A Persuasive to a Holy Life, Tract · Chapter 6 – Chapter 7
CHAP. VI. Of Safety, Liberty and Quiet.
Secondly, SAfety, Liberty and Quiet conduce much to the Happineſs of the outward Man.
I refer theſe to one Head, becauſe I find them linked together in Biſhop Wilkins his Treatiſe of Natural Rel…gion; and before him in Biſhop Andrews his Manual of Devotions more than once, and becauſe they are of near affinity one to another.
1. By Safety I underſtand, 1. Freedom from force and violence, captivity, loſs of Goods by Enemies, Foreign or Domeſtick, by Pirates and Robbers For our ſecurity from theſe we have many promiſes in Scripture, Levit. 25.18. If you ſhall do my Statutes, and keep my Judgments, ye ſhall dwell in the Land in ſafety. Prov. 1.33. Whoſo hearkneth unto me, ſhall dwell ſafely,, and ſhall be quiet from fear of evil, Job 10.18.
2. Freedom from perils and dangers, and ſad accidents; as Fire, Tempeſt, contagious Diſeaſes, Terrors by Night; for our ſecurity from theſe alſo we are not without promiſes of the divine protection. Prov. 12.21. There ſhall no evil happen to the juſt, but the wicked ſhall be filled with miſchief Pſal 91.3. He ſhall deliver thee from the ſnare of the Fowler, and from the noiſome Peſtilence. And v. 5. Thou ſhalt not be afraid for the terror by night, nor for the peſtilence that walketh in darkneſs. Prov. 3.23. Then ſhalt thou walk in thy way ſafely, and thy foot ſhall not ſtumble. Job 5.19, 20. In famine he ſhall redeem thee from death, and in war from the power of the Sword, &c.
2ly. By Liberty is meant, being at our own diſpoſal, and not under bondage, reſtraint or impriſonment; from which, obedience to the Commandments of God ſecures us. For the moſt uſual cauſes of Sufferings of this nature are neglect of our duties, or vicious and illegal acts; as Murthers, Adulteries, Theft, Sedition, and the like, which are all contrary to God's Commandments: theſe enjoining us to obey Laws to ſubmit to Government, to do our own buſineſs, and not to be buſy-bodies in other mens matters, &c.
3dly. By Quiet is underſtood immunity from Troubles, and moleſtations proceeding from Enmity, Contentions, Law-ſuits, Immoderate Care and Anxiety about worldly things; Obedience to the Law of God doth in a great meaſure ſecure us from theſe: That commands us to love even our Enemies. Now who can be ſo barbarous and inhumane as to injure them that truly love him, and ſeek his good? Moreover the Scripture tells us, That when a man's ways pleaſe the Lord, he maketh even his enemies to be at peace with him, Prov. 16.7. And the Apoſtle puts the queſtion. Who is he that will harm you, if ye be followers of that which is good? 1 Pet. 3.13. As for Contentions and Law-ſuits, another Apoſtle adviſeth us rather to ſuffer wrong than moleſt our ſelves and brethren with them. And for care and anxiety about worldly things, which is indeed a very tormenting Paſſion, we are forbidden it often in Scripture: And our Saviour, Matth. 6.25, &c. produceth many Arguments or Conſiderations to arm us againſt it.
CHAP. VII. Of Riches.
Thirdly, RIches are eſteemed a great ingredient of our happineſs and well-being in this world; though ſome are of opinion, that they contribute nothing thereto, but that a mean eſtate is the beſt; and therefore Agur prays, Prov. 30.8. Give me neither poverty nor riches. And the Preacher, Eccleſ. 5.11. Saith of Riches, What good is there to the owners thereof, ſave the beholding of them with their eyes? And the Heathen Poet Horace,
— Si ventri bene, ſi lateri eſt, quid
Divitiae poſſunt regales addere majus?
If we are well provided with Food and Clothing, what more can Kingly Riches add to us? And the Apoſtle, 1 Tim. 6.8. adviſeth us, That having food and raiment, we ſhould therewith be content; becauſe they that will be rich, fall into temptation and a ſnare, and many fooliſh and hurtful Luſts, which drown men in deſtruction and perdition. It is clear that Riches do expoſe to the temptations of Pride and Luxury, and the ſad conſequences thereof.
You will ſay, If Riches have ſuch an ill influence upon Mens Manners, why then are they propoſed in Scripture as rewards to vertuous actions? why are they made the effects and fruits of God's Bleſſing?
I anſwer, Riches if well uſed, and it is our own fault if we uſe them not well, are real Bleſſings, enabling us to do much good in the World; to be rich in good Works, to relieve the Neceſſities of others, to feed the Hungry, to cloth the Naked, to redeem Priſoners and Captives, to deliver the Oppreſſed, to miniſter to the Sick convenient Diet and Phyſick, &c. And our Saviour tells us, That it is a more bleſſed thing to give, than to receive; and conſequently to have whereof to give.
I ſhould now proceed to ſhew, That Riches are a Bleſſing promiſed to our Obedience▪ and likewiſe a natural conſequent and effect of it, and in the firſt place to explain what is meant by Riches; but I find this ſo well done to my hand by *Treatiſe of Natural Religion.Dr. Wilkins, late Biſhop of Cheſter, that I ſhall ſpare my pains, and only tranſcribe what I find upon this Head in his Treatiſe of the Principles of Natural Religion, Lib. 2. Cap. 4.
The Word Riches is capable of a twofold ſenſe.
Abſolute,
Relative.
1. In the more abſolute ſenſe it may be defined to conſiſt in ſuch a meaſure of Eſtate, as may be ſufficient to ſerve a Man's occaſions and conveniencies; when his Poſſeſſions are ſo proportioned as fully to anſwer all the neceſſities of his condition, and afford him a comfortable ſubſiſtence according to his Quality, and 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 as truly be ſtiled a Rich Man, as a Gentleman, 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 that the other can pretend to.
And upon this ground all men grant, that a man may be as truly liberal in giving a Penny, or but a poor Mite, as another in giving an Hundred Pounds; becauſe theſe things are to be meaſured according to the different conditions of the givers, or proportion of their Eſtates: And a Man may as well be rich with a little, as liberal with a little.
Now though this be the true notion of Riches, yet in the opinion of Moraliſts and Philoſophers is it not enough to denominate a man rich; but there is further required an acquieſcence of Mind, contentment or ſatisfaction with ſuch a ſufficiency: Dives eſt non qui plus habet, ſed qui nihil cupit: He is not rich who hath much, but who covets no more. Ariſtotle affirms, That the true nature of Riches doth conſiſt in the contented uſe and enjoyment of the things that we have, rather than in the poſſeſſion of them. Thoſe that out of penuriouſneſs can ſcarce afford themſelves the ordinary Conveniencies of Life, out of their large Poſſeſſions, have been always accounted poor: Such men may be truly ſaid to want thoſe things they have, becauſe lying by uſeleſs, it is all one as if they had them not.
Moreover, That Man who is not content with what is in it ſelf ſufficient for his condition, is not 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. leſs 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.
2ly. Riches may be taken in a more relative ſenſe, and ſo they may be deſcribed to conſiſt in having large Poſſeſſions, when a man's 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 accounted 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.
Thoſe that are rich in this comparative ſenſe, may rather be ſtiled Proprietors of great Poſſeſſions, than truly Rich; 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 little. He that in any one Condition of Life, hath enough to anſwer 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 his Mind. Riches in this ſecond comparative ſenſe are no where promiſed to our obedience to the Commandments of God, or to any particular Grace and Vertue; nor are they the natural effects and conſequents of ſuch Obedience; as if he that were godly, ſhould be thereby advanced to the greateſt Poſſeſſions that any man elſe doth enjoy; but only that Religion will be a means to ſupply him with ſuch a ſufficiency as may denominate him rich, and free him from ſuch neceſſities, whether real or imaginary, as others of his rank are liable to.
1. Riches are propoſed in Scripture as a Reward or Bleſſing to them that fear God, and keep his Commandments. It is ſaid of Wiſdom, that is the fear of God, which in ſeveral places of Scripture is ſaid to be the beginning of Wiſdom, or the chief Wiſdom; nay, Wiſdom it ſelf, Job 28.28. And unto man he ſaid, Behold, the fear of the Lord, that is Wiſdom; and to depart from euil is underſtanding. Prov. 3.16. That length of days are in her right hand, and in her left hand riches and honour, &c. c. 8.18. Riches and honour are with me; yea, durable riches, &c. And again, v. 21. That I may cauſe thoſe that love me to inherit ſubſtance, and I will fill their treaſures. Pſal. 34 9. They that fear the Lord, there is no want to them. Levit 26.3, &c. God promiſes to the Iſraelites, if they will walk in his Statutes, and keep his Commandments, a confluence of all worldly Bleſſings; and the like in Deut 28. The Apoſtle tells us, 1 Tim. 4.8. That Godlineſs hath the promiſes as well of this life, as of that which is to come.
2. The fear of God, and the practice of ſeveral Vertues commanded by him, are the moſt effectual means to gain and increaſe Riches: As 1 Diligence and Induſtry in our Callings, The hand of the diligent maketh rich. Prov. 10.4. No gains without pains. Man is born to labor, as the ſparks fly upward. God hath not ſent us into the world like Leuiathan, to take our paſtime here, but to bear our part of the Burthens of Mankind. Tho' a Man be born to an Eſtate ſufficient to maintain him without Labor, yet I look upon him as unjuſt, if he lives upon the Sweat of other Mens Brows, and is not ſome way or other ſo helpful and beneficial to them, as to compenſate for his Food and Raiment: Every man that hath Riches is accountable to God for the expence of them; being, as I ſaid before, but a Steward to him who is the ſupreme Proprietour.
2. Juſtice and Honeſty in our Dealings: It is commonly ſaid, That honeſty is the beſt Policy; and ſo in this particular we find it in experience to be; thoſe Tradeſmen having the greateſt cuſtom, and quickeſt returns, who are noted for their juſt and honeſt Dealings.
3. Temperance and Sobriety: Theſe conduce as well to the encreaſing of our Eſtates, as the health of our Bodies, cutting off all ſuperfluous Expences in gratifying our Senſual Appetites and Deſires: Whereas the contrary Vices of Voluptuouſneſs and Luxury, to which we may add Idleneſs, Prodigality, Pride, are known waſters of Eſtates, often bringing men to a morſel of bread, and clothing them with rags, as Solomon ſaith.
But beſides the having a ſufficiency of all things neceſſary and convenient in reference to our rank and order in this world; to denominate us truly rich, as I ſaid before, there is required contentment and ſatisfaction of mind with ſuch a ſufficiency, and a free uſe of the things we have, which is attainable only by Religion; that teaches and enables us to be content with our Eſtates, and to live comfortably without ſuch things as others know not how to want, Heb. 13.5. Be content with ſuch things as ye have; for he hath ſaid, I will never leave thee nor forſake thee. The ability of being content with a little, may much more truly be called riches, than the having of much without being ſatisfied therewith: As it is better to be in health with a moderate Appetite, than to be continually eating and drinking under the diſeaſe of a foreign [voracious Appetite] or a Dropſy: And in this ſenſe a little that the righteous hath is better than great riches of the ungodly.
Now that the fear of God, and practice of thoſe Vertues he commands us, is a real means of procuring and preſerving a ſufficiency of worldly Goods, and contentment therewith, we find confirmed by experience: Let any man impartially conſider, what kind of perſons thoſe are, among the generality of Men, who in their ſeveral degrees and orders are accounted moſt able, and moſt wealthy; and it will appear that they are ſuch as are 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, it is not to be obtained but upon the account of Religion, Piety and Vertue: Such men need not fear future want, becauſe they have God's Promiſe for their ſecurity: Let them but do good, and put their truſt in him, and verily they ſhall be fed. They are alſo to conſider, that great riches cannot make them more happy than they are, but rather expoſe them to Temptations.
But it may be objected, 1. That there are ſome kinds of Vertues which ſeem to have a contrary tendency, as Charity to thoſe that want, Bounty and Liberality to any good Work. To which I anſwer,
That theſe Acts may very well conſiſt with Riches in the moſt proper Notion of it, as it denotes a ſufficiency for our Occaſions; the ability of contributing in ſome proportion towards any worthy and charitable Work; being 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 i…, than it would be for a man to lay up ſome part of his Eſtate 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, not the poorer for them, according to that Proverb, Giving to the poor, increaſes a man's ſt…re: And they that in this kind ſ…w b…u…tifully, do often even in this world, reap bountifully.
Obj. 2. There are ſome kind of Vices that ſeem to have a tendency to the enriching of men; as Fraud, Ext…rtion, Sordidneſs, all kinds of unlawful ways of getting and keeping an Eſtate. But to this it may be ſaid.
1. That theſe Vices may tend to the encreaſing of Mens Poſſeſſions, but not to the making of them truly rich; and it is 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 more.
2. 'Tis commonly ſeen in experience, that there is a ſecret Curſe attend ſuch Practices, a Canker that eats into ſuch Gain, a Hole in the bottom of the Bag, by which it inſenſibly drains out, and waſts away; Malè parta ma è dilabu…tur: He that ſhall carefully obſerve the uſual courſe of things in the World, may from his own experience find Inſtances enough to confirm thoſe Sayings of the Wiſeman, Prov. 11.24. There is that ſcattereth, and yet increaſeth; and there is that withho…deth more than is meet, but it tendeth to poverty. Chap. 13.11, 22. Wealth gotten by vanity ſhall be diminiſhed. The wealth of the ſinner is laid up for the juſt. Chap. 22.1…. …e that oppreſſeth the poor to increaſe his riches, ſhall certainly come to want. Chap 28.8. He that by unjuſt gain increaſeth his ſubſtance, ſhall gather it for him that will pity the poor.
But if a man who by Extortion or unjuſt gain raiſes an Eſtate, happens to tranſmit it to his Poſterity, he uſually entails upon them a Curſe together with it, it decaying by degrees, and coming to nothing: De malè quaeſit is vix gaudet tertius haeres: The third Heir ſcarce ever enjoying an ill-gotten Eſtate.
Obj 3. It may be objected, That there are ſome good Men that are poor; and that God hath choſen the po…r of this world to receive the Goſpel, and to be rich in faith, James 2.5. To this it may be ſaid,
1. That the Providence of God may ſo order it ſometimes, as to reduce good Men to great exigencies, to wander up and down in Sheeps-Skins, and Goats-Skins, being deſtitute, afflicted, tormented: But then theſe are particular exempt Caſes, ſuch as are not ſuitable to the moſt uſual and general courſe of things. But beſides, ſuch as are good Men may ſometimes be defective in ſeveral of thoſe Duties which Religion doth oblige them to, as Diligence, Caution, &c. And the poverty of ſuch may juſtly be aſcribed to their defect in Religion.
2. 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 its 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 Senſe, concerning ſuch as might be ſtiled comparatively poor; that is, ſuch as were 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; of whom our Saviour ſaith, It is hard for a rich man to enter into the Kingdom of God.
It may further be objected by thoſe of the loweſt rank of Poor: We are as it were condemned to perpetual Poverty; our condition is ſo mean, and our charge ſo great, and the gain ſo ſmall and inconſiderable, which comes in by our utmoſt Labour and Induſtry, that it will ſcarce ſuffice to provide things abſolutely neceſſary for the ſupport of our ſelves and dependents; ſo far are we from any poſſibility of mending our Eſtates, or growing rich.
To Theſe I anſwer, That we do not ſay, That all that are truly religious ſhall certainly grow rich, let their Circumſtances be what they will; but only that obedience to God's Commands is the moſt likely way of improving and advancing a man's Eſtate, that hath means and opportunities of gaining; which though God hath denied thee, yet haſt thou no reaſon to be diſcontented with thy Condition, or to complain that thou art hardly dealt with: Thou art not ſo forlorn, deſtitute, neglected a Wretch as thou may'ſt im…gine. There is a great Philoſopher affirms. That there is no Man born into the World, and grown up to years of diſcretion, but hath received more good at the hands of God than evil, more pleaſure than pain; though he overlooks and conſiders not the pleaſure, as thinking it due to him, but fixes too much upon the pain, which is indeed due, and for the moſt part deſerved. Another great *Biſhop Wilkins.Divine ſaith thus, Suppoſe all manner of evils and afflictions, which are now promiſcuouſly ſcattered up and down in the world, whether they concern Soul or Body; Spiritual Blindneſs and Obduracy, Poverty, Slavery, Reproach, Sickneſs, Pain, Maimedneſs, Deformity, &c. I ſay, ſuppoſe all theſe were to be diſtributed among Mankind, ſo as every one were to have an equal ſhare of them; would you be content to ſtand to this diſtribution? I ſuppoſe there are not many perſons in this Nation in ſo miſerable and forlorn a condition, that upon ſerious conſideration of the ſpecial advantages they do, or may partake …f, above many other Millions in the World, would conſent to it. But I ſhall add further for thy encouragement, and the vindication of the goodneſs of God to thee; That he hath put thee into a near capacity of obtaining as happy an Eſtate, as the Rich, or Learned, or Powerful: The Gate of Heaven is ſet open to thee, Eternal Life and Immortality offered to thee, upon more eaſie terms in ſome reſpect, than to the Rich and Mighty. Conſider that God may on purpoſe ſet thee in a low ſtation, put thee into a mean condition to remove from thee the Temptations to Pride, Luxury, and other Vices, which Riches or Honour would have expoſed thee to, and which he foreſaw thou wouldeſt not be able to reſiſt. Conſider that he is Wiſe, and knows better what Condition is fit for thee than thou thy ſelf doſt; and likewiſe good, and hath therefore choſen what is beſt and moſt proper for thee. Beſtir thy ſelf then, and make a Vertue of Neceſſity, and what thou muſt ſuffer, ſuffer patiently, reſigning thy Will to the Will of God: And ſeeing thou haſt not, nor art ever likely to obtain thoſe things, in the enjoyment whereof many men falſly place their happineſs, labour after durable Riches and Righteouſneſs, an Inheritance incorruptible and undefiled, and that fadeth not away: Be not contented to be miſerable here, and eternally miſerable hereafter, when thou needeſt not: And ſeeing God hath denied thee theſe worldly Goods, to compell thee, as it were, to ſeek after better. This courſe, if thou takeſt, [of loving and fearing God, and keeping his Commandments], thou ſhalt not only obtain Eternal Life hereafter, but alſo render thy condition tolerable, nay comfortable to thee here: Thou ſhalt enjoy inward peace and ſatisfaction of Mind, and for thy outward eſtate, God will, if he ſees it beſt for thee, raiſ… thee up Friends to aſſiſt thee; or otherwiſe make ſuch proviſion for thee, that thou ſhalt not want what is neceſſary for thy ſupport and maintenance.