Thirteen Sermons, Account · Sermon 4
SERMON IV.
Luke 12.15.
—For a mans life conſiſteth not in the abundance of the things which he poſſeſſeth.
THE words are the words of our Saviour, brought by him as an argument againſt Covetouſneſs; you have the exhortation, take heed, and beware of Covetouſneſs; theſe words are the reaſon, —For a mans life conſiſteth not in the abundance of the things which he poſſeſſeth. The whole diſcourſe, as you may ſee, cometh in upon occaſion of one that came to our Saviour, deſiring him to divide his inheritance, as v. 13. Or to ſpeak to his Brother to divide his inheritance with him, which our Saviour refuſed, v. 14. As having no call from God to be a Civil Magiſtrate, a Ruler, or a Judge; from whence we may learn two things.
1. That the buſineſs of meum and tuum, of dividing and ſetling inheritances, is the work of Rulers, not of the Miniſters of Chriſt; they may have commiſſion from men for ſuch employments, but they have no commiſſion from God; it is a work that belongeth unto the Ruler.
2. That the Diſciples of Chriſt ſhould be afraid of medling with things out of their callings, it hath pleaſed the Lord to eſtabliſh an order in the world; as an order in Creatures, that they do not enter into one anothers ſtation and works; ſo an order amongſt men appointing unto every man what his work is; and he ought to keep to that, and not to turn aſide from it; but this impertinent ſolliciting of our Saviour, to this eccentrick work, giveth him a fair opportunity to preſs a ſpiritual exhortation upon them; and that is, to beware of covetouſneſs; the reaſon is in the Text, for a mans life lieth not in the abundance of the things which he poſſeſſeth. I ſhall need no other Doctrine then the words of the Text.
Doct. A mans life doth not lie in the abundance of what he poſſeſſeth. This Doctrine will need, 1. Explication. 2. Confirmation. I will open it in two things.
1. The continuance and preſervation of a mans life, doth not lie in the abundance of what he poſſeſſeth; In this ſenſe life is taken, Gen. 45.5. —For God did ſend me before you to preſerve life, Gen. 42.2. —and buy for us from thence, that we may live, and not die. And ſo often in Scripture, life ſignifieth the preſervation and continuance of life; the continuance of the life of man doth not lie in the abundance of what he poſſeſſeth; abundance is not neceſſary to preſerve life; the greateſt abundance that we have, will not lengthen out our lives beyond the bounds God hath ſet; Natura paucis contenta; we ſee the lives of thoſe preſerved, to whom God hath not given ſuch an abundance in this life; and preſerved to as great an advantage, as they who have the moſt; Daniel, fareth as well with pulſe, as thoſe that did eat of the Kings meat.
2. Oftentimes we ſee it, that thoſe who have the greateſt abundance of the things of this life, do not only die, (as it is appointed for all men) but alſo they die ſooner, and preſerve their lives but a little; while the continuance of this life doth not lie in the abundance of that which a man poſſeſſeth.
2. Life, ſometimes ſignifieth happineſs; becauſe the moſt of men count their great happineſs to lie in this life; therefore you ſhall find frequently in Scripture, life is taken for a ſtate of felicity, Prov. 4.23. Keep thy heart with all diligence; for out of it are the iſſues of life, Prov. 6.23. Reproofs and inſtruction are the way of life, Prov. 16.15. In the light of the Kings countenance is life— that Text is to be underſtood of happineſs, for to underſtand it ſtrictly of life, it is not true, Prov. 18.21. Death and life are in the power of the tongue— Ezek. 33.15. That walk in the Statutes of life— Thus in Scripture ſenſe a man is ſaid to live, with whom it is well; I take much of the ſenſe to lie here; for a mans life lieth not in the abundance of the things which he poſſeſſeth. The happineſs of a man doth not lie in the abundance that he poſſeſſeth; In the abundance, it cannot be denied but ſomething of a mans happineſs as to this lies in ſome poſſeſſion, by what we have, we are kept from thoſe anxieties from thoſe labours which would make our lives uncomfortable, but it doth not lie in the abundance of that which he poſſeſſeth; thus you ſee I have diſpatched the Propoſition in two things.
1. An abundance of this life is not neceſſary to the maintenance of it; it hath been proved to you by a double proof.
1. Shewing you, that thoſe who have but little, yet may injoy much in this life.
2. That thoſe who have much, are often ſhorter lived, and more incumbred then others who have but little.
2. That the felicity of a mans life; the chief felicity of this life doth not lie in the abundance that he poſſeſſeth; this is that which I ſhall endeavour as briefly as I can to demonſtrate unto you; the demonſtration of it will appear upon a due conſideration, wherein the happineſs of a man lieth, wherein the happineſs of a mans life lieth.
Reaſon ſheweth that happineſs muſt needs lie in the greateſt immunity from evil, and in the freeſt enjoyment of the beſt good, whether we take happineſs relating to this life, or to that which is to come, the nature of happineſs lieth in a fruition of good, and a freedom from evil, and according to the degree of the good we enjoy, or of the evil we are freed from, ſo is our happineſs; now good and evil is judged according to the differing lives that men live; there is a natural life, and there is a ſpiritual life; the greateſt good of a natural life is comfort and ſatisfaction of mind, a contented frame of ſpirit; the greateſt good of a ſpiritual life is the enjoyment of God; ſo that take it in which ſenſe you will, it will eaſily be demonſtrated to you, that a mans life, the comfort and happineſs of it, doth not lie in the abundance he poſſeſſeth; I remember a ſtory I have read of Pyrrhus a great Prin. who going to Italy to fight againſt the Romans; Rainoldi Orat. p. 35.Cneus Theſſalus had a mind to diſſuade him, he telleth him; my Lord! the Romans are Valiant and Warlike; but if we ſhould overcome, what ſhall we do then? what ſhall we do, ſaith Pyrrhus? then we will conquer all Greece, and all other Nations will yield to us; well, ſaith Cneus, and what then? then, (ſaith Pyrrhus) we will go and conquer Sicily, a rich Country; that is well, ſaith he, but what ſhall we do then? then (ſaith he) we will fall upon Africa and Carthage; ſaith he, but what ſhall we do then? Hilaritati nos trademus, & facetis, colloquiis nos oblectabimur (ſaith he;) Cneus replieth, but may we not let all theſe things alone, which will coſt much blood, and be happy without them?
1. The abundance that a man poſſeſſeth, will not give him any quiet and ſatisfaction in his mind, Prov. 14.14. —a good man ſhall be ſatisfied from himſelf. The ſatisfaction of a mans mind is from nothing without himſelf, it is in the internal content and acquieſcence of his mind; this is a matter of every days demonſtration, it is plain that no man is happy that wanteth content and ſatisfaction. Haman is a man advanced to great honour, yet he is not ſatisfied, ſo long as Mordecai ſitteth in the Kings Gate; ſo long as the deſires of a man are not filled, ſo long a man is not happy; now a man may have abundance, and yet be ambitious, and yet be covetous, and looking after, and getting more, and crying ſtill, give, give, hence it is, that even in this world you ſhall ſee a poor man that hath little or nothing to live upon, yet live a more ſweet, a more comfortable life, then he who hath a great eſtate.
2. A man may poſſeſs abundance as to the things of this life, and yet enjoy nothing of God; the happineſs of a natural life, lieth in the ſatisfaction of the mind, in a moderate enjoyment of the things of this life, but the happineſs of a ſpiritual life lieth not here; it is poſſible that a man may be filled with wind, & ſatisfied with that which ought not to give him any ſatisfaction, though the appearing happineſs of a man lieth in this, and his ſenſible happineſs be in the reſt and acquieſcing of his mind in what he hath; yet the true happineſs of the mind lieth higher, in the enjoyment of that good which commenſurate, and adequate to the neceſſities of the Soul, now nothing of good is commenſurate to the neceſſity of the Soul, but God alone, the reaſon of this lieth, becauſe a man is created under an Ordination to an eternal exiſtence, in a life which is beyond this life; and a man cannot be ſaid to be truly and perfectly happy, till he be either ſecured in his hope, or in his poſſeſſion of this; the poſſeſſion of this is referred to another life, but the ſecuring of this, is in this life, by a lively hope, and by an aſſurance; now every one ſeeth that the happineſs of a mans life as to this cannot lie in the abundance of the things which he poſſeſſeth; a man may poſſeſs abundance here, and yet come ſhort of Heaven, yea, ſaith the Scripture; Not many rich, not many noble. There are not many to whom the Lord giveth a portion here and hereafter too. Son (ſaith Abraham to Dives) remember thou hadſt thy good things in thy life-time, ſome indeed in this world are the Lords Benjamins, he ſerveth them with a double meſs; they have much of the Creature, and much of the Creator too, but I ſay this is the portion of but very few; but this is enough to have ſpoken as to the opening of the point, and proving it, ſhewing you that the happineſs of a mans life, doth not lie in the abundance which he poſſeſſeth; I come now to apply it; and the great uſe of this point, ſhall be that which our Saviour maketh of it.
Uſe 1. Take heed-therefore, and beware of Covetouſneſs; It is an exhortation that is much preſſed upon Chriſtians in Scripture, Heb. 13.5. Let your converſation be without covetouſneſs; Eph. 5.3. —let it not be once named amongſt you— Col. 3.5. —and covetouſneſs, which is Idolatry, Pſal. 10.3. —the covetous whom the Lord abhorreth. You ſhall find it joined with the vileſt ſins, Rom. 1.29. Being filled with all unrighteouſneſs, fornication, wickedneſs, covetouſneſs, maliciouſneſs, full of envy, murder, debate, deceit, malignity, whiſperens, Prov. 28.16. —he that hateth covetouſneſs, ſhall prolong his days. Epheſ. 5.5. For this you know, that no Whoremonger, nor unclean perſon, nor covetous man, who is an Idolater, hath any inheritance in the Kingdom of Chriſt, and of God. So alſo 1 Cor. 6.10. Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, ſhall inherit the Kingdom of God. In the further proſecution of this uſe, I ſhall do 2 things.
1. I will open to you the true notion of Covetouſneſs.
2. I will ſhew you by what Arguments you ſhall arm your ſelves againſt it, & in particular ſhew you the force of this argument.
There are two words in the Greek, which comprehend much of the nature of covetouſneſs, foreign a love of mony, a love of ſilver, and a deſire ſtill of having and getting in the world; Covetouſneſs may be ſhortly deſcribed thus: It is an immoderate deſire of riches, and the enjoying the things in this life; a deſire of riches duly moderated and regulated, is not ſinful, riches are ſubſidia vitae, they are the aids of this life, as God hath allotted us a time to live in this world, and hath ſubjected our life to many neceſſities, and hath created the inferiour Creatures for the uſe and ſervice of man, to ſupply his neceſſities, ſo for a man under due circumſtances to deſire a ſhare in them, is not ſinful, and cannot come under the name of Covetouſneſs; but when this deſire exceedeth its due bounds, then it becometh ſinful and degenerateth into this vice of Covetouſneſs; in ſhort, this corrupt habit of Covetouſneſs doth diſcover itſelf in our hearts, by five things.
1. It diſcovereth itſelf by immoderate cares, thinking and contriving how a man ſhould get the things of this life; there is a covetous care, and there is a pious care, Phil. 4.6. Be careful for nothing; but in every thing by prayer and ſupplication, let your requeſts be made known unto God. There is a great difference betwixt carefulneſs and immoderate care; we are bid in Scripture to caſt all our care upon God, 1 Pet. 5.7. Caſting all your care upon him, for he careth for you. God alloweth us a provident care, but he forbiddeth a diſtracting, dividing care, a Chriſtian hath better things to take care for, 1 Cor. 7.32. But I would have you without carefulneſs— immoderate care argueth an immoderate deſire.
2. Covetouſneſs diſcovereth itſelf by immoderate labour, we ought to labour; In the ſweat of thy face thou ſhalt eat thy bread, it is a reproach to eat the bread of idleneſs; and it is the Apoſtles precept, that he who will not labour, ſhould not eat; yet we are commanded not to labour; John 6.27. Labour not for the meat which periſheth, but for that meat which endureth unto everlaſting life— So that it is only an exceſſive, undue labour which God forbiddeth; but now you will ſay, what is that you call immoderate care, and immoderate labour? I anſwer in ſhort, both care and labour are immoderate when they turn to the prejudice of the body, or to the prejudice of the Soul.
1. When they turn to the prejudice of the body; there is nothing ſo eateth a man up, as care and ſolicitude, they do as it were divide the man; and what influence labour hath upon the body, the ſame influence care hath upon the mind; care is then immoderate, and ſo is labour, when it turneth to the prejudice of the Soul or Body; for in reaſon the Soul is better then the Body, and the life is better then rayment; God hath commanded us in the firſt place to look after our Souls, and we are bound to care for them.
2. When they turn to the prejudice of the Soul, by hindering its communion with God.
1. Either in the more inward exerciſes of meditation, faith, and truſting in God.
2. Or more outward exerciſes, ſuch as Prayer, and thoſe religious duties which God requireth of us; that a man cannot find time to pray or hear the Word of God, or to perform any religious duty which the Lord requireth of him.
3. Covetouſneſs diſcovereth itſelf by uſing of undue means; when men will get riches by lying, by cheating, by defrauding, by oppreſſing, this is a great argument to a covetous mind; for the deſire muſt be immoderate, which prompteth a man to ſuch irregular and immoderate actions as theſe are.
4. By an immoderate fear, when we have them, of loſing them; the Apoſtle ſpeaketh of ſome who through fear of death, were all their lives ſubject to bondage, truly there are in the world men ſo covetous, as through fear of poverty, and through fear of want are all their life-time ſubject to bondage, never enjoying any thing of what they have.
5. A fifth thing, which diſcovereth a covetous mind, is a diſſatisfaction in the midſt of our enjoyments, when the mind is not filled, God hath given one man more then he hath given perhaps to ſome Families, yet his mind is not filled, he doth not ſay that he hath enough.
6. A ſixth and laſt thing which diſcovereth a covetous mind, is, an immoderate love and delight in what we have; Soul, take thine eaſe, (ſaith he) thou haſt goods laid up for thee for many years. Now this immoderate joy and delight appears,
1. In the exceſs of a mans delight; when a mans heart is even melted into his bags, and runs out into his gold and ſilver.
2. When a man can by no means indure to part with his riches; either when nature calleth for them; or when God calleth for them.
1. When nature calleth for our riches; for our ſelves for food and rayment; for our Children to diſpoſe them in the world; but this almoſt every one will acknowledge.
2. When God calleth for our eſtate, God calleth for it when your Brethren are in want, poor, and in priſon; when you cannot part with it, when nature calleth for it, or when God by his Word calleth for it, it argueth a too great love & delight in it; & conſequently a too great deſire of it; I beſeech you take heed and beware of this Covetouſneſs; there are many Arguments, by which the Scripture preſſeth this upon you.
1. The ſinfulneſs of it, Iſa. 57.17. For the iniquity of his Covetouſneſs I was wroth—
2. The exceeding ſinfulneſs of it; the Apoſtle calls it Idolatry. Col. 3.5. Mortifie therefore your members which are upon the earth, fornication, uncleanneſs, inordinate affection, evil concupiſcence, and covetouſneſs, which is Idolatry. The Apoſtle ſaith it is not to be named, Ephe. 5.3. But fornication, and all uncleanneſs, or covetouſneſs, let it not once be named amongſt you— It is joined with the worſt of ſins, Rom. 1.29. Such as thoſe who are guilty of them, ſhall never enter into the Kingdom of God. Being filled with all unrighteouſneſs, fornication, wickedneſs, covetouſneſs, maliciouſneſs—&c. Thirdly, Conſider,
3. What a root of evil it is, 1 Tim. 6.10. For the love of mony is the root of all evil, which while ſome coveted after they have erred from the faith, and pierced themſelves thorow with many ſorrows. All neglect of duty lying, cheating, defrauding, oppreſſing; it is endleſs to reckon how many evils grow from this one root of covetouſneſs.
4. Conſider, Fourthly, The unprofitableneſs of it; no man by thinking can add one cubit to his ſtature; how many do we ſee torment themſelves with care, fear, and trouble, and labour, and when they have done all they can, they are not able to reach to their ends. I only deſire further to preſs upon you this one argument of our Saviour, which you have in the Text; A mans life conſiſteth not in the abundance of the things which he poſſeſſeth.
1. Conſider, An abundance is not neceſſary to this life; ad manum eſt quod ſat eſt, ſaith Seneca, Sudamus ad ſupervacanea, a moderate care, a moderate labour is enough for neceſſaries, what we ſweat for is uſually ſuperfluiities, an abundance is not neceſſary for thy own life, nor for the life of thy Child; ſomething is neceſſary, but an abundance is not neceſſary; God hath ſo graciouſly ordained, that our life lieth not in the abundance of what we have, life is not maintained by the abundance of what we have.
2. Conſider, An abundance will not lengthen out thy life; you ſee Princes, Noblemen, and rich men, they die as well as others, ſomething of this world, is ſometimes neceſſary to keep a man living, but an abundance will not lengthen out a mans life.
3. Conſider, The happineſs of thy life doth not lie in the abundance of what thou haſt in poſſeſſion; doth not thy happineſs lie rather in the reſt, and quiet content and ſatisfaction of thy mind; when thou haſt gotten all thy heart can wiſh, all that thy Childs heart can wiſh, haſt thou in the leaſt purchaſed content to thy ſelf, or to him? If God arms but one thought againſt thee, or thy Child? it ſpoileth all thy ſatisfaction; if but an humour be diſordered in thy body, and thy ſelf or thy Child be in a melancholy temper, all the world will not give thy mind reſt; why then doſt thou labour? why doſt thou cark and care, and art ſo ſolicitous? thy life lieth not in the abundance of the things thou poſſeſſeſt; but thus much is enough for the firſt Exhortation; take heed, and beware of Covetouſneſs; and conſider whatſoever hath been ſaid as to your ſelves, is true as to your Children, ſo as you need not make that a pretence for your immoderate deſires.
Uſe 2. My ſecond uſe is that of the Apoſtle, 1 Tim. 6.1.8. And having food and rayment, let us be therewith content. Food and Rayment are neceſſaries; if the Lord giveth us but enough to cloath us, and to feed us, let us never be concerned; mark how many arguments might be brought for this from Scripture.
1. We brought nothing into the world, we can carry nothing out of the world.
2. They that will be rich, fall into temptation, and hurtful luſts.
3. The love of mony is the root of all evil.
4. Godlineſs with contentment is great gain; if God hath given us but enough, let us be therewith content. Agur begged no more then food convenient for him; he prayed againſt riches, as well as againſt poverty, Gen. 28.20. See Jacobs vow. And Jacob vowed a vow, ſaying, if God will be with me, and will keep me in this way that I go, and will give me bread to eat, and rayment to put on, &c. It is a ſhame for Chriſtians, they ſhould not conſider how contented the Heathens were, and with what ſcorn they would look upon all the world. What! have Chriſtians principles below thoſe of Heathens? there were two opinions of Philoſophers, the Stoicks thought riches was no ingredient to mans happineſs; others ſaw a neceſſity of ſome of this worlds gooods for the exerciſe of Virtue, but all agree in this, that the happineſs of a man doth not lie in the abundance of the things which he poſſeſſeth.
Uſe 3. What an opportunity doth this offer to thoſe that are poor to bleſs God? The Apoſtle rejoiced that God had opened a door of ſalvation for the Gentiles; let thoſe that are poor in this world rejoice, and let us rejoice for them for this door of happineſs, which is opened for them by theſe words of our Saviour; if only the rich could be happy, if content were entailed upon them only, then none could be happy but the rich, but bleſſed be God it is not ſo; the poor man may be happy as well as the rich, ſpiritually happy as well as the rich man.
Uſe 4. In the next place; ſee here what an encouragement here is to do good, our Saviour viewing thoſe who were throwing into the treaſury, ſaw ſome throw in a great deal, and a poor Widow throwing in two Mites, our Saviour ſaid, ſhe had done more then they all; for they had thrown in out of their abundance, but ſhe out of her penury and want; a mans life doth not lie in the abundance of what he poſſeſſeth; God doth not call to you to throw away that wherein your life lieth, nor thoſe things which are neceſſary for your life; he only calleth to you to throw in out of your abundance; he calleth to you only for your ſuperfluities; and certainly it is but reaſonable that we ſhould part with theſe, when God calleth for them; eſpecially if we conſider that God hath but made us his Stewards of theſe, and hath therefore given us them: that we ſhould at his command part with them.
Uſe 5. If a mans life, the happineſs of it doth not lie in the abundance of what he poſſeſſeth; if God hath not laid up your life in them, do not you lay up your life in them your ſelves.
1. Do not make it your buſineſs for to get them; do not deſudare ad ſupervacanea, do not let the buſineſs of your life be to load your ſelf with thick clay, Habbak. 2.6. There is a woe denounced unto him who thus loadeth himſelf, —Woe to him that encreaſeth that which is not his; how long! and to him that ladeth himſelf with thick clay.
2. Be not tormented, if the Lord depriveth you of ſome of your riches; bleſſed be God, your life doth not lie in them, they are not your happineſs; they could not preſerve your life when you had them, let them not deſtroy you, now you want them; they could not make you happy in the enjoyment of them, do not make your ſelves miſerable in the want and deprivation of them.