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not have the Money for the Oyntment, he refolved to make Money of his Master, whom he not only fold, but, (Fifthly,) such was the Meanness of his Spirit, and his sordid Love of Money, he fold him for a very small Sum, for no more than the Price of a Slave, which was thirty Shekels of Silver. Exod. 21.32. The dirtiest, the most contemptible Gain you see by this is sweet and pleasant to a covetous Heart.

Nay, fixthly, he was very thankful to the High-Priest for so small a Sum; so the Word 'Eğwugłógnoe, Luke 22.6. which we render, he promised, signifies in holy Scripture, he praised the Bargain and applauded his good Fortune ; he chearfully accepted of the Offer, and confessed, as I inay' express it, that it was a great Gratuity for his Perfidiousness.

And seventhly, so great was his Thirst after a little Money, that he could think of nothing else: But this Desire ftoft his Eurs to the Admonition of our Saviour, who candidly reprefented to him the Danger of such Villany. Mark 14. 21,

And so, lastly, this covetous Humour delivered him up intirely to the Power of the Devil. For it is faid, that after the Sop, the Devil entred into him, (when that good Counsel would not enter) who had put it before into his Heart to betray him. John 13: 27.

O how different was this Man's Spirit from that of the Father of the Faithful ! Abraham, I. mean, whose Son if one would not have allowed him to be, he would have taken it very ill, and



accounted it a great Reproach; which is the Humour of all Hypocrites, who are much displeased if they be not thought to be the most godly People. This good Man, you may observe, was so far from the Greediness of these titular Children of his, that he could content hinself without those Goods, which one way he had a clear Right urito, in the Account of all the World, and which he might have had a further Right unto another Way, if he had pleased to accept of the Offer; the Goods, I mean, of the King of Sudom, he had taken in Fight, which becaine his Jure belli, by the Right of War ; for the Law of Nations' gives such Things to the Conqueror : And besides this, the King of Sodom, who was the former Proprietor, would have confirmed his Title, for he freely offered them all to him, that so they might have been his Jure donationis, by the Right of Gift, from him that before was their Owner.

But he would by no Means have any of these Goods, no, not the least Scrap of them reinain in his Possession: He had no covetous Ce. sires of enriching himself by other Mens Misfortunes, or his own good Success in Arms. But tells hiin, as you read, Gen. 14. 22, 23. I bave lified up my Hand (i. e. sworn) to the most bigb God, the Pollefor of Heaven and Earth; that I will not take from a Thread, even to a sboe. latchet (a Phrafe to express the smallest Matter) and that I will not take any thing that is chine, least thou spouldest say, I bave made Abrabam rich.


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This was not a Piece of Pride, or a vain-glorious Humour in Abraham, to refuse the Present that wasmade him (tho' every prudent and grave Person, as he was, ought to have a great Care of his Fame and Reputation, and not give occasion to any to say, that he is greedy of Riches, and glad to have thein any way, and to snatch at ail advantageous Offers, or do any unhandsome Thing) but he did it, ist, That it might an ear he undertook their War, not out of Desire of spoil, and to satisfie his covetous Appetite, but merely out of a pious Love that he bare to a Friend and Cousin, his Brother Lot. And, 2dly, that it might be apparent he depended, intirely on the Promise of God, and desired he inight have the Honour, and not the King of Sodom, of giving him Riches; he had vowed it seeins before, and that in the Presence of the Lord of all, that he would not enjoy any of these Goods, and the Reason feeins to be contained in those Words, Poflelor of Heaven and Earth. God had said he would bless him, and on his Word he resolved to trust for Increase and Multiplication of his Poffessions; insomuch that he would not let any share with the great God, in This Honour of blessing him. He knew very well in whom he trusted, even in him who had all Things, and needed nothing, who would not be sparing to give him as great Things as these, bę. cause the World is his, and all that is therein; and would the rather bestow good Things on him, because he would receive them from none but himself. E e 3

A most

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A most worthy and generous Example this is, to teach us not to be greedy of all we can get, it be by mean, tho' not unlawful Ways; and above all things to seek the Honour of God, and to study to do credit to our Religion, which we too much undervalue, when we pursue with too much Eagerness, and embrace with too much Pallion, all Occasions of making our selves great and wealthy

But it is Time to leave this, and to pass to some thing else. Let us then briefly consider,

V. How reasonable that Command is, in every thing give Thanks. 1 Theff. 5. 18. For we have enough always, and that is a great deal more than we deserve to have ; if a Man fhould think himself ill dealt withal, and be apt to be ungrateful, he need only ask himself, Where did I lie last Night? Where did I make any last Meal? or, Where did I work and labour the last Day? Who gave me these Hands and Feet? Who bestowed on me this Health and Strength ? Bur especially he

inay ask himself, Have I not abundant Means of being contented ? Have I not the Promises of God; the Comfort of the holy Scriptures? &c. And then he may tell himself

, when he hath answered these Questions, what Reason he hath to bless God. And again, we should remember always, that we need no more than enough ; and again, thap no more than enough is best for us : It is best for our Souls, that our Thoughts may not be distracted; it is best for our Bodies, that we inay not have ternptations to Intemperance; it is best however for our Account at the great Day, because it is easier to manage a little Stewardship, than it is a great ; be careful therefore for nothing, as the Apostle faith, but in every thing make kuown your Request to God, with Supplication and Thanksgiving; there is great Reason for it, if you consider all that hath been lid for we have much caufe to be content, and if we give Thanks for it, that's a means, as you have heard, to make us still more contented. But the principal Thing I intend at this Time is to represent to you,


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The great

Evil of murmuring, complaining, and giving way to Discontentedness of Mind: St. Jude puts this among the black Characters of the wicked and apostate Christians of those Days, ver. 16. That they were murmurers, complainers, walkers after their own Lufts. That is, they murinured as the Israelites (ther Forefathers) had done in the Wilderness, Numb. II. 1, 4. because they were in an afflicted and distressed Condition, as the Church generally was at that Time, and had not that Plenty, and perhaps Dainties, that they longed for ; and it is very probable (which is Grotius his Conjecture) that they complained of the Roman Government (being delirous to recover their ancient Liberty, by throwing off that Yoke) tho' there was little Reason for it; none of the former Monarchics, either Babylonian or Grecian, using them with more


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