Sixteen Sermons, Sermon 5
A SERMON ON LUKE XII. 15.
And he ſaid unto them, Take heed and beware of Covetouſneſs; for a Man's Life conſiſteth not in the abundance of the things which he poſſeſſeth.
AMong all the irregular Appetites of Men, there is none that is more common and unreaſonable, and of a more Univerſal bad Influence upon the Hearts and Lives of Men, than this of Covetouſneſs; and therefore in ſpeaking of this Vice, I ſhall ſtrike at the Root of a great many others; even of Apoſtacy from God's Truth and Religion, of which Covetouſneſs, and the Love of this preſent World, is one of the moſt common Cauſes. So that if I can contribute any thing to the Cure of this great Diſtemper of Mens Minds, I ſhall in ſo doing remove that, which is the Cauſe and Occaſion of a great part of the Evils and Miſchiefs which are in the World. And to this end I have pitched upon theſe Words of our Bleſſed Saviour to his Hearers; And he ſaid unto them, Take heed and beware of Covetouſneſs; for a Man's Life conſiſteth not in the abundance of the Things which he poſſeſſeth.
In Which Words are theſe Thre… Things Obſervable.
Firſt, The Manner of the Caution which our Saviour here gives, Take heed and beware; he doubles it, to ſhew the great Need and Concernment of it.
Secondly, The Matter of the Caution, or the Vice which our Saviour here warns his Hearers againſt, and that is Covetouſneſs; Take heed and beware of Covetouſneſs.
Thirdly, The Reaſon of this Caution, Becauſe a Man's Life conſiſteth not in the abundance of the Things which he poſſeſſeth. Humane Life is ſuſtain'd by a little, and therefore abundance is not neceſſary, either to the Support or Comfort of it. 'Tis not a great Eſtate and vaſt Poſſeſſions that make a Man happy in this World; but a Mind that is equal to his Condition, whatever it be.
I. The Manner of the Caution which our Saviour here gives, Take heed and beware. This is a peculiar kind of Caution, and no where elſe, or upon any other Occaſion, that I know of, uſed in Scripture; in which, for the greater Emphaſis and weight, the words of Caution are doubled, as if the Matter were of ſo much Concernment, that no Caution about it could be too much; to ſignifie to us both the Great Danger of this Sin of Covetouſneſs, and the Great Care Men ought to uſe to preſerve themſelves from it.
Firſt. The great danger of this Sin; how apt we are to fall into this Vice, and of how pernicious a Conſequence it is to thoſe in whom it reigns.
1. How apt we are to fall into this Vice: And excepting thoſe Vices which are immediately founded in a Man's Natural Temper and Conſtitution, there is none that Men have a more Univerſal propenſion to, than this of Covetouſneſs. For there are two Things which Human Nature does more eſpecially deſire to be ſecured againſt, which are Want, and Contempt: And Riches ſeem to be a certain Remedy againſt both theſe Evils. And becauſe Men think they can never be ſufficiently ſecured againſt theſe, therefore their deſire of Riches grows endleſs and inſatiable; ſo that unleſs Men be very jealous and watchful over themſelves, this Deſire will grow upon them, and enlarge it ſelf beyond all Bounds.
2. As Men are very apt to fall into this Vice, ſo is it of very pernicious conſequence to thoſe in whom it reigns. The Miſchief of it is very great, and very extenſive: So St. Paul tells us, 1 Tim. 6. 8, 9, 10. where he preſſeth Men to be contented with a ſmall competency of the Things of this Life, becauſe of the great Danger and Miſchief of a Covetous Mind; having Food and Raiment, let us be therewith content. But they that will be Rich (that is, they that are bent and reſolv'd upon being Rich) fall into Temptation, and a Snare, and into many fooliſh and hurtful Luſts, which drown Men in Deſtruction and Perdition. For the love of Mony is the root of all Evil. But this I ſhall ſpeak more fully to, when I come to ſhew the great Evil and Unreaſonableneſs of this Vice.
Secondly, This earneſt kind of Caution, as it ſignifies the Great Danger of this Sin of Covetouſneſs, ſo likewiſe the great Care that Men ought to uſe to preſerve themſelves from it; for the greater the Danger is in any kind, ſo much the greater Care ſhould be uſed for the avoiding of it. Men are not ſo Solicitouſly concerned to defend themſelves againſt a ſlight Miſchief; but when a terrible one threatens us, we ſhould be continually upon our guard againſt it, and ſummon all our ſtrength and for…e to reſiſt it. Thus much for the Manner of the Caution.
I proceed to the ſecond Thing to be conſidered in the Text, viz. The Matter of the Caution, or the Vice which our Saviour here warns his Hearers againſt, and that is Covetouſneſs; Take heed and beware of Covetouſneſs. And in ſpeaking of this, I ſhall conſider theſe two Things.
1. Wherein the Nature of this Vice conſiſts.
2. I ſhall Endeavour to ſhew the great Evil and Unreaſonableneſs of it. I ſhall be large in both.
1. For the Nature of this Vice of Covetouſneſs. The ſhorteſt Deſcription that I can give of it is this; That it is an inordinate deſire and love of Riches; but when this Deſire and Love are Inordinate, is not ſo eaſie to be Determined. And therefore that we may the better underſtand what this Sin of Covetouſneſs is, which our Saviour doth ſo earneſtly Caution againſt, it will be requiſite to Conſider more particularly wherein the Vice and Fault of it doth conſiſt; that whilſt we are are ſpeaking againſt Covetouſneſs, we may not under that General Word Condemn any thing that is Commendable, or Lawful. To the end then that we may the more clearly and diſtinctly underſtand wherein the Nature of this Vice doth conſiſt, I ſhall
Firſt, Endeavour to ſhew what is not Condemned under this Name of Covetouſneſs, either in Scripture, or according to right Reaſon: And
Secondly, What is Condemned by eit…er of theſe as a plain Inſtance o… Branch of this Sin.
1. What Things are not Condemned under the Name of Covetouſneſs, either in Scripture, or according to right Reaſon, which yet have ſome appearance of it; namely, theſe three Things.
1. Not a provident Care about the Things of this preſent Life.
2. Not a regular Induſtry and Diligence for the obtaining of them: Nor
3. Every Degree of Love and Affection to them. I mention theſe Three, becauſe they may all ſeem to be Condemned by Scripture, as Parts or Degrees of this Vice, but really are not.
I. Not a provident Care about the Things of this preſent Life. This indeed ſeems to be Condemned in Scripture as a Branch of Covetouſneſs, namely, in our Saviour's Sermon upon the Mount, Mat. 6. 25. Take no thought for your Life, what ye ſhall eat, or what ye ſhall drink; nor yet for your Body, what ye ſhall put on. Here our Saviour ſeems to forbid all Care, even about the Neceſſaries of Life, Meat, and Drink, and Cloathing; much more about the Delights and Conveniencies of it. But this is not abſolutely and in ordinary Caſes intended by our Saviour to be Condemned, as I ſhall ſhew by and by, under the next Head.
Secondly, Neither is a regular Induſtry and Diligence for the obtaining of theſe Things Condemned in Scripture; tho' this alſo ſeems to be Prohibited by our Saviour in the ſame Chapter, ver. 26. Behold the Fowls of the air: for they ſow not, neither do they reap, nor gather into Barns; yet your Heavenly Father feedeth them; and ver. 28. Why take ye thought for Raiment? Conſider the Lilies of the Field, how they grow; they toil not, neither do they ſpin. In which words our Saviour ſeems to intimate, that we ought to depend upon the Providence of God for Food and Raiment, and to uſe no more Induſtry for the obtaining of them, that the Fowls of the Air do, or the Lilies of the Field: And the ſame may ſeem to be collected out of this Chapter of St. Luke: For after our Saviour had in my Text cautioned them againſt Covetouſneſs, and ſpoken to them a Parable to that purpoſe, of a Rich Man who enlarged his Barns, and laid up Goods for many years, He infers from thence, ver. 22. that Men ſhould take no thought for the Things of this Life, nor uſe any Induſtry about them; and he ſaid unto his Diſciples, therefore I ſay unto you, take no thought for your Life, what ye ſhall eat; neither for the Body, what ye ſhall put on.
Now to avoid all Inconvenience from our Saviours words, I think that it is commonly ſaid by Interpreters, that he does here only condemn a diſtruſtful and anxious Care about the Things of this Life, and an over-ſolicitous Induſtry and Diligence for the obtaining of them; but that he allows a prudent Care and regular Induſtry about theſe Things: And this were very well ſaid, if it would agree with the Scope and Deſign of our Saviour's Diſcourſe; but the Inſtances which he gives of the Fowls of the Air, and the Lilies of the Field, which are ſufficiently provided for without any Care and Induſtry of theirs, and which he ſeems to ſet before us for a Pattern, behold (ſays he) the Fowls of the Air, I ſay theſe Inſtances, which he gives, ſeem to exclude even all regular and ordinary Care and Diligence about theſe Things.
What ſhall we ſay then, that our Saviour intended by his Religion to take Men off from all Labour and Induſtry in their Callings? This ſeems to be unreaſonable; and indeed ſo it certainly were, if our Saviour had given this for a ſtanding and ordinary Rule to all Chriſtians; and not only ſo, but contrary to the Apoſtles Doctrine, who conſtantly charged Chriſtians to labour with great diligence in their Callings, that they might be able to provide for themſelves, and their Families.
But this Diſcourſe of our Saviour's was not intended for a General and Standing Rule to all Chriſtians; but only deſigned for his Diſciples, to take them off from all Care about the Things of this Life, that they might attend upon his Perſon, and wholly give up themſelves to that Work to which he had called them. And therefore St. Luke takes notice, that after he had cautioned his Hearers in general againſt Covetouſneſs, he applies himſelf particularly to his Diſciples, and tells them that he would have them ſo far from this Vice of Covetouſneſs, that they ſhould not ſo much as uſe that ordinary Care and Induſtry about the Things of this Life, which is not only lawful, but neceſſary for Men in all ordinary Caſes, ver. 22. and he ſaid unto his Diſciples, therefore I ſay unto you, take no thought for your Life, what ye ſhall eat. And this agrees very well with the Direction which our Saviour gave to his Diſciples, when he firſt ſent them forth to Preach, Mat. 10. 9. Provide neither gold, n…r ſilver, nor braſs in your purſes, neither coat, nor ſcrip; which no Man ever underſtood as a general Law to all Chriſtians, but as a particular Precept to the Apoſtles at that time.
And if this be our Saviour's meaning, there is then no Reaſon to think, that this Caution againſt Covetouſneſs does forbid Men to uſe a provident Care and regular Induſtry about the Things of this Life.
Thirdly, Nor is every Degree of Love and Affection to the Things of this World Condemned in Scripture, as any Branch, or Part of this Vice of Covetouſneſs; but ſuch a love of the Things of this World as is truly conſiſtent with the Love of God, and a due and ſerious care of our Souls, is allowed both by Scripture and Reaſon. St. John indeed ſeems to condemn all love of the World, and of the Things of it, as utterly inconſiſtent with the love of God, 1 Joh. 2. 15. Love not the World, neither the Things that are in the World; if any Man love the World, the love of the Father is not in him: But this is according to the Hebrew Phraſe and manner of ſpeaking, to forbid Things Abſolutely, which are to be underſtood only Comparatively. So Mat. 6. 19. Lay not up for your ſelves Treaſures upon Earth; but lay up for your ſelves Treaſures in Heaven; i. e. be not ſo ſolicitous for the good Things of this World, as for the Glory and Happineſs of the next. And Luke 12. 4. Be not afraid of them that kill the Body; that is, fear them not ſo much as him that can deſtroy both Body and Soul in Hell: And Luke 14. 26. If any Man come unto me, and hate not his Father and Mother, and all that he hath; that is, if he do not love me more than all theſe Things, he cannot be my Diſciple: And John 6. 27. Labour not for the Meat which periſheth, but for that which endureth to Everlaſting Life; that is, labour not ſo much for the one as for the other, be not ſo ſolicitous about the Things of this Life, as about the great Concernments of Eternity. So likewiſe Coloſ. 3. 2. Set your affections on things above, not on things on the Earth; i. e. ſet them more on Things above, than on earthly Things. So here, Love not the World, neither the Things of the World; that is, do not over-value them, do not love them ſo much as not to be able to part with them for Chriſt; for if any Man thus love the World, he does not love God as he ought. So that when the Scripture commands us not to love the World, this is to be underſtood Comparatively, that we ſhould not love theſe Things in Compariſon of God, and the great Concernments of another World: But it does not forbid us to love the…e Things in a due Degree, and with a due Subordination to thoſe Things which are more Excellent, and of Infinitely greater Concernment to us. For nothing can be more inconſiſtent, than to recommend to Men Diligence in their worldly Callings and Employments (as the Scripture frequently does) and that in order to the attaining of the good Things of this Life; and yet to forbid us to love theſe Things at all. For if Men have no degree of love to them, the beſt Argument to Diligence for the obtaining of them would be taken away. Beſides, that we are commanded in Scripture to be thankful to God for beſtowing on us the Bleſſings of this Life, and we are to love him upon this account. Now can any Man love the Giver, for beſtowing ſuch Gifts upon him, which if he do as he ought, he muſt not love?
You ſee then what thoſe Things are, which the Scripture does not Condemn as any Branch or Degree of this Vice of Covetouſneſs; a provident Care, and a regular Induſtry, and ſuch a degree of Love to the Things of this World, as is conſiſtent with the love of God, and the care of our Souls.
2. I come now to ſhew what is Condemned in Scripture under the name of Covetouſneſs; and by this we ſhall beſt underſtand wherein the Nature of this Sin doth conſiſt. Now Covetouſneſs is a word of a large Signification, and comprehends in it moſt of the Irregularities of Mens Minds, either in deſiring, or getting, or in poſſeſſing, and uſing an Eſtate. I ſhall ſpeak to each of theſe ſeverally.
Firſt, Covetouſneſs in the Deſire of Riches, conſiſts in an eager and unſatiable deſire after the Things of this World. This the Scripture condcmns, tho' it be free from Injuſtice, as it ſeldom happens to be. This inſatiable deſire of Wealth God plainly condemns by his Prophet, Iſa. 5. 8. Wo unto them that joyn houſe to houſe, and lay field to field, till there be no place, that they may be placed alone in the midſt of the Earth. And this is that which our Saviour here in the Text ſeems to have a more particular reſpect to, when he cautions Men againſt the Sin of Covetouſneſs, as appears both from the Reaſon which he gives of this Caution, and from the Parable whereby he illuſtrates it. From the Reaſon which he gives of this Caution, Take heed and beware of Covetouſneſs; for the Life of Man doth not conſiſt in the abundance of the Things which he poſſeſſeth. As if he had ſaid, take great care to ſet ſome Bounds to your Deſires after the Things of this World. For whatever Men may imagine, it is certain in Experience, that it is not the Abundance of outward Things which makes the Life of Man happy. Wealth and Content do not always dwell together; nay, ſo far from that, that perhaps they very ſeldom meet.
And the Parable likewiſe which follows upon this Caution, doth ſufficiently ſhew this to be our Saviour's meaning; for he illuſtrates what he was ſpeaking of, by a Rich Man, whoſe deſire of Wealth was never ſatisfied, but he was continually increaſing his Eſtate, and enlarging his Barns, to make more room ſtill for his Fruits, that he might lay up Goods in ſtore for many years. The Parable does not ſo much as intimate any indirect and unjuſt ways of Gain, which this Man uſed to increaſe his Eſtate; but condemns his inſatiable Deſire and Thirſt after more; ſo that even this alone is Covetouſneſs, and a great fault, tho' it were attended with no other; becauſe it is unreaſonable, and without end.
Secondly, There is Covetouſneſs likewiſe in getting an Eſtate; and the Vice or Evil of this kind of Covetouſneſs conſiſts chiefly in theſe three Things.
1. In the uſe of unlawful and unjuſt ways to get or increaſe an Eſtate. He is a Covetous Man, who by the greedineſs of Gain is tempted to do any unjuſt Action, whether it be in the way of Fraud and Deceit, or of Violence and Oppreſſion. And this perhaps is that which is moſt frequently in Scripture call'd Covetouſneſs. And this I …ake to be the meaning of the Tenth Commandment, Thou ſhalt not Covet; wherein is forbidden all unjuſt deſire of that which is another Man's, and all unjuſt endeavours and attempts to deprive him of it. For ſo our Saviour renders it, Mark 10. 19. where he ſays to the young Man that came to be directed by him, what good thing he ſhould do, that he might Inherit Eternal Life; Thou knoweſt the Commandments, do not commit Adultery, do not Kill, do not Steal, do not bear falſe witneſs; and then inſtead of the Tenth Commandment, Thou ſhall not Covet, or rather by way of explication of it, he adds foreign, de…raud not; as if he had ſaid, in a word, be not injurious to thy Neighbour in any kind, in deſiring or endeavouring to deprive him of any thing that is his. As the Romans in their Laws were wont to comprehend thoſe Crimes which had no Proper Name, by the general Name of Stellionatus, and dolus malus; ſo here in the Decalogue, after God had inſtanced in the chief and moſt common ſorts of Injuries which Men are guilty of towards their Neighbour, as Murder, Adultery, Theft, Bearing of falſe Witneſs; he ſumms up all the reſt, which could not ſo eaſily be reckon'd, particulary in this ſhort and general Prohibition, Thou ſhalt not Covet; that is, thou ſhalt not be injurious to thy Neighbour in any other kind; in his Wife, or Servant, or Houſe, or Cattle, or any thing that is his. Covetouſneſs, or any inordinate deſire of that which is our Neighbours, being commonly the Root and Parent of all theſe kinds of Injuries.
And for the ſame Reaſon, St. Matthew, inſtead of the Tenth Commandment, puts this general Precept, Thou ſhalt love thy Neighbour as thy ſelf, as being the ſenſe of it in other words; Mat. 19. 18, 19. Thou ſhalt do no Murder, thou ſhalt not commit Adultery, thou ſhalt not Steal, thou ſhalt not bear falſe Witneſs, honour thy Father and thy Mother, and thou ſhalt love thy Neighbour as thy ſelf. And this Command of loving our Neighbour as our ſelves, our Saviour elſewhere tells us was the ſumm of the Duties of the Second Table; and it is the ſame in ſenſe with that Precept of our Saviour, Mat. 7. 12. Therefore all things whatſoever ye would that men ſhould do to you, do ye even ſo to them. That is, as thou wouldeſt have no Man to be injurious to thee in any thing, ſo be not thou ſo to any other Man in any kind. And the Apoſtle, Rom. 13. 8, 9, 10. ſhews us upon what account this General Precept, Thou ſhalt love thy Neighbour as thy ſelf, is the Summ of the Second Table. He that loveth another hath fulfilled the Law: For this, Thou ſhalt not commit Adultery, thou ſhalt not Kill, thou ſhalt not Steal, Thou ſhalt not bear falſe Witneſs, Thou ſhalt not Covet; and if there be any other Commandment, it is briefly comprehended in this Saying, namely, Thou ſhalt love thy Neighbour as thy ſelf. And then he adds in the next words, Love worketh no ill to his Neighbour; therefore Love is the fulfilling of the Law. That is, he that truly loves his Neighbour, will not be injurious to him in any kind: Therefore Love is the ſumm of the Law.
The Deſign of all this is to ſhew that he that is injurious to his Neighbour in his Eſtate in any kind, is properly guilty of the Sin of Covetouſneſs, which is forbidden in the Tenth Commandment. So that all Arts of Fraud and Oppreſſion, whereby Men endeavour to get and increaſe an Eſtate by the injury of their Neighbour, is a Branch of the Sin of Covetouſneſs.
2. The Vice of Covetouſneſs in getting Wealth, does likewiſe conſiſt in an anxious and tormenting Care about obtaining the Things of this Life. The regular and due Temper of a Man's Mind about the Things of this World, is to commit our ſelves to the Providence of God in the uſe of honeſt and lawful Endeavours, and to refer the ſucceſs of all to his good Pleaſure; and whatſoever is beyond this, is a Branch of the Evil Root of Covetouſneſs. We diſtruſt the Providence of God, when after we have uſed our beſt Endeavours, and begg'd his Bleſſing upon them, we torment our ſelves about the iſſue and event of Things. And as this is ſinful, ſo it is vain, and to no purpoſe. Diligence in our Buſineſs is the way to get an Eſtate; but no Man was ever the Richer, for tormenting himſelf, becauſe he was not ſo. The Reaſon why Men ſeek the T…ings of this World, and take pains to get them, is to make Life convenient and comfortable; and conſequently he that torments himſelf about the getting of theſe Things, contradicts himſelf in his own Deſign, becauſe he makes his Life Miſerable, that he may make it Comfortable.
3. The Sin of Covetouſneſs in getting, conſiſts in ſeeking the Things of this Life, with the neglect of Things infinitely better, and which are of far greater and nearer Concernment to us. He is a Covetous Man, who ſo minds the World, as to neglect God, and his Soul; who is ſo buſie and intent upon making proviſion for this Life, as to take no care of the other; ſo concern'd for the few days of his Pilgrimage here, as to have no conſideration and regard for his Eternal Abode in another World. God allows us to provide for this Life, and conſiders the Neceſſities which do continually preſs us while we are in the Body: But while we are making proviſion for theſe Dying Bodies, he expects that we ſhould remember that we have Immortal Souls; which ſince they are to have an endleſs duration in another World, ought to be provided for with far greater Care. 'Tis an inordinate deſire of Riches, when Men ſo lay out all their Care and Induſtry for the obtaining of them, as if nothing elſe were to be regarded, as if no Conſideration at all were to be had of another World, and of that better part of our ſelves which is to continue and live for ever. All Deſires and Endeavours after Riches, which take Men off from the buſineſs of Religion, and the Care of their Souls, which allow Men neither the leiſure and opportunity, nor the heart and affection to love God, and to ſerve him, are to be referred to this Sin of Covetouſneſs, which is here condemned by our Saviour in the Text.
3. There is Covetouſneſs likewiſe in poſſeſſing or uſing an Eſtate: And this conſiſts chiefly in theſe three Things.
Firſt, When Men are ſordid towards themſelves, and cannot find in their hearts to uſe and enjoy what they poſſeſs; are continually adding to their Eſtate, without any deſign of enjoyment; and take infinite pains to raiſe a huge Fortune, not that they may uſe it, but that they may be ſaid to have it. This is a degree of Covetouſneſs even beyond that of the Rich Man in the Parable after the Text: For he it ſeems, after he had enlarg'd his Barns to his Mind, and laid up goods for many years, deſign'd at laſt to have taken his eaſe, and have fallen to the enjoyment of what he had gotten; to have eat and drank, and to have been merry; and this, tho' it proved but a fooliſh deſign in the iſſue, he being cut off in that very inſtant when he was come to the point of ſatisfaction and enjoyment; yet is it infinitely more reaſonable, than to take great pains to get an Eſtate, with a full Reſolution never to be the better for it.
Secondly, Men are Covetous in keeping an Eſtate, when they do not uſe it Charitably; when they cannot find in their hearts to ſpare any thing out of their Abundance, to the Relief of thoſe who are in want. Tho' a Man get an Eſtate without Covetouſneſs, and have an heart to enjoy it, yet ſo far he is Covetous, as he is Uncharitable. He loves Mony more than he ought, who having enough to ſpare, chuſeth rather to keep it, than to do good with it, and to uſe it to one of the principal Ends for which God gives an Eſtate.
Thirdly, They likewiſe are Covetous, who place their chief Truſt and Happineſs in Riches, who (as the Expreſſion is, Job 31. 24.) make Gold their hope, and ſay to the fine Gold, thou art my confidence. And this is the Reaſon why Covetouſneſs is ſo often in Scripture call'd Idolatry; becauſe the Covetous Man ſets up his Riches in the place of God, putting his Truſt and Confidence in them, and ſetting his whole Heart upon them, loving them as he ſhould love God only, with all his Heart, and Soul, and Strength: And therefore Mammon, which ſignifies Riches, is in Scripture repreſented as a Deity, and the …vetous Man, as a Servant, or Worſhipper of Mammon.
So that in Scripture he is a Covetous Man who placeth his chief Felicity in a great Fortune, and will venture to loſe any thing, rather than to part with that; who will quit his Religion, and violate his Conſcience, and run the hazard of his Soul, rather than forfeit his Eſtate, or the hopes of advancing it to his Mind.
And this in times of Trial and Difficulty, is the great Temptation to which the Covetous Man is expoſed. When a Man may not only ſave himſelf, but get conſiderable advantage by departing from the Truth; and in changing his Religigion, may have a good Summ of Mony to boot, or which is equal to it, a good Place; This to a Covetous Mind is a very ſtrong Temptation, and almoſt irreſiſtible. When Error and Deluſion can bid ſo high, and offer ſo good Terms, no wonder if it gain ſome Proſelytes among the Covetous and Ambitious part of Mankind. This the Apoſtle gives warning of, as a great Temptation to Rich Men in Times of Suffering, 1 Tim. 6. 9, 10. They that will be Rich, fall into Temptation, and a Snare: for the love of Mony is the root of all Evil; which while ſome have luſted after, they have erred from the Faith. The young Man in the Goſpel is a ſad Inſtance of this kind, who choſe rather to leave Chriſt, than to part with his great Poſſeſſions. And ſuch a one was Demas, who forſook the Apoſtles, and Chriſtianity it ſelf, to cleave to this preſent World.
Thus I have done with the Firſt Thing I propoſed to ſpeak to, the Nature of this Vice, which our Saviour in the Text Cautions Men ſo earneſtly againſt; Take heed and beware of Covetousneſs. I ſhould now proceed in the Second place to ſhew the Evil and Unreaſonableneſs of this Vice. But that ſhall be the Subject of another Diſcourſe.