SERMON V.

THE TRUE WAY OF PROFITING BY SERMONS.

LUKE XI. 28.

Blessed are they that hear the Word of God, and keep it.

You have here the Word of Christ for this important truth, that the preaching of the Gospel, the hearing it with attention and zeal, and leading a life answerable thereunto, is a sure way to blessedness or happiness.

Matt. 6. 19, 25; Luke 3. of 14; 16.9;

1 Cor. 6.10;

10, 17;

You know the doom of those who heard the sermons Christ, and would not mind them: "It shall" (saith our Eph. 4. 28 Saviour and Judge), "it shall be more tolerable for Sodom 1 Tim. 6. 9, and Gomorrah in the day of judgment, than for that people." Heb. 13. 5. By which you see, christians, the great hazard you will run, if you live under the light and ordinances of the Gospel, and are not bettered by them.

Our Saviour Himself tells you, who it is that tempts you to hear the Word with indifference, and to forget what you hear; to despise the preacher, and the ordinance of God. He tells you, that it is the devil, that taketh the word out of the hearts of those that are not careful to keep it, lest they should believe and be saved.

Lastly; you may be assured of it, that the Word preached will become the word of salvation to every one that believeth; to every one who comes to hear with a teachable temper of mind, with a serious purpose and desire to learn his duty, and with a resolution to practise what he hears.

My design in this discourse (as it has been in several others) is, to shew you how you may best profit by the sermons you hear; that you may return from the house of God with benefit, and with a blessing.

SERM.
V.

In order to this, I will propose to you several subjects of importance, and shew you how every christian should apply what he hears to himself.

But in the first place, as ever you hope to profit by what you read or hear, endeavour to discharge your heart of a too great fondness for the world and its idols.

It is not I, but our Lord Himself assures you, that let the seed be never so good, yet if it be sown among thorns, they Matt.13.22. will choke it at last; that is, as He Himself explains it, "The

Luke 12.15.

cares of this world, and the deceitfulness of riches, and the lusts of other things, will choke the word, and it will become unfruitful."

I. A too great fondness, therefore, for the things of this world, or what we call COVETOUSNESS, being the greatest hindrance to piety and christian knowledge, we will first consider this evil, and the great mischiefs that attend it.

"Take heed," saith our Saviour, "and beware of covetousness." Can we imagine that He would have given christians this double, this earnest caution, but that He knew that there is something in this sin very destructive. And you will be convinced there is, if you will attend to what follows.

First; That no man can possibly love God, whose heart is 1 John 2.15. set upon the world, let him pretend what he will. "If any man love the world, the love of the Father is not in him." So saith the Spirit of God.

Secondly; It leads men insensibly into atheism; that is, to depend more upon themselves and upon their own industry and wealth, than upon God, His providence, and blessing.

Thirdly; It strangely tempts men to believe, that any thing almost is lawful, which will but increase their substance.

Fourthly; It most surprisingly changeth the heart, and dispositions of men. A compassionate man, once possessed with a spirit of covetousness, becomes hard-hearted; a liberal temper becomes stingy; and he that was charitable before now grudges every penny he parts with.

It is branded in Scripture with the name of idolatry, because it tempts men to have such an esteem for wealth, as if their life and happiness depended upon having a great deal. And that which still makes this sin more hateful to God is this, that it is (what the Spirit of God calls it) THE ROOT OF

ALL EVIL;--the root of every evil, of injustice, of oppression, 1 Tim.6.10. of extortion, of cheating one another, of thieving, of contention, of law-suits, of wishing for the death of parents, &c.

In short, it is a damnable sin; and whoever lives in it is in a state of perdition: and it has this sad circumstance attending it, that few can be persuaded that they are guilty of it, and therefore cannot be persuaded to repent of it. And yet, no doubt of it, a sin branded in Scripture with being the root of all evil must of necessity be known by such as are guilty of it, if it is not their own fault, that they may be left without excuse.

Any man, for instance, may conclude for certain that he is under the power of this evil spirit, when he is more intent upon the world than in taking care of his soul; when his love of gain puts him upon suspicious ways and means of increasing his substance, or denying his neighbour his rights. Suspicious, I mean, to himself; for even that ought to hinder a good man from doing any thing which he does but fear may displease God, or injure another.

To proceed that person is possessed with a spirit of covetousness, who has such an opinion and esteem for wealth as if it could make him happy. Such a man, saith the prophet, "coveteth an evil covetousness to his house, that he may set Hab. 2. 9. his nest on high, and be delivered from the power of evil;" that is, that he may depend upon himself, be out of the reach of misfortunes, and be independent upon God's providence.

Thirdly: a man may know whether his care and concern for the world does not often make him omit the duties he owes to God and to himself, or perform them with indifference and distraction; when the time is often grudged in which they are performed; when the Lord's day is profaned by unnecessary worldly business, and such business made use of as a pretence for neglecting family duties. When a man shews no gratitude to God for the favours He has bestowed upon him, by doing a proportionable good with them; and when his concern for himself makes him unconcerned for those that want his help. When a man's mind is distracted with imaginary fears of wanting; or who makes his necessities greater than indeed they are, and therefore can never be

V.

SERM. satisfied with his present condition. Lastly; when every disappointment, every loss or misfortune, casts him into trouble, grief, or despair, not being permitted to consider, that it is from God, Who orders all things for the best. These are all instances of that covetousness which the Scripture condemns as leading to perdition. And whoever is, or is in danger of being, possessed with this spirit (for that such are possessed with an evil spirit, one need no more question, than that Judas was possessed with such a spirit when Satan entered into him); whoever is in this sad circumstance had need to get out of the snare of the devil as soon as possible.

1 Tim. 5. 8.

Eph. 5. 5.

We should now proceed to consider how this is to be done; but it will be necessary to take notice, first, of what is but too often made use of as a cloak for this sin.

The Apostle saith, "He that provideth not for his own, and especially for those of his own house, or kindred, hath forfeited the faith, and is worse than an infidel."

People are apt to think that this will justify them, let them be never so worldly-minded. When in truth (and they will find it is so, if they will but look into their Bibles), the Apostle is not directing christians to provide estates for their children, but to take care of their poor relations, and not let others be burdened with them.

We come now to consider, what use a serious christian should make upon hearing the nature, the deceitfulness, the danger, and the end, of this sin. Now, a christian who desires to profit by what he hears will think thus with himself: 'I have heard what the Spirit of God saith; that "every covetous man, who is an idolater, hath no inheritance in the kingdom of God." And shall not so terrible a truth put a stop to an over-greedy desire of getting more than I really want? I see what my duty is. It is to labour in my proper business; depending upon God's blessing; without disquieting myself with unreasonable fears of wanting. And this I am to do; first, in order to supply my own and the necessities of those that belong to me; and then, to supply the necessities of those that are in want. I will not let the hurry of business, therefore (will every serious christian say), I will not let worldly business hinder me from serving God, because

I serve myself most when I serve Him. I will endeavour always to remember, that I am in the hands of God, Who has commanded us "to cast all our care upon Him, for He 1 Pet. 5. 7. careth for us;" and Who, having given us life even before we could ask it, will never let us want the necessary means of preserving it. I will beg of God, that He will grant me grace to make a good use of what He shall give me, which will be a sure way of obtaining more favours from Him.

'And since the Spirit of God assures me, that when I do good to others I do most good to myself, I will therefore endeavour to make myself friends against the great day, by Luke 11.41. giving alms of such things as I have, as our Lord commands us. And because I cannot have a better rule than that which the Apostle has given us (will every serious christian 1 Cor. 16.2. say who lives by GAIN), I will constantly lay by me in store as God hath prospered me, that I may have to give to him that needeth. And that I may do this more cheerfully, I will beg of God to preserve me from an evil spirit of covetousness;

and that I may lay up in store a good foundation against the [1 Tim. 6. 19.] time to come.

21.

'In order to this, I will often call to mind such scriptures as these: "that wealth profiteth not in the day of wrath;" [Prov. 11. 4.] either when we fall into affliction, or when we come to die. "Thou fool, this night shall thy soul be required of thee: Luke 12.20, then whose shall those things be which thou hast provided?" "So (saith our Lord) is he that layeth up treasure for himself, and is not rich towards God;" that is, employing his riches to God's glory, or transmitting them to heaven by the hands of the poor. "Remember," saith Abraham to the rich Luke 16. 25. man, "that thou in thy life-time receivedst thy good things;" the things in which thou didst place thy very soul and happiness; "and likewise Lazarus, evil things; but now he is comforted and thou art tormented."

Will any christian, after this, call those his good things, which may be lost when he least thinks of it; that he cannot keep without fear, nor part with without vexation; which tempt us to forget God; are a snare to us while we live; and may, without a mighty grace, be a curse to us when we are dead? Rather let us all beg of God to convince us most effectually of the vanity of all the idols of this world, which we are but