BibleWare/BibWare.bin/bibref/wesley/serm_087.txt

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John Wesley


SERMON 67


[text from the 1872 edition]


THE DANGER OF RICHES

"They that will be rich fall into temptation and a snare, and into
many foolish and hurtful desires, which drown men in destruction
and perdition." 1 Tim. 6:9.

1. How innumerable are the ill consequences which have followed from
men's not knowing, or not considering, this great truth! And how
few are there even in the Christian world, that either know or duly
consider it! Yea, how small is the number of those, even among real
Christians, who understand and lay it to heart! Most of these too
pass it very lightly over, scarce remembering there is such a text
in the Bible. And many put such a construction upon it, as makes
it of no manner of effect. "They that will be rich," say they, "that
is, will be rich at all events, who Will be rich right or wrong;
that are resolved to carry their point, to compass this end, whatever
means they use to attain it; they 'fall into temptation," and into
all the evils enumerated by the Apostle." But truly if this were
all the meaning of the text, it might as well have been out of the
Bible.

2. This is so far from being the whole meaning of the text, that
it is no part of its meaning. The Apostle does not here speak of
gaining riches unjustly, but of quite another thing: His words are
to be taken in their plain obvious sense, without any restriction
or qualification whatsoever. St. Paul does not say, "They that will
be rich by evil means, by theft, robbery, oppression, or extortion;
they that will be rich by fraud or dishonest art; but simply, "they
that will be rich:" These, allowing, supposing the means they use
to be ever so innocent, "fall into temptation and a snare, and into
many foolish and hurtful desires, which drown men in destruction
and perdition."

3. But who believes that? Who receives it as the truth of God? Who
is deeply convinced of it? Who preaches this? Great is the company
of preachers at this day, regular and irregular; but who of them
all openly and explicitly, preaches this strange doctrine? It is
the keen observation of a great man, "The pulpit is a fearful preacher's
strong-hold." But who even in his strong-hold, has the courage to
declare so unfashionable a truth? I do not remember that in threescore
years I have heard one sermon preached upon this subject. And what
author, within the same term, has declared it from the press? at
least, in the English tongue? I do not know one. I have neither seen
nor heard of any such author. I have seen two or three who just touch
upon it; but none that treats of it professedly. I have myself frequently
touched upon it in preaching, and twice in what I have published
to the world: Once in explaining our Lord's Sermon on the Mount,
and once in the discourse on the "Mammon of unrighteousness;" but
I have never yet either published or preached any sermon expressly
upon the subject. It is high time I should;--that I should at length
speak as strongly and explicitly as I can, in order to leave a full
and clear testimony behind me, whenever it pleases God to call me
hence.

4. O that God would give me to speak right and forcible words; and
you to receive them in honest and humble hearts! Let it not be said,
"They sit before thee as my people, and they hear thy words; but
they will not do them. Thou art unto them as one that hath a pleasant
voice, and can play well on an instrument; for they hear thy words,
but they do them not!" O that ye may "not be forgetful hearers, but
doers of the word," that ye may be "blessed in your deed!" In this
hope I shall endeavour,

I. To explain the Apostle's words. And,

II. To apply them.

But O! "who is sufficient for these things?" Who is able to stem
the general torrent? to combat all the prejudices, not only of the
vulgar, but of the learned and the religious world? Yet nothing is
too hard for God! Still his grace is sufficient for us. In his name,
then, and by his strength I will endeavour.

I. To explain the words of the Apostle.

1. And, First, let us consider, what it is to be rich. What does
the Apostle mean by this expression?

The preceding verse fixes the meaning of that: "Having food and raiment,
" (literally coverings; for the word includes lodging as well as
clothes) "let us be therewith content." "But they that will be rich;
" that is, who will have more than these; more than food and coverings.
It plainly follows, whatever is more than these is, in the sense
of the Apostle, riches; whatever is above the plain necessaries,
or at most conveniences, of life. Whoever has sufficient food to
eat, and raiment to put on, with a place where to lay his head, and
something over, is rich.

2. Let us consider, Secondly, What is implied in that expression,
"They that will be rich?" And does not this imply, First, they that
desire to be rich, to have more than food and coverings; they that
seriously and deliberately desire more than food to eat, and raiment
to put on, and a place where to lay their head, more than the plain
necessaries and conveniences of life? All, at least, who allow themselves
in this desire, who see no harm in it, desire to be rich.

3. And so do, Secondly, all those that calmly, deliberately, and
of set purpose endeavour after more than food and coverings; that
aim at and endeavour after, not only so much worldly substance as
will procure them the necessaries and conveniences of life, but more
than this, whether to lay it up, or lay it out in superfluities.
All these undeniably prove their "desire to be rich" by their endeavours
after it.

4. Must we not, Thirdly, rank among those that desire to be rich,
all that, in fact "lay up treasures on earth?" a thing as expressly
and clearly forbidden by our Lord as either adultery or murder. It
is allowed, (1.) That we are to provide necessaries and conveniences
for those of our own household: (2.) That men in business are to
lay up as much as is necessary for the carrying on of that business:
(3.) That we are to leave our children what will supply them with
necessaries and conveniences after we have left the world: and (4.)
That we are to provide things honest in the sight of all men, so
as to "owe no man anything." But to lay up any more, when this is
done, is what our Lord has flatly forbidden. When it is calmly and
deliberately done, it is a clear proof of our desiring to be rich.
And thus to lay up money is no more consistent with good conscience,
than to throw it into the sea.

5. We must rank among them, Fourthly, all who possess more of this
world's goods than they use according to the will of the Donor: I
should rather say, of the Proprietor; for He only lends them to us
as Stewards; reserving the property of them to himself. And, indeed,
he cannot possibly do otherwise, seeing they are the work of his
hands; he is, and must be, the possessor of heaven and earth. This
is his unalienable right; a right he cannot divest himself of. And
together with that portion of his goods which he hath lodged in our
hands he has delivered to us a writing, specifying the purposes for
which he has intrusted us with them. If therefore we keep more of
them in our hands than is necessary for the preceding purposes, we
certainly fall under the charge of "desiring to be rich." Over and
above, we are guilty of burying our Lord's talent in the earth, and
on that account are liable to be pronounced wicked, because unprofitable,
servants.

6. Under this imputation of "desiring to be rich," fall, Fifthly,
all "lovers of money." The word properly means, those that delight
in money; those that take pleasure in it; those that seek their happiness
therein; that brood over their gold and silver, bills or bonds. Such
was the man described by the fine Roman painter, who broke out into
that natural soliloquy:--
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                        _. . . Populus me sibilat, a