9. _Covetousness_ in every kind and degree is certainly as contrary to this as to the love of God. Whether φιλαργυρία, _the love of money_, which is too frequently _the root of all evils_, or πλεονεξία, literally, a desire of _having more_, or increasing in substance. And how few even of the real children of God, are entirely free from both? Indeed one great man, _Martin Luther_ used to say, he “Never had any covetousness in him, (not only in his converted state, but) ever since he was born.” But if so, I would not scruple to say, he was the only man born of a woman, (except him that was God as well as man) who had not, who was born without it. Nay, I believe, never was any one born of God, that lived any considerable time after, who did not feel more or less of it many times, especially in the latter sense. We may therefore set it down as an undoubted truth, that _covetousness_, together with pride, and self-will and anger _remain_ in the hearts even of them that are justified.
10. It is their experiencing this which has inclined so many serious persons, to understand the latter part of the seventh chapter to the _Romans_, not of them that _are under the law_, that are convinced of sin, which is undoubtedly the meaning of the apostle, but of them that _are under grace_, that are _justified freely through the redemption that is in Christ_. And it is most certain, they are thus far right: there does still _remain_ even in them that are justified, a _mind_ which is in some measure _carnal_; (so the apostle tells even the believers at _Corinth_, _Ye are carnal_:) an _heart bent to backsliding_, still ever ready to _depart from the living God_: a propensity to pride, self-will, anger, revenge, love of the world, yea and all evil; a root of bitterness, which if the restraint were taken off for a moment, would instantly spring up: yea, such a depth of corruption, as without clear light from God, we cannot possibly conceive. And a conviction of all this sin _remaining_ in their hearts, is the repentance which belongs to them that are justified.
11. But we should likewise be convinced, that as sin remains in our hearts, so it _cleaves_ to all our words and actions. Indeed it is to be feared that many of our words are more than mixt with sin; that they are sinful all together; for such undoubtedly is all _uncharitable conversation_: all which does not spring from brotherly love, all which does not agree with that golden rule, _What ye would that others should do to you, even so do unto them_. Of this kind is all backbiting, all tale-bearing, all whispering, all evil-speaking; that is, repeating the faults of absent persons: for none would have others repeat his faults when he is absent. Now how few are there, even among believers, who are in no degree guilty of this? Who steddily observe the good, old rule, “Of the dead and the absent――nothing but good.” And suppose they do, do they likewise abstain from _unprofitable conversation_? Yet all this is unquestionably sinful, and _grieves the holy Spirit of God_. Yea, and _for every idle word that men shall speak they shall give an account in the day of judgment_.
12. But let it be supposed, that they continually _watch and pray_, and so do _not enter into this temptation_; that they constantly set a watch before their mouth, and keep the door of their lips: suppose they exercise themselves herein, that _all_ their _conversation may be in grace seasoned with salt, and meet to minister grace to the hearers_: yet do they not daily slide into useless discourse, notwithstanding all their caution? And even when they endeavour to speak for God, are their words pure, free from unholy mixtures? Do they find nothing wrong in their very _intention_? Do they speak merely to please God, and not partly to please themselves? Is it wholly, to do the will of God, and not their own will also? Or, if they begin with a single eye, do they go on _looking unto Jesus_, and talking with him all the time they are talking with their neighbour? When they are reproving sin, do they feel no anger or unkind temper to the sinner? When they are instructing the ignorant, do they not find any pride, any self-preference? When they are comforting the afflicted, or provoking one another to love and to good works, do they never perceive any inward self-commendation, “Now you have spoke well?” Or any vanity, a desire that others should think so, and esteem them on the account? In some or all of these respects, how much sin _cleaves_ to the best conversation even of believers? The conviction of which is another branch of the repentance which belongs to them that are justified.