From On the Danger of Increasing Riches (Sermon 126) This was preached near the end of his life.
Section II.
1. But O! Who can convince a rich man that he sets his heart upon riches? For considerably above half a century I have spoken on this head, with all the plainness that was in my power. But with how little effect! I doubt whether I have, in all that time, convinced fifty misers of covetousness. When the lover of money was described ever so clearly, and painted in the strongest colours, who applied it to himself? To whom did God, and all that knew him, say, "Thou art the man!" If he speaks to any of you that are present, O do not stop your ears! Rather say, with Zaccheus, "Behold, Lord, the half of my goods I give to the poor; and if I have done any wrong to any man, I restore fourfold." He did not mean that he had done this in time past; but that he determined to do so for the time to come. I charge thee before God, thou lover of money, to "go and do likewise!"
2. I have a message from God unto thee, O rich man! whether thou wilt hear, or whether thou wilt forbear. Riches have increased with thee; at the peril of thy soul, "set not thine heart upon them!" Be thankful to Him that gave thee such a talent, so much power of doing good. Yet dare not to rejoice over them, but with fear and trembling. Cave ne inhaereas, says pious Kempis, ne capiaris et pereas: "Beware thou cleave not unto them, lest thou be entangled and perish." Do not make them thy end, thy chief delight, thy happiness, thy God! See that thou expect not happiness in money, nor anything that is purchasable thereby; in gratifying either the desire of the flesh, the desire of the eyes, or the pride of life.
3. But let us descend to particulars; and see that each of you deal faithfully with his own soul. If any of you have now twice, thrice, or four times as much substance as when you first saw my face, faithfully examine yourselves, and see if you do not set your hearts, if not directly on money or riches themselves, yet on some of the things that are purchasable thereby; which comes to the same thing. All those the Apostle John includes under that general name, the world; and the desire of them, or to seek happiness in them, under that form, "the love of the world." This he divides into three branches, "the desire of the flesh, the desire of the eyes, and the pride of life." Fairly examine yourselves with regard to these. And, First, as to "the desire of the flesh." I believe this means the seeking of happiness in the things that gratify the senses. To instance in one: Do not you seek your happiness in enlarging the pleasure of tasting. To be more particular: Do you not eat more plentifully, or more delicately, than you did ten or twenty years ago? Do not you use more drink, or drink of a more costly kind, than you did then? Do you sleep on as hard a bed as you did once, suppose your health will bear it? To touch on one point more: do you fast as often, now you are rich, as you did when you was poor? Ought you not, in all reason, to do this rather more often than more seldom? I am afraid your own heart condemns you. You are not clear in this matter.
From The Danger of Riches (Sermon 87)
"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 Timothy 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...
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 gets better, read the whole thing, you owe it to yourself.
There is a story (true) told of Wesley. During the American Revolutionary War, the British government was taking an inventory of the silver owned by wealthy British citizens. They came to Mr. Wesley and asked him how much silver he had. His answer should shame all prosperity preachers: "I have two silver forks, one in London and one in Bristol, and I shall own no more as long as there is a hungry person in Britain." Is there any wonder that God was able to use him so powerfully among the disenfranchised?
After you have digested those two sermons, here are a few other sermons on money:
On the Sermon on the Mount (IX) (Sermon 29) —on Matthew 6:24-34
The Use of Money (Sermon 50)
The Good Steward (Sermon 51)
On Riches Sermon 108
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