Thirdly, as to our Estates and Possessions, I shall shew that Religion is the cause of Riches. In order to the proof of this, the first thing to be enquired into, is, what is the true nature of wealth or riches, and wherein it may properly be said to consist. And here it is to be noted, that the word Riches is capable of a twofold sense, Absolute, Relative.
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In the more absolute sense, it may be defin’d to consist in such a measure of estate as may be sufficient for a mans occasions and conveniencies; when his possessions are so proportioned, as may fully answer all the necessities of his condition, and afford him a comfortable subsistence, according to his quality, the station wherein he is placed. In which sense men of all ranks and degrees are capable of being rich. A Husbandman, or an ordinary Tradesman may be as truly styled a rich man, as he that is a Gentleman, or a Lord, or a King. Though perhaps what these can very well afford to fling away upon their diversions, be more than all the estate and possessions which the other can pretend to. And upon this ground it is, that all men will grant, one person to be as truly liberal in giving but a penny, or a poor mite, as another in giving a hundred pounds, because these things are to be measured by the different conditions of the givers: And a man may as well be rich with a little, as liberal with a little.
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In the more relative sense, Riches may be described to consist in the having of large Possessions, when a mans Estate and Revenue is of such a proportion as is commonly esteemed Great; whether with relation to the generality of other men, and so only those at the upper end of the world are capable of being counted rich; or else with respect to others of the same rank and order, and so all such are counted rich, who do in their possessions exceed the common sort of those that are of the same rank with them; this kind of wealth consisting properly in comparison: There being not any one determinate sum, or proportion of revenue, to which the name of riches may be appropriated, but that it may be as much below the occasions of some persons, as it is above the condition of others who yet live plentifully.
Now the first of these is the only proper notion of Riches, because this alone is agreeable to the chief end of wealth, which is to free us from want and necessity. And the other may be rather styled, the being proprietour of great possessions, the meer having of which cannot denominate one a truly rich man for this plain reason; because though such possessions be in themselves great, yet they may not be sufficient to free the owner of them from want and poverty, whether in respect to his real or imaginary occasions for more: And that is not Riches which cannot free a man from being poor. And want of necessaries, is as truly poverty in him that hath much, as in him that hath but a little. He that in any one condition of life, hath enough to answer all his conveniences, such a man is more truly rich than he whose revenue is a thousand times greater, if it be not equal either to his occasions, or to his mind.
Now when it is said, that Religion is the cause of Riches, the meaning of this cannot reasonably be understood of Riches in the second sense, as if he that were religious should be thereby advanced to the greatest possessions that any man else doth enjoy, from the condition of a Peasant or a Tradesman to that of a Prince. Because this would no more consist with those several degrees and subordinations required to the order of the Universe, than it would for every common Souldier to be a General, or every private man to be a King. But the meaning of this proposition must be, that Religion will be a means to supply a man with such a sufficiency as may denominate him rich; and to free him from such necessities, whether real or imaginary, as others of his rank and station are liable unto.
So that by what hath been said, it may appear, that the true notion of Riches doth comprehend under it these two things.
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A sufficiency for a mans occasions and conveniencies.
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An acquiescence of mind, in so much as is in it self really sufficient, and which will appear to be so, supposing a man to judg according to right reason.
And that this is not a meer fancy or notion, but the most proper sense of the word Riches, wherein all mankind have agreed, may be made very evident.
Concerning the first of these there can be no colour of doubt. All the scruple will be concerning the second; Whether that be necessary to make a man rich. And to this the Philosophers do generally attest. Aristotle in particular, doth affirm that the true nature of Riches doth consist1 in the contented use and enjoyment of the things we have, rather than in the possession of them. Those that out of penuriousness can scarce afford themselves the ordinary conveniences of life out of their large possessions, have been always accounted poor; nay, he that cannot use and enjoy the things he doth possess, may upon this account be said to be of all others the most indigent, because such a one doth truly want the things he hath, as well as those he hath not.