That man who is not content with what is in it self sufficient for his condition, neither is rich, nor ever will be so; because there can be no other real limits to his desires, but that of sufficiency; whatever is beyond this, being boundless and infinite. And though men may please themselves with an imagination, that if they had but such an addition to their Estates, they should then think they had enough; yet that is but a meer imagination, there being no real cause, why they should be more satisfied then, than they are now.

He that is in such a condition as doth place him above contempt, and below envy, cannot by any enlargement of his fortune be made really more rich, or more happy than he is. And he is not a wise man, if he do not think so; nor is he in this either wise or worthy if he be so far solicitous as to part with his liberty, though it be but in some little servilities for the encreasing of his Estate.

These things being premised, it may be made very evident, that the design of being truly rich, that is, of having enough and being contented, will be most effectually promoted by Religion; and that both Morally and Naturally.

1. Morally, upon which account this is by the Philosophers owned to be one of the rewards belonging to virtue; good men only having a Moral title to wealth upon account of fitness and desert. There are many assertions and promises in Scripture to this purpose, of being prospered in our stores and labours, and all that we set our hands unto, of lacking nothing (Psal. 34. 10) that is good for us. ‘Tis this that must intitle us to the blessing of God, and ‘tis the blessing of God that maketh rich. Solomon speaking of Religion under the name of Wisdom, saith, that in her left hand² are riches, durable riches, that she causes those that love her to inherit substance, and doth fill their treasures. And the Apostle tells us, that Godliness hath the promises of this life.

2. Religion is a natural cause of riches, with reference to those two chief ingredients required to such a state; namely, the supplying of us with a plentiful sufficiency as to our possessions, and a satisfaction as to our minds.

3. A sufficiency as to our estates and possessions. There are but these two ways that can contribute to the improving of mens possessions, namely, the Art of getting and of keeping. Now Religion is an advantage to men in both these respects. Nothing can be more evident than that there are many virtues which upon these accounts have a natural tendency to the increasing of mens estates, as diligence in our callings, The diligent hand maketh rich; heedfulness to improve all sitting opportunities, of providing for our selves and families, being provident in our expences, keeping within the bounds of our income, not running out into needless debts: In brief, all the lawful arts of gain and good husbandry, as to the exercise of them, are founded in the virtues which Religion teaches.

On the contrary it is plain, that there are many kind of sins, which have a direct natural efficacy for the impoverishing of men: As all kind of sensuality, and voluptuousness, idleness, prodigality, pride, envy, revenge, &c. of all which may be said what Solomon says of one of them, that they bring a man to a morsel of bread, and clothe him with raggs.

2. And as for the second requisite to riches, satisfaction of mind with our conditions, and a free use of the things we enjoy. This is the property of Religion, that it can inable a man to be content with his estate, and to live comfortably without such things as others know not how to want. And the ability of being content with a little, may be much more truely called riches, than the having of much, without being satisfied therewith. ‘Tis better to be in health with a moderate appetite, than to be continually eating and drinking under the disease of a voracious appetite or a Dropsy: And in this sense, A little that the righteous hath, is better than great riches of the ungodly. (Psal. 37. 16)

But this may appear likewise from experience. Let any man impartially consider, what kind of persons those are amongst the generality of men, who in their several degrees and orders are counted most able, and most wealthy, and it will appear that they are such as are most serious in the matter of Religion, most diligent in their callings, most just and honest in their dealings, most regular and sober in their conversations, most liberal towards any good work; upon which account it is, that such places, where men have the opportunity of being instructed in, and excited to the Duties of Religion, do thereupon thrive and flourish most; it being one property of Religion to civilize men, and make them more inquisitive in learning, and more diligent in practising their several professions.

And as for contentment of mind, this being in it self a virtue as well as a priviledg, it is not to be attained but upon the account of Religion; nor are there any that enjoy it, but such as are truely virtuous.

There are several objections that may be made against what I have been proving, but all of them capable of a plain and satisfactory solution.

1. There are some kind of virtues that seem to have a contrary tendency; as charity to those that want, bounty and liberality to any good work, which in Aristotles judgment is scarce consistent³ with growing rich.

By that saying of Aristotle, may be meant riches in the second sense, as it denotes large possessions, which this virtue of liberality doth not naturally promote; but it may very well consist with riches in the first and most proper notion of it, as it denotes sufficiency for our occasions; and the ability of contributing in some proportion, towards any worthy and charitable work, is in the esteem of every good man one of those occasions and conveniencies required to such a sufficiency, and cannot any more be a prejudice to it, than it would be for a man to lay up some part of his wealth in the safest place, to lend it out upon the best interest, to part with it for the purchase of the same favour and assistance from others in the like exigencies; to lay it out upon his pleasure, with respect to that inward comfort and satisfaction, which doth accompany the conscience of doing worthy things. And besides all this, experience will assure us, that there is a secret blessing which doth for the most part accompany such actions; so that men grow the richer and not the poorer for them: And they that in this kind sow bountifully, do very often, even in this world, reap bountifully.

2. There are some kind of vices that seem to have a tendency to the enriching of men, as fraud, extortion, sordidness, all kind of unlawful ways of getting and keeping an estate. But to this it may be said,

3. These vices may tend to the encreasing of mens possessions, but not to the making of them truely rich: And ‘tis a plain argument that such persons do not think themselves to have a sufficiency, who can apply themselves to such wretched courses for the getting of more.

4. ‘Tis commonly seen upon experience, that there is a secret curse attends such practises, a canker that eats into such gain, a hole in the bottom of the bag, by which it insensibly dreins out and wasts away. As the Partridg sitteth upon (Jer. 17. 11) eggs and hatcheth them not, so he that getteth riches, and not by right, shall leave them in the midst of his days, and at the end shall be a fool. As that silly bird doth sometimes take much needless care and pains, in sitting upon and cherishing subventaneous eggs, such as can never be fruitful, which (as Naturalists observe) that creature is very subject unto, or as the fecund eggs of that bird being laid upon the ground, are many times trod upon by passengers or wild beasts, after it hath bestowed much pains for the hatching of them: So are the wicked designs of gain often disappointed in the Embryo; and the contrivers of them, instead of approving themselves to be more wise and subtile men than others, do appear at last to be fools. He that will carefully observe the usual course of things in the world, may from his own experience find instances enough, to confirm those sayings of the wise man; There is that scattereth, and yet increaseth, and (Prov. 11. 24) there is that withholdeth more than is meet, but it tendeth to poverty. Wealth⁴ gotten by vanity shall be diminished. The wealth of the sinner is laid up for the just. He that oppresseth the poor to increase⁵ his riches, shall surely come to want. He that by unjust gain increaseth his substance,⁶ shall gather it for him that will pity the poor.

5. There are some good men that are poor. And ‘tis said that God hath chosen the poor of this world, to receive the (Jam. 2. 5) Gospel and to be rich in faith. To this it may be said,

6. The providence of God may so order it sometimes, as to reduce good men to great exigencies, to wander up and down in sheepskins and goatskins, being destitute, afflicted, tormented. But then these are such particular exempt cases, as are not suitable to the most usual and general course of things. And besides, such as are good men, may sometimes be defective in several of those duties which Religion doth oblige them to, diligence, caution, &c. And the poverty of such may justly be ascribed to their defect in Religion.

7. As for that scripture that God hath chosen the poor in this world, It is not to be understood in the more absolute sense, for such as want necessaries, because ‘tis plain from other Texts, that though some of the primitive believers, were by reason of the persecution of those times reduced to great exigencies; yet the generality of the rest were very liberal in their contributions towards them. But it must be understood in the relative sence, concerning such as might be styled comparatively poor, (i. e.) such as are of a lower rank and meaner condition than others, and consequently had less temptation to corrupt and seduce them, than those that did more abound in these earthly things.

---

← Book 2, Chapter 3. How Religion conduces to the happiness of the outward man · Contents · Book 2, Chapter 5. How Religion conduces to the happiness of the outward man in →

Footnotes

1. Rhet. lib. 1. cap. 5. ↩

2. Prov. 3. 16 c. 7. 8, 18. 8. 21. ↩

3. Ethic. lib. 4. cap. 1. ↩

4. cap. 13. 11, 22. ↩

5. cap. 22. 16. ↩

6. cap. 28. 8. ↩