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ter understand what this fin of covetoufnefs is, which our Saviour doth fo earnestly caution against, it will be requifite to confider more particularly wherein the vice and fault of it doth confift; that whilst we are fpeaking against covetoufnefs, 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 confist, I shall,

First, Endeavour to fhew what is not condemned under this name of covetoufnefs, either in fcripture, or according to right reafon: And,

Secondly, What is condemned by either of these as a plain inftance or branch of this fin.

Firft, What things are not condemned under the name of covetoufnefs, either in fcripture, or according to right reason, which yet have fome appearance of it; namely, thefe three things:

1. Not a provident care about the things of this prefent life.

2. Not a regular induftry 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 feem to be condemned by fcripture, as parts or degrees of this vice, but really are not.

1. Not a provident care about the things of this prefent life. This indeed feems to be condemned in fcripture as a branch of covetoufnefs, namely, in our Saviour's fermon upon the mount, Matth. vi. 25. Take no thought for your life, what ye shall eat, or what ye fhall drink; nor yet for your body, what ye Shall put on. Here our Saviour feems to forbid all care, even about the neceffaries of life, meat and drink, and cloathing; much more about the delights and conveniencies of it. But this is not abfolutely, and in ordinary cafes, intended by our Saviour to be condemned, as I fhall fhew by and by under the next head.

2. Neither is a regular industry and diligence for the obtaining of thefe things condemned in fcripture; though this alfo feems to be prohibited by our

Saviour

Saviour in the fame chapter, ver. 26. Behold the fowls of the air: For they fow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them; and ver. 28. Why take ye thought for raiment? confider the lilies of the field, how they grow; they toil not, neither do they spin. In which words our Saviour feems 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, than the fowls of the air do, or the lilies of the field. And the fame may feem 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 fhould take no thought for the things of this life, nor ufe any industry about them; and he faid unto his difciples, therefore I fay unto you, take no thought for your life, what ye shall eat; neither for the body, what ye fhall put on.

Now, to avoid all inconvenience from our Saviour's words, I think that it is commonly faid by interpreters, that he does here only condemn a diftraftful and anxious care about the things of this life, and an over folicitous induftry 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 faid, if it would agree with the fcope and defign of our Saviour's difcourfe; but the inftances which he gives of the fowls of the air, and the lilies of the field, which are fufficiently provided for without any care and industry of theirs, and which he feems to fet before us for a pattern, Behold (fays he) the fowls of the air; I fay these inftances which he gives, seem to exclude even all regular and ordinary care and diligence about these things.

What fhall we fay then, that our Saviour intended by his religion to take men off from all labour, and induftry in their callings? This feems to be unreafonable; and indeed fo it certainly were, if our Saviour had given this for a ftanding and ordinary rule

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to all Chriftians; and not only fo, but contrary to the Apostles doctrine, who conftantly charged Chriftians to labour with great diligence in their callings, that they might be able to provide for themfelves, and their families.

But this difcourfe of our Saviour's was not intended for a general and standing rule to all Christians but only defigned for his difciples, 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 covetousnefs, he applies himself particularly to his difciples, and tells them, that he would have them fo far from this vice of covetousness, that they fhould not fo much as use that ordinary care and industry about the things of this life, which is not only lawful, but neceffary for men in all ordinary cafes, ver. 22. And he faid unto his difciples, therefore I fay unto you, take no thought for your life, what you shall eat. And this agrees very well with the direction which our Saviour gave to his difciples, when he first fent them forth to preach, Matth. x. 9. Provide neither gold nor filver, nor brafs in your purfes, neither coat nor fcrip; which no man ever understood as a general law to all Chriftians, but as a particular precept to the Apoftles at that time.

And if this be our Saviour's meaning, there is then no reason to think, that this caution againft covetous nefs does forbid men to ufe a provident care and regular induftry about the things of this life.

3. Nor is every degree of love and affection to the things of this world condemned in fcripture, as any branch, or part of this vice of covetousness; but fuch a love of the things of this world, as is truly confiftent with the love of God, and a due and a ferious care of our fouls, is allowed both by fcripture and reafon. St John indeed feems to condemn all love of the world, and of the things of it, as utterly inconsistent with the love of God, 1 John ii. 15. Love not the world, neither the things that are in the world; if a

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ny man love the world, the love of the Father is not in him but this is, according to the Hebrew phrafe and manner of speaking, to forbid things abfolutely, which are to be understood only comparatively. So Matth. vi. 19. Lay not up for yourselves treasures upon earth; but lay up for yourselves treafures in heaven; i. e. be not fo folicitous for the good things of this world, as for the glory and happiness of the next. And Luke xii. 4. Be not afraid of them that kill the body; that is, fear them not fo much as him that can deftroy both body and foul in hell: And Luke xiv. 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 difciple: And John vi. 27. Labour not for the meat which perisheth, but for that which endureth to everlasting life; that is, labour not fo much for the one as for the other; be not fo folicitous about the things of this life, as about the great concernments of eternity. So likewife Col. iii. 2. Set your affections on things above, not on things on the earth; i. e. fet 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 overvalue them, do not love them fo much as not to be able to part with them for Chrift; for if any man thus love the world, he does not love God as he ought. So that when the fcripture commands us not to love the world, this is to be understood comparatively, that we fhould not love these things in comparison of God, and the great concernments of another world: but it does not forbid us to love thefe things in a due degree, and with a due fubordination to thofe things which are more excellent, and of infinitely greater concernment to us. For nothing can be more inconfiftent, 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. Be

fides, that we are commanded in scripture to be thankful to God for beftowing on us the bleffings of this life, and we are to love him upon this account. Now can any man love the giver, for bestowing fuch gifts upon him, which, if he do as he ought, he must not love?

You fee then what those things are which the fcripture does not condemn as any branch or degree of this vice of covetousness; a provident care, and a regular induftry, and fuch a degree of love to the things of this world, as is consistent with the love of God and the care of our fouls.

Secondly, I come now to fhew what is condemned in fcripture under the name of covetousness; and by this we shall beft understand wherein the nature of this fin doth confift. Now covetousness is a word of a large fignification, and comprehends in it moft of the irregularities of mens minds, either in defiring, or getting, or in poffeffing, and ufing an eftate. I thall fpeak to each of thefe feverally.

1. Covetousness in the defire of riches, confifts in an eager and infatiable defire after the things of this world. This the fcripture condemns, though it be free from injuftice, as it feldom happens to be. This infatiable defire of wealth, God plainly condemns by his prophet, Ifa. v. 8. Wo unto them that join houfe to houfe, 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 refpect to, when he cautions men againft the fin of covetousness, as appears both from the reafon which he gives of this caution, and from the parable whereby he illuftrates it. From the reafon which he gives of this caution, Take heed, and beware of covetousness; for the life of man doth not confift in the abundance of the things which he poffeffeth. As if he had faid, take great care to fet fome bounds to your defires 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;

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