thod to recommend us to the esteem of the Saints. By fuch Practices as thefe we fhall both have a greater fhare of their Friendship, and lefs occafion for their Interceffion.

SERMON X

S. LUKE xii. 15.

榮榮

A Man's Life confifts not in the Abundance of those things which be possesseth.

HE occafion of thefe Words of our blessed Saviour lies in the

T

twelfth Verfe; where we find

one of his Audience defiring him to decide a Controversy of Right between him and his Brother: Mafter, Speak to my Brother, that he divide the Inberitance with me. Now this Request was both unfuitable and unseasonable; it being much more proper to have made his first

Petition

Petition to one of our Saviour's Character, that he would please to inftruct him farther in the Doctrine of Virtue and another Life; and not throw in his worldly Business: Not when he heard our Saviour difcourfing upon fo different a Subject: When he heard him inftructing the Multitude about the univerfal Care of Providence, the Nature of his Kingdom and the Affairs of another World. We have reafon therefore to conclude, this Perfon was a Covetous worldly minded Man, both from the Unfeasonableness of his Requeft, and from the Difcourfe of our Saviour, which immediately follows. For after he had refused to be an Arbitrator in civil Differences, he proceeds to caution his Hearers against defiring more Wealth than they had occafion to make use of: For, fuch a Temper would not only be of dangerous Confequence hereafter, but prove infignificant to them here: For, fhould they heap up never fo much, by Care, Parcimony, or foul Practice, they would get nothing by it: For, a Man's Life confifts not in the Abundance of those things which he pofJeffeth. Y 4.

By

By a Man's Life, is meant the Happinefs and Convenience of it: And why this does not confift in Abundance, I fhall endeavour

1. To fhew more at large; And then 11. I fhall draw fome Inferences from the Truth of this Propofition.

I. That Happiness does not confift in Abundance. Now, in order to the proving this, 'tis neceffary to ftate the Notion of Abundance. Abundance is that Proportion which is more than fufficient: Therefore that we may know what is fuperfluous, we must understand wherein Sufficiency confifts. Now, because the Neceffities of all Men are not of the fame Bignefs, but are varied according to the different Accidents, Relations and Offices they meet with and stand in towards others: Therefore the Notion of fufficiency cannot confift in any common and fixt Proportion, but must be measured by the neceffary and juft Occafions of every Man's refpective Condition.

But because Pride, Covetoufnefs, and Luxury make Men fanfy their Occafions greater

greater than God has made them; I fhall lay down too general Rules: which if we will impartially apply to our Condi tion and be true to our Reafon, we may judge when we have enough.

1. The first Ingredient of Sufficiency is, to be provided with Conveniencies to fatisfy our natural Appetites of Hunger and Thirst, and to defend our felves from the Injury of the Weather. When we are furnish'd with what will maintain the Offices of Life in their due Vigour and Serviceableness: When this Provifion may be gain'd without being forced upon immoderate Labour either of Body or Mind: When our Subfiftence comes in without Preffure and overstraining thofe Powers which God has given us: To be thus provided, if a Man was engaged only with himself, would be enough. But because the Laws of Society oblige him to be concern'd with others; therefore to make the Notion of Sufficiency compleat, I fhall add

2. A second Part to it, which consists in having our Abilities large enough to anfwer

the