« PrécédentContinuer »
watching and fencing against it, or he fhall be fure to fall by it.
And thus much for the firft general Part
it to a Course of alternate
* Viz: Infatiabilis edendi Cupiditas; five morbus quo laborantes, riunt. Tufanus. etiam poft cibum esu-.
peculiarly branded and declared against, neither contracts the Guilt, nor comes within the Number of thofe, whom God himself, in Pfal. x. 3. exprefly tells us, he abbors.
To which God, (who fo graciously warns us here, that he may not condemn us hereafter) be render'd and afcribed, as is moft due, all Praife, Might, Majefty, and Dominion, both now and for evermore. Amen.
Covetousness proved no less an Abfurdity in Reason,than a Contradiction to Religion, nor a more unfure Way to Riches, than Riches themselves to Happiness.
LUKE xii. 15. And he faid unto them, take heed, and beware of Covetoufnefs; for a Man's Life confifteth not in the Abundance of the Things which he poffeffeth.
HEN I entred upon the Profecution of thefe Words, I obferved in them thefe two General Parts.
I. A Debortation, or Diffuafive from Co. yetousness in thefe Words; Take heed, and beware of Covetousness.
II. A Reason enforcing it, and joining the latter Part of the Text with the former, by the caufal Particle [For] For a Man's Life confifteth not in the Abundance of the Things which he poffeffeth.
As for the first of these two, viz. the Debortation,or Diffuafion from Covetousness; I have already dispatched that in a Discourse by itself, and fo proceed now to the
(2.) General Part, to wit, the Reason enforcing the faid Debortation, and expressed in thefe Words, For a Man's Life confifteth not in the Abundance of the Things which he poffeffeth.
In the foregoing Difcourfe, I fhew'd, that thefe Words were an Answer of our Saviour, to a tacit Argumentation formed in the Minds. of moft Men, in the behalf of Covetoufnefs; which grounding itself upon that Univerfal Principle, That all Men defire to make their Life in this World as happy as they can, proceed to the main Conclufion, by these two Steps; to wit, that Riches were the direct and proper Means to acquire this Happiness; and Covetoufnefs the proper Way to get and obtain Riches.
The Ground of which Arguments; namely, That every Man may defign to himself as much Happiness in this Life, as by all lawful Means he can compafs, our Saviour allows, and contradicts not in the leaft; as being indeed the first, and most native Result of those Principles, which every Man brings
into the World with him. But as for the two Confequenccs drawn from thence; the firft of them, viz. That Riches were the direct and proper Means to acquire Happiness, our Saviour denies, as abfolutely false; and the fecond, viz. That Covetousness is the proper Way to obtain Riches, he does by no means allow for certainly true; though he does not, I confefs, directly fet himself to disprove it here; but in the Text now before us, infists only upon the Falfhood of the former Confequence, as we, in the following Discourse, shall likewise do; though even the latter of thefe Confequences alfo fhall not be paffed over in its due Place.
Accordingly, our Saviour here makes it the chief, if not fole Bufinefs of his prefent Sermon (and that in Defiance of the common Sentiments of the World) to demonftrate the Inability of Riches for the Attainment of true Happiness, and thereby to make good