Luke 12:15 And he said to them, Take heed, and beware of covetousness… I. To EXPLAIN THE ARGUMENT BEFORE US, AND TO JUSTIFY IT, that is, to show the meaning of the assertion, "that a man's life doth not consist in the abundance of his possessions," and to show that it is strictly true. 1. That the being and preservation of life doth not consist in nor hath any dependence on these things, every one must be sensible. No man imagineth that riches contributed to his existence, or that they are essential to the human constitution; not one power of nature is either the more or the less perfect for our having or wanting them. 2. As the being and the preservation of a man's life do not consist in nor depend on the abundance of the things that he possesseth, so neither do the highest and best ends of it. 3. The enjoyment of life doth not consist in riches; and as this is the only end which they have any pretence or appearance of answering, if upon a fair inquiry it shall be found that they come short of it, then it must be owned they are what our Saviour calleth them, deceitful; and His assertion in the text is true, that life doth not in any sense consist in them, which therefore is a strong argument to the purpose He applieth it to, namely, against covetousness. It is necessary to observe here, what every man must be convinced of upon the least reflection, that riches are not the immediate object of any original desire in the human nature. If we examine our whole constitution, with all the primary affections which belong to it, we shall find that this hath no place among them. And yet it is certain that the love of riches is become a very powerful lust in the human nature, at least in some minds, and they are thought of great importance to the comfortable enjoyment of life. Whence doth this arise? How doth happiness consist in them? It is plain that the total amount of their usefulness to the purposes of enjoyment is only this, that when other circumstances concur to render a man capable, they afford the larger means of it in various kinds. 1. Of sensual gratifications. 2. The pleasures of the fancy or imagination. 3. Of doing good to his fellow-creatures, either his own near relations or others, as his disposition inclineth him.This is, I think, stating the case fairly, and allowing all to riches which can be demanded for them. Let us now consider each of these particulars, that we may see of what importance they are to happiness, so far, I mean, as they are supplied, and the opportunities of them enlarged by riches. And, first, the pleasures of sense are of the very lowest kind, which a man considering as common with us to the brutal species cannot but think far from the chief happiness of a reasonable nature, and that the advantage of furnishing us with great plenty and variety of them is not extremely to be valued or gloried in. Besides, there are certain bounds fixed by nature itself to the appetites, beyond which we cannot pass in the gratification of them without destroying enjoyment and turning it into uneasiness. Another sort of pleasures are those of the imagination, arising from the beauties of nature or art, of which we have an internal sense, yielding delight, as we have the sensations of colours, sounds, and tastes, from external material objects, by our bodily organs which convey them. These, it is certain, afford great entertainment to the human life, though in various degrees, according to the different measure of exquisiteness or perfection in the sense itself, which is improved in some beyond others by instruction, observation, and experience; and according to the knowledge men have of the objects. Yet we must remember that these pleasures are not appropriated to the rich, nor do depend on riches, which are only the means of acquiring the property of them, in which the true enjoyment doth not consist. The beauties of nature are unconfined, and every man who hath a true sense of them may find objects enough to entertain it. The last, and indeed the truest and highest, enjoyment of life, is in doing good, or being useful to mankind. And of this riches affords the largest means, which enjoyeth life in the best manner, maketh the best provision for his own comfort in this world. But as this is not the case of the covetous man, it is perfectly agreeable to the text, which declareth that life, that is, enjoyment, doth not consist in abundant possessions; not that it doth not consist in parting with those possessions for the uses of charity. To set this matter in a just light, let it be observed, that the moderate desire and pursuit of riches is not at all inconsistent with virtue; so far from it, industry is a virtue itself, as being really beneficial to society, as well as to the person who useth it, furnishing him with the conveniences of life, and especially with the means of being useful to his fellow-creatures. But when a man hath used honest industry, so far he hath discharged his duty, and laid a foundation for all the true enjoyment which can arise from riches; for that doth not depend on success, or the actual obtaining of large possessions, but principally on the inward dispositions of the mind. III. Having thus explained our Saviour's assertion in the text, and showed the truth of it, let us next consider THE PURPOSE TO WHICH HE APPLIETH IT, NAMELY, AS A DISSUASIVE FROM COVETOUSNESS. All that covetousness aimeth at is, the obtaining of large worldly possessions. Now supposing them to be obtained, which yet is very uncertain, but supposing it, and it is the most favourable supposition for the covetous man, what is he the better? If neither the being and preservation of life, nor the ends, nor the enjoyment of it, dependeth on this.(Bishop Abernethy.) Parallel Verses KJV: 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. |
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