who abounded with riches.
Ans: I answer, they did not get their riches by seeking abundance: they were made rich by God's sending, and not by their own seeking.
So men may accept abundance when it is the pleasure of God to bestow it on them while they walk in their callings. And it cannot be shown that either Abraham, Jacob, or Solomon, lacking riches, sought them. But commonly, the covetous man lays plots as to how to get so much for himself, and so much for his children, so many hundreds, and so many thousands; whereas Jacob asked God only for food and clothing.Gen 28.20
Therefore, whatever is said to the contrary, the truth is, that no man can with good conscience seek things more than are necessary. And this one thing must be like a cord to us, to restrain our affections
from the world: that God has given a commandment that we must seek only things that may, in Christian wisdom, be deemed necessary.
Now let us proceed to search for how we may turn our affections from the world to better things. This is the way: just as hot-headed persons who desire to restrain their hastiness must turn it against 39 who desires to themselves for their own sins, even so, the worldling
40 mind from earthly things, must set his mind on the kingdom of heaven.Mat 6.33 And to do this, two things are especially required: turn his greedy First, we must endeavor to have the eyes of our minds enlightened by God's Spirit, that we may see how happy the estate is that God
41 Thus Paul prayed for the Ephesians, That the eyes of their understanding might be enlightened, that they might know what the hope was of their calling, and what were the riches of his glorious inheritance in the saints (Eph 1.18). The beast that goes has prepared in his own Kingdom for those that love Him.
42 once it sets its eye on a better pasture, will go without further delay, over hedge and ditch and all, till it comes into that pasture. Now that which is in nature, should much more be in those who are partakers of the grace of Christ. Therefore, although like moles, we have our heads always rooting under the earth, yet if by grace we but cast our eyes to the joys of heaven, we cannot help but turn our hearts from the love of this present world. into a bare common, We have a notable example of this in Moses, who when he might have been heir to Pharaoh's daughter, refused the honor, esteeming the rebuke of Christ greater riches than the treasures of Egypt; because he had regard for the recompense of reward
(Heb. 11.24-26). Thus God in mercy opened his eyes, and made him see the happy estate of the kingdom of heaven, and thereby caused him to leave and forsake the honor and wealth of Egypt.