2. Those that make it their epjov, their work and business in the world : Prov. xxiii. 4, * Labour not to be rich ; cease from thine own wisdom.' Make themselves servants of mammon : Mat. vi. 24, ' We can- not serve God and mammon.' Both masters have work enough, and their commands are contrary. When two consent to employ one man in the same business and service, though two men, they are but one master ; but to execute the wills of men that are different in their designs, and have a several and full interest in our labours and actions, this is as impossible as to move two contrary ways at once. This is the case here. Mammon and Christ have full work for us, and their designs are contrary. Our main work of right is to please God and serve God, but our work by choice is to serve mammon. All our labour and travail is to be rich, which cannot be without the prejudice and wrong of religion, which should have the pre-eminence ; Mat. vi. 33, * First seek the kingdom of God, and the righteousness thereof, and these things shall be added.' Keligion cannot have all, because of our bodily necessities ; but it must have the chiefest. But now, when the strength of our endeavours runneth out another way, our hearts are taken off from God and his service ; and so Hagar croweth it over Sarah. That is a happy family where Sarah rules and Hagar serves ; But alas ! usually it is otherwise. The lean kine devour the fat, and religion goeth to the wall ; the world engrosseth men's time, and heads, and hearts, that they are wholly taken off from better things, and the edge of their affections is abated ; their time and heart diverted : Prov. xxiii. 4, ' Labour not to be rich.' Some translate it, Weary not thyself to be rich ; as they that trouble their minds with it with too great eager- ness, they have no time nor heart for communion with God, and the great necessities of their souls ; no time for God, no heart for God, and so the most necessary work is jostled out of doors, viz., the one thing necessary. They should first seek the kingdom of God, and they do'
SERMON UPON I TIMOTHY VI. 9. 191
not seek it at all ; at least not with that zeal and liveliness as they should.
II. The danger is represented.
1. That they fall into temptation. The devil hath them upon the hip, and is ready to give them a fall. Though a man's intentions should be never so innocent at first, yet they lie obvious to a tempta- tion. Now we pray daily against temptation, therefore we should not come into the mouth of it. Certainly he that will ride into the enemy's camp and quarters cannot long be safe. When the mind is set upon the getting of wealth, and enchanted with the savour of worldly greatness, he runneth into the devil's quarters, and doth but bespeak a temptation, for he is prepared and ready for every carnal suggestion. Many had no thought at first to be so bad as afterward they prove, but they give the devil an advantage. Judas loved the bag, John xii. 6, and then Satan entered into him, and then he betrayed his master.
2. And a snare. The devil hath them where he would have them ; he observeth which way the tree leaneth, and so presseth it downward. While they are only liable to temptation, the devil is out of sight ; but when they are caught in the snare, then he appeareth in his own colours. Many think no harm at first ; but their hearts are set upon the world, then tempted, and afterwards snared, and so deeply entangled, that they know not how to get out again. As in uncleanness, many have no impure thoughts at first, but they delight to be with women ; whilst they play about the temptation, they are taken captive by Satan, and after drawn into filthiness. So many would have a little more of the world, that they may serve God without distraction, and if they had but such a proportion, they would care for no more ; but if their desires be granted, then they find themselves entangled, and their hearts deceived ; and still they must have more and more, and so settle in a worldly love and a worldly course. As a river, the greater it groweth by receiving in little brooks, the wider and deeper it weareth the channel ; so outward things, the more they increase, the more they enlarge our desires according to their own proportion. This is an usual experiment of the deceitfulness of riches ; men would be a little higher in the world, a little better accommodated ; but when they have that, they must have a little more, and then a little more ; and so seize on all things within their grasp and reach, joining ' field to field, and house to house,' Isa. v. 8. Then they are past the devil's temptation, and are gotten into the devil's snare.
III. The danger is represented by the nature of the snare ; * many foolish and hurtful lusts, which drown men in perdition and de- struction.'