is not to be charged, as being the Caufe of their Suffering, but their Defect in it, and Mistakes about it.

2. There may be (as was said before) fome exempt Cafes from the general Rule, and fuch must those be granted to be, which concern Times of Perfecution; when Religion will be fo far from protecting a Man, that it will rather expose him to Danger and Sufferings. And fuch were those primitive Times to which these Scriptures do refer, when it feemed good to Divine Providence, to make use of this as one Means for the propagating of Christianity in the World, namely, by the Suffering of those that professed it. And in fuch Cafes, when Men are perfecuted properly upon the Account of Religion, God doth ufually compensate their outward Sufferings with fome inward Advantage, supplying them with such Patience and Courage, as will fupport them with Joy and Comfort in their Suffering for that which is good. But then it must withal be granted, that these Scriptures are not equally applicable to fuch other Times and Places, when and where the true Religion is publickly profeffed and encouraged, when Kings are nurfing Fathers, and Queens nurfing Mothers

to the Church; because in such Times and Places, the Profeffion of Religion will be fo far from hindring, that it will rather promote a Man's fecular Advantage. СНАР.

CHAP. IV.

How Religion conduces to the Hap piness of the Outward Man, in reSpect of Riches.

T

Hirdly, as to our Eftates and Poffeffions, I fhall fhew that Religion is the Caufe of Riches. In order to the Proof of this, the First Thing to be inquired into, is, what is the true Nature of Wealth or Riches, and wherein it may properly be faid to confift. And here it is to be noted, that the Word Riches is capable of a two-fold Senfe,

SAbfolute,
Relative.

1. In the more abfolute Senfe, it may be defined to confift in fuch a Measure of Eftate, as may be, fufficient for a Man's Oc cafions and Conveniencies; when his Poffeffions are fo proportioned, as may fully answer all the Neceffities of his Condition, and afford him a comfortable Subfiftence, according to his Quality, the Station wherein he is placed. In which fenfe, Men of all Ranks and Degrees are capable of being rich, A Husbandman, or an ordinary Tradesman,

may

may be as truly ftiled a rich Man, as he that is a Gentleman, or a Lord, or a King. Tho' perhaps what thefe can very well afford to fling away upon their Diverfions, be more than all the Eftate and Poffeffions 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 méafured by the different Conditions of the Givers: And a Man may as well be rich with a little, as liberal with a little.

2. In the more relative Senfe, Riches may be described to confift in the having of large Poffeffions, when a Man's Eftate and Revenue is of fuch a Proportion as is commonly esteemed Great, whether with relation to the Generality of other Men, and fo only those at the upper End of the World are capable of being counted rich; or else with respect to others of the fame Rank and Order, and fo all fuch are counted rich, who do in their Poffeffions exceed the common fort of those that are of the fame Rank with them; this kind of Wealth confifting 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 Occafions of fome Perfons 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 Neceffity. And the other may be rather ftiled, the being Proprietor of great Poffeffions, the mere having of which cannot denominate one a truly rich Man, for this plain Reafon; because tho' fuch Poffeffions be in themselves great, yet they may not be fufficient to free the Owner of them from Want and Poverty, whether in respect to his real or imaginary Occafions for more: And that is not Riches, which cannot free a Man from being poor. And want of Neceffaries, 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 Conveniencies, 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 faid, that Religion is the Caufe of Riches, the Meaning of this cannot reasonably be understood of Riches in the second Senfe, as if he that were religious fhould be thereby advanced to the greatest Poffeffions that any Man elfe doth enjoy, from the Condition of a Peafant or a Tradefman to that of a Prince: Because this would

no more confift with those feveral Degrees and Subordinations required to the Order of the Universe, than it would for every common Soldier to be a General, or every private Man to be a King. But the Meaning of this Propofition must be, that Religion will be a Means to fupply a Man with fuch a Sufficiency as may denominate him rich; and to free him from fuch Neceflities, whether real or imaginary, as others of his Rank and Station are liable unto.

So that by what hath been faid, it may appear, that the true Notion of Riches doth comprehend under it these two Things.

1. A Sufficiency for a Man's Occafions and Conveniencies.

2. An Acquiefcence of Mind, in fo much as is in itself really fufficient, and which will appear to be fo, fuppofing a Man to judge according to right Reafon.

And that this is not a mere Fancy or Notion, but the most proper Senfe of the Word Riches, wherein all Mankind have agreed, may be made very evident.

.

Concerning the first of these, there can be no Colour or Doubt. All the Scruple will be concerning the fecond; Whether that be neceffary to make a Man rich. And to this the Philofophers do generally atteft. AriRhet. lib. ftotle in particular doth affirm, that the true 1. cap. 5. Nature of Riches doth confift in the con

tented Ufe and Enjoyment of the Things we