[258] The Nature of Covetoufnef. Vol. I. The Defign of all this is to thew that he that is injurious to his Neighbour in his Eflaté in any kind, is properly guilty of the Sin of Covetoufnefs, which is for- bidden in the Tenth Commandment. So that all Arts of Fraud and Opprefion, whereby Men endeavour to get and increafe an Eftate by the injuryof theirNeigh- hour, isa Branch of the Sinof Covetöifnefs. 2. TheVice of Covetoufnefs in getting Wealth, does likewife confift in an anxious and tormenting Care about obtaining the Things of this Life. The regu- larand due Temperof a Man's Mind about the Thingsof this World, is to com- mit our felves to the Providence of God in the ufe of honett and lawful Endea- hours, and to refer the fuccefs ofall to his good Pleafure ; and whatfoever is be- yond this, is a Branch ofthe Evil Root of Covetoufnefs. We diftruft the Provi- dence of God, when after we haveufed our bell Endeavours, and begg'd his Blef- fing upon them, we torment our felves about the iffue and event of Things. And as this is finful fo it is vain, and to no purpofe. Diligence in our Bufinefs is the way toget an Eftate ; but no Man was ever the Richer for tormenting himfelf, be- caufe he was not fo. The Reafon why Men feek the Things of this World, and take pains to get them, is to make Life convenient and còmförtable ; and confe- quently he that torments himfelf about the getting of thefe Things, contradifts himfelf in his own Defign, becaufe he makes his Life Miferable, that he may make it Comfortable. 3. The Sin of Covetnufnefs in getting, conffts in feeking the Things of this Life, with the negleft ofThings infinitely better, and which are of far greaterand nearer Concernment to us. He is a Covetous Man, who fo minds the World, as to negle& God, and his Soul g whö is fo bufie and intent upon making provifion for this Life, as to take no care of the other ; fo concern'd for a few days of his Pilgrimage here, as to have no confideration and regard fir his Eternal Abode in another World. God allows us to provide for this Life, and confiders the Necef- !hies which do continually prefs us while we are in the Body : But while we are making provifion for thefe Dying Bodies, he expedS that we thould remember that we have Immortal Souls ; which fince they are to have an endlefs duration in another World, ought to be provided for with far greater Care. 'Tis an inordi- nate defire of Riches, when Men fo lay out all their Care and Induftry for the obtaining ofthem, as ifnothing elfe were to be regarded, as ifno Confideration at all were to be had ofanother World, and of that better part of our felves which is to continue and live for ever. All Delires and Endeavours after Riches, which take Men off from the Bufinefs of Religion, and the Care of their Souls, which allow Men neither the leifure and opportunity, nor the heart and affection to love God, and to ferve him, are to be referred to this Sin of Covetoufnefs, which is here condemned by our Saviour in the Text. III. There is Covetoufnefs likewife in pall-ding or tiling an Eftate: And this con- lifts chiefly in thefe Three Things. Firfl, When Men are fordid towards theinfelves, and cannot find in their hearts to ufe and enjoy what they poffefs ; are continually adding to their Eftate, with- but anydefign of enjoyment ; and take infinite pains to raife a huge Fortune, not that they may ufe it, but that they may be faid to have it. This is a degree of Covetoufnefs even beyond that of the Rich Man in the Parable after the Text: For he it feems, after he had enlarg'd his Barns to his Mind, and laid upGoods for manyyears, defigned at laft to have taken his eafe, and have fallen to the en- joyment of what he had gotten ; to have eat and drank, and to have been merry; and this, tho' it proved but a foolifh defign in the iffue, he being cut off in that very inffant when he was come to the point of fatisfaiion and enjoyment ; yet is it infinitely more reafonable, than to take great pains to get an Eftate, with a full Refolution never to be the better for it. Secondly, Men are Covetous in keepingan Eftate, when they do not ufe itCha- ritably ; when they cannot find in their hearts to fpare any thing out of their Abundance, to the Relief ofthofe who are in want. Tho' a Man get an Eftate without Covetoufnefs, and have anheart to enjoy it, yet fo far he is Covetous, as he is Uncharitable. He loves Money more than he ought, who having enough to fpare,
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