SINCE the Love of Riches has ſo univerſally overſpread the world, that neither Law nor Reaſon can reſtrain it, but like a deluge it bears down all bounds of Juſtice and Religion too: ſince covetous deſires are ſo fatally rooted in the minds of men, that they will prefer a Poſſeſſion upon Earth before a Reverſion in Heaven; and value both themſelves and others, not for the accompliſhments of Vertue, and perfections of the Soul, but according to the extent of their Lands, and the plenty of their Stores; it will not be unſeaſonable, and perhaps not unprofitable, to give ſome directions how to behave our ſelves in the purchaſe and enjoyment of theſe Goods, as we find them laid down in the words of my Text. Where we may obſerve,

I. That both Poverty and Riches are the Gift of God; otherwiſe the Wiſe-man needed not to have prayed, Give me neither poverty nor riches, if it had been in his own power to make the choice.

II. That neither Poverty nor Riches are ſuch Gifts for which a wiſe man would pray; becauſe each of theſe conditions have their dangers and inconveniences annext to them; as,

1. Leſt I be full and deny thee, and ſay, who is the Lord? which is the common effect of Riches; or,

2. Leſt I be poor and ſteal, and take the name of my God in vain, which is too often the effect of Want.

III. That the way to remove theſe inconveniences, is to remove far from us vanity and lies, and then we may ſo moderate our ſelves in each of theſe eſtates, as to be humble before God in the midſt of our abundance, and thankfull to him in our diſtreſs.

IV. That notwithſtanding this, yet the ſafeſt, and conſequently the moſt deſirable courſe of life, is a middle ſtate between Poverty and Riches; and that it is for the intereſt as well as for the eaſe of man, that God would neither let us want nor abound, but onely feed us with food convenient for us.

And firſt, That both Poverty and Riches are the Gift of God. Whoſoever rationally conceives the being of a God, muſt needs believe that our beings are dependent upon him, and from him alone we muſt expect rewards and puniſhments: and ſince there is a ſort of men whom the expectations of another life cannot affect, therefore it was neceſſary, that for the reſtraining of their luſts, and ſecuring the government of the world. God ſhould reſerve to himſelf the ſole diſpoſal of theſe earthly goods, wherein they place their onely happineſs.

And this is a truth ſo manifeſt, that it is confeſs'd in the practice and experience of the worſt of men; for which of them would not grow rich, if it were in the power of man to bring his own deſigns to paſs; or would content himſelf with a mean contemptible Eſtate if humane means could prevent it▪ Thus whilſt they blaſpheme the Providence of God, they confeſs his power; and when the impatient Wife of Job bad him in the midſt of his poverty, curſe God and die, ſhe gave as great a demonſtration, that both our good and evil things proceed from him, as Job himſelf could doe in ſaying, the Lord giveth and the Lord taketh away. This Propoſition therefore being ſuppos'd in my Text, and confeſs'd by the greateſt enemies of Religion, I ſhall take it for fully granted; and proceed to the

Second thing propoſed, that though both Poverty and Riches are the Gift of God, and he often ordereth both for our good, yet neither of them are ſuch gifts for which a wiſe man would pray: For the true happineſs of the Soul conſiſteth in a ſtate of reſt, but both theſe conditions are equally ſubject to dangers and troubles. Riches incline a man to Pride, and Poverty to Malice; Riches make us the Subject of mens Envy, and Poverty of their Contempt: Abundance often begets Preſumption, and Want is the Mother of Deſpair; Plenty produces Forgetfulneſs, and Extremity leads us to Diſcontent. Riches create a confidence in us, and hurry us into a reſtleſs Ocean of trouble, where we are expos'd to the fury of the Winds, and toſs'd by every Wave; whilſt Poverty caſts us back again to the Shore, and puts us in danger of being ſplit upon the Coaſt. Thus when Iſrael ſojourned in the Wilderneſs, they murmured againſt the Lord and his ſervant Moſes, and yet when they fed upon the plenty of Milk and Honey, then Jeſurun waxed fat and kicked. Unhappy Man! that no eſtate or condition can reconcile us to our preſent Fortunes, but the want of our deſires breeds murmurings in us, and the very enjoyment of them yields us no ſatisfaction. We have learnt, juſt contrary to St. Paul, in whatſoever ſtate we are therewith to be diſcontent; we neither know how to be abaſed nor how to abound, but when we are hungry we repine at God, and when we are full we are a burthen to our ſelves.

'Tis ſtrange, that the minds of Men ſhould ſo ſervilely depend upon this World, as not to maintain a ſteady courſe for one moment, but be biaſs'd by every petty chance, and chang'd by every turn of Fortune. This is too evident a ſign, that our Souls have no communication with Heaven, where all things continue fix'd and ſettled; no dependence upon God, who is one and the ſame for ever; ſince we put ſuch confidence in theſe outward worldly goods, that with them our minds are ſo exalted, and without them ſo much debaſed.

And yet we find by ſad experience, that few men can bear up againſt the ſtrokes of fortune, though they are inflicted by the hand of God: But when Poverty comes upon them, they think themſelves oppreſs'd: as if they were to preſcribe to the Almighty in the diſpenſation of his bleſſings, and their own deſires were the onely meaſures of their right: without conſidering their own ſins, as the cauſe of their calamities; or their own amendment, as the end thereof; they wrongfully accuſe both God and Man, as the Authours and Inſtruments of that unhappineſs which they owe chiefly to themſelves. Sometimes they look upon their Neighbour's plenty as the occaſion of their diſtreſs; and ſo ſteal from them, to ſupply their own wants: thus ſtarving their Conſcience to relieve their Carcaſe, and ſacrificing their Religion to the Belly, their God. Sometimes they imagine the ſuperfluity of another's fortune is a reproach to the penury of theirs; with envy they behold the affluence and eaſe of the rich; and not content with the emptineſs of their bodies, they put leanneſs withall into their Souls. Thus to an evil eye all Objects are offenſive, and even the goodneſs of God it ſelf increaſes the offence. Then they repine at Heaven for the unequal diſtribution of its gifts, curſe the Lord in their hearts, though they die for it; and doe even worſe than take the name of their God in vain.

With very good reaſon therefore did the Wiſe-man in my Text pray, give me not poverty. And certainly every wiſe man alive will join prayers with him, leſt ſhame, contempt and want, the onely attendents of that uncomfortable ſtate, ſhould tempt us to miſtruſt the aſſiſtence of our God, and ſo betray us, through the frailty of our fleſh, to relieve our ſelves by wicked means.

And therefore no prudent, no religious man, can make real poverty his choice. For though 'tis poſſible he may ſtem the tide of adverſity, and bear up gloriouſly againſt all its waves; yet 'tis poſſible too that he may be carry'd away with the ſtream, and ſaint under the temptation and the conflict. Though, as the Devil truly ſaid, a man may fall from the pinacle of a Temple without daſhing his foot againſt a ſtone; yet the wiſeſt man that ever liv'd, thought this no warrant for him to try the experiment: he is happy that outlives the fall, but he that is wiſe avoids the danger. 'Tis ſufficient for us that God does not lead us into temptation; why then ſhould we voluntarily tempt the Lord our God?

And the ſame reaſon holds alſo in the other extreme. For riches too have their precipices, as well as poverty, and therefore are equally to be avoided. Proſperity has its dangerous trials, and is expos'd to manifold temptations, and 'tis ill truſting to our own vertue, when we have put our ſelves into the midſt of all the opportunities of vice.

On one hand the temptations of the world beſet us: and if that ſmiles upon us, we are too apt to be flatter'd and pleas'd our ſelves. 'Tis natural for a man to rejoice in the works of his own hands; and when he has dedicated his youth to worldly cares, and courted Mammon in his riper years, he will adore it in his old age, and at length it will become his God. Here he places all his confidence: and to convince us that covetouſneſs is truly idolatry, like the Heathen Idolater, he bows down to an image of his own making, he worſhips it, and prays to it, and ſays, deliver me, for thou art my God.

On the other hand our riches expoſe us to the aſſaults of the Fleſh, which always gains ground upon us when we are full. And therefore the Apoſtle exhorts us not to make proviſion for the fleſh to fulfill the luſts thereof. 'Tis this plenty that nouriſhes us in our vice, and feeds us in our luſts; it adds fuel to the flame within us; and whilſt we yield a conſtant ſupply to our greedy deſires, the fire never goeth out. Fulneſs inclines us to eaſe and luxury, luxury begets ſin, and ſin brings us to death. Thus we multiply our tranſgreſſions together with our ſtores; and he that, with Solomon, will take occaſion from his riches, to prove the mirth, the pleaſures and follies of ſenſe, like him alſo will find his wiſedom overborn by his vice, and ſo come at laſt to deny his God.

For when the vanities of the World, and the luſts of the Fleſh have taken poſſeſſion of the heart of man, then comes the Devil and finds an eaſie conqueſt. He that denies the providence of God, by truſting in his own ſtrength, and denies the power of God, by following his own devices; has no way left to vindicate his honour, and quiet his conſcience, but by denying the very being of God, and ſaying with Pharaoh, Who is the Lord that I ſhould obey his voice? Thus proceeding by degrees from miſtruſt to diſobedience, and from diſobedience to infidelity, the fooliſh man delivers himſelf up to the power of Satan, and renounces the living God. Then he diſclaims the benefit of his creation; and rather than acknowledge a power above him, will abſurdly impute his being to chance. He denies the goodneſs of God in his conſtant preſervation; and rather than give God the glory and thanks, aſcribes all his happineſs to the works of his own hands. He denies the juſtice of God in his judgments; afflictions, diſeaſes and death, he looks upon as the neceſſities of his nature, and not the puniſhment of his ſins. So perverſe is he in all his ways, that Moſes and the Prophets cannot reclaim him; nothing but one from the dead is a demonſtration that can pleaſe a riotous ſinner, and even that cannot convince him.

And yet can his riches redeem him from death, or from the terrours after death? though in the hardneſs of his heart he deny'd the power of God whilſt he lived, yet at length he muſt feel his vengeance, and the fury of the Lord will convince his errour. Oh Death, how bitter is the remembrance of thee to a man that liveth at reſt in his poſſeſſions, and hath proſperity in all things! how will he lament the fatal change of his eſtate, when his jollity ſhall be turn'd into mourning, and his pleaſure into gnaſhing of teeth! When inſtead of purple, he ſhall be cloath'd with aſhes; and all the delicacies which he riotouſly devour'd in his life, he would now exchange for one drop of water to cool his tongue. When the voice of Muſick, which us'd to charm his ears, ſhall be put to ſilence for ever in the grave, and the howlings of accurſed Spirits ſhall ſupply their place. The Flatterers, which partook of his good things, and baſely extoll'd his folly, ſhall now partake of his miſery too, and without any diſſimulation, lament his and their own iniquity. And becauſe they made a mock of ſin, and laugh'd at the obedience of the righteous, God alſo will laugh at their calamity, and mock when their fear cometh. Therefore give us not riches, leſt we be full and deny thee, and ſay, who is the Lord? leſt the Lord alſo ſhould deny us in the day of our trouble; and ſay, depart from me ye workers of wickedneſs, I know you not.

I would not here be thought to inveigh againſt the Rich, but onely to reprove the folly and danger of thoſe who put their truſt in riches. For ſince 'tis the goodneſs of God that gives us all things plenteouſly to enjoy; he can ſanctify his gifts, and by his grace can, notwithſtanding theſe inconveniences, turn them to our advantage. Which was the

Third thing propos'd, that if we remove far from us vanity and lies, all falſe opinions and vain conceits of the things of this World, we may then ſo moderate our ſelves in either of the extremes of fortune, as to be humble before God in the midſt of our abundance, and thankfull even in our diſtreſs.

'Tis the ignorance of our underſtandings that depraves our wills, and a falſe eſtimate of things that makes us firſt chuſe amiſs, and then abuſe our choice. Had we but ſo much Chriſtian philoſophy, as to diſcern the true nature and import of earthly things, and to diſtinguiſh rightly between good and evil, we could not be ſo fatally betray'd by ſpecious ſhews, to forſake our real and ſubſtantial happineſs. How abſurd is it to paſs a judgment upon a man onely by his outſide, and value him according to the ſtamp which his garments, and trifles ſet upon him? is not the body more than raiment, ſays our Saviour? and yet the Body it ſelf is but the covering of the man, the meaneſt, and baſeſt part of his nature; and he is no more to be valued by the health, ſtrength or ſplendour thereof, than a Jewel is by the Cabinet that contains it, or Gold by the Cheſt wherein 'tis hid. And if the Body it ſelf be of ſo little eſteem, in compariſon of the Mind, and thoſe divine excellencies therein, which intitle it to the image of God; how much more inconſiderable are riches, which ſerve onely for ornaments of the Body, and to cloath that part which covers us?

Yet ſuch is the folly and vanity of man, that he makes this part his chief buſineſs and delight: for this it is that he riſes up early, and ſo late takes reſt, and eats the bread of carefulneſs, that his riches may be ſeen of men, and dazle the eyes of ignorant people: in a moſt groſs abſurdity he neglects his Soul, to take care for his Body; and then neglects his Body too, and impairs the health thereof, to provide the unneceſſary ornaments of its outſide. Thus with exquiſite induſtry and diligence he cloaths a Carcaſe: and if he can but paint and adorn his Sepulchre, he cares not though all be ſtench and rottenneſs within. And who can chuſe but condemn his conduct, who reſolves to beautify his Chamber, though he ſtarves his Gueſt?

Therefore to reſtore us to a right underſtanding, and to remove this vanity, which depraves our judgment, corrupts our nature, and ſpoils us of our Religion too, let us conſider

1. The uncertainty of riches, and the folly of thoſe who build their happineſs upon ſo ſandy a foundation. Though the whole World be an Exchange, and nothing there continues in one ſtay, yet of all that we ſee and admire therein, nothing is ſo uncertain as our Riches: here the moth and ruſt do corrupt; and what theſe accidents of nature ſpare, the thieves break through and ſteal. And though our care and vigilance may protect and guard us from the violence of an open enemy, yet there is no fence againſt the treachery of a falſe familiar friend. He that can unlock our boſome, and dive into the treaſures of our heart; will find an eaſie acceſs to our coffers, and prevail more by the flattering inſinuations of his craft, than the Robber can do by open force. The Laws themſelves, which were deſign'd for our defence, by the contrivance of evil men often prove our deſtruction, and we meet with a dagger where we expected to find a ſhield. How often have we ſeen the hand of God, in a raging flame, reduce whole Families from the height of pride to the extremity of want; and in one minute bury the labours of divers ages? The Earth it ſelf ſometimes opens her womb, and ſwallows up the fruits of the Field: and the waves of the Sea, when they ariſe, ſweep away the treaſures of the Earth: Sometimes God arms the Air it ſelf with poiſon, and blaſts the hopes of a promiſing Spring.

Thus all the Elements in their courſes fight againſt us; and what they ſpare, the more unmercifull ſword of Man cuts off, and lays waſte our dwelling place. And is it for this that we forget God? ſhall we forſake the Lord our ſtrength, our rock of defence and mighty deliverer, to put our truſt in ſuch fading tranſitory hopes? ſhall we commit our eaſe and quietneſs to the Seas and Winds, and entruſt our deareſt treaſures with the Flatterer and the Thief? We muſt indeed ſubmit to the power of God; and whenſoever he pleaſes, he can bring diſtreſs and anguiſh upon us: but muſt we put our happineſs alſo into the hands of wicked and deceitfull Man; ſhall we place all our glory in that which Moths and Caterpillars devour, and make our ſelves ſubject to the mean, contemptible vermin of the Earth? ſurely God deſign'd ſome nobler, and more ſolid delights, to entertain our thoughts withall; and did not beſtow a divine nature upon us, to be thrown away upon the ſordid dregs of the Earth, and be made the ſport of every Creature.

But, 2. though this uncertainty of riches were removed, and our poſſeſſions were eſtabliſhed unto us for ever; yet we muſt conſider, how unprofitable they are of themſelves, and how little they advance either the honour or the happineſs of Man: the wiſeſt and richeſt of Kings aſſures us, that riches profit not in the day of wrath. Whole mines of treaſures cannot defend us from the torments of a diſeaſe; nor the multitude of Attendents affright from us the terrours of death: they onely ſerve to ſoften and effeminate our hearts againſt the day of adverſity, and make us unable to bear thoſe afflictions which they themſelves bring upon us. The aching of the Head may be caus'd, but cannot be cur'd by all the Balms and Spices of the Eaſt, nor the rottenneſs of Bones be remov'd with millions of Gold and Silver: but the Richeſt muſt die as well as the Poor and Needy, and their dear Poſſeſſions can neither preſerve them in this World, nor follow them into the next.

Nay, they not onely die, but live like other men. Of all the perplexities that attend humane Life, they have their ſhare, and perhaps the greateſt too: though all the World ſhould applaud their Happineſs, and flatter their Proſperity, yet they cannot flatter themſelves out of thoſe Troubles, that interrupt their Enjoyments, and diſturb their very Reſt. He that increaſes Riches increaſes Sorrow, and whoſoever thinks to eſtabliſh his Happineſs upon the Honours of the World, and the multitude of Dependents, will find at laſt, juſt contrary to his expectations, that they are become his Idol, and he is their Prey.

And what is all this to the Happineſs of the Mind, which requires a fix'd and ſubſtantial good, that depends not upon the accidental Croſſes of this World, nor the Humours of a giddy People: a Happineſs, which, like the Soul it ſelf, is alway active and divine, full and ſatisfactory, though it be never ſeen.

The Soul, which can enjoy all happineſs and pleaſure within its own bounds, and needs no witneſſes of its greatneſs, but onely God and it ſelf, diſdains to ſubmit to the Dunghill for its delight, and to appeal to the ignorant multitude for its applauſe; it fixes it ſelf upon everlaſting pleaſures, and places its habitation upon that onely Rock which can never be remov'd; Vertue and Goodneſs, Juſtice and Truth are the Pillars that ſupport it, and Mercy and Peace are its eternal Ornaments; no Storms nor Tempeſts can ſhake its Foundation, and no malignant Blaſts can deface its Beauty, but 'tis all ſolid and ſtrong without, and all glorious within.

Thus the Wiſe-man deſires nothing but what the Grace of God has put into his own power to accompliſh; and look whatſoever this Man doeth it ſhall proſper. He numbers his Treaſures by his Good-works, which no man can take from him; and the Vertues and Excellencies of his Mind are above Gold and precious Stones. Theſe are his Heavenly Poſſeſſions, which daily employ his thoughts, and improve his Piety, to the honour of God, and the comfort of his Soul. As for all other goods, he looks upon them as unneceſſary ornaments of his Life, beſtow'd upon him not ſo much for his own ſake, as for the ſake of others. He conſiders thereby that God has made him his Steward, to miniſter unto the Poor, and therefore what God with a bountifull hand has dealt to him, he bountifully deals abroad; and having provided for the Neceſſaries of his Life and State, he knows no other uſe of the Superfluities, but to diſpenſe them unto thoſe that want. Thus with a generous Mind he promotes a publick Good, and like God himſelf rejoices in that joy which he creates in others.

And when he has gain'd this conqueſt of the World, and remov'd the vanity thereof far from him, then is he fit to be entruſted with Riches, without danger of miſ-employing them to encourage Vice, or concealing them to defraud his Vertue. If he finds any real profit or advantage by being Rich, he conſiders that 'tis the goodneſs of God to make him ſo, and therefore he behaves himſelf thankfully towards the Giver of his good Gifts, and provokes him not to Anger by abuſing of his Mercy. He is ſo far from denying God in his Proſperity, that he makes this very thing an argument for his Religion, and a help to his Devotion.

The Devil himſelf could ſay, does Job ſerve God for nought? haſt thou not made a hedge about him, and about his houſe? thou haſt bleſſed the works of his hands, and his ſubſtance is encreaſed in the Land. And if God has been bountifull unto us, cannot we remember whoſe Hand it is that guards us, whoſe Bleſſing it is that maketh rich? The Earth it ſelf will upbraid our ingratitude, for ſhe in return for the Shours and Dews of Heaven, ſends forth the Fruits of the Field for Sacrifice, and anſwers the Labours and the Toils of the Husbandman by a plentifull increaſe; and can we be more ſenſeleſs than the Earth it ſelf, or more unrighteous than the Devil? Shall we therefore be unmindfull of God, becauſe he remembers us? Surely if we grow rich, we will not behave our ſelves frowardly in thy ſight: if we be full, we will not deny thee, and ſay, Who is the Lord? but rather we will magnifie thy Name, and ſay, Lord, what is man, that thou art mindfull of him, or the ſon of man that thou haſt ſuch reſpect unto him?

And now it muſt be confeſs'd that it is truly an argument of a noble Spirit to be above the frowns of Fortune, but 'tis much more difficult and more glorious too to be above its ſmiles; to be exalted above the alluring pleaſures of Earth, and to deſpiſe that very affluence which we enjoy; and what the Philoſopher ſaid of a valiant Man in his ſufferings, is much more applicable to the vertuous Man in his enjoyments, that a Soul thus qualified and thus endowed, is a ſpectacle on which God himſelf may look with pleaſure. Here we may ſee and admire in Man the moſt lively image and repreſentation of his great Creatour. This is truly to command the World, without being commanded or ſway'd by any Creature; to poſſeſs and enjoy the Bleſſings of Heaven and Earth, with clean Hands and an untainted Heart, is to be like Adam in his Paradiſe, inveſted at once with innocence and glory.

But, 2. Having learnt to demean our ſelves with Humility and Moderation in a plentifull Eſtate, we ſhall with eaſe overcome the Temptations of Poverty, and learn Patience and Thankfulneſs in the time of need. Why ſhould we repine for want of a thing of nought, and diſquiet our ſelves for that which is lighter than vanity it ſelf? Why ſhould we murmur at that ſtate which God judges fitteſt for us? If it had ſeem'd good unto him, he could have enlarg'd our Poſſeſſions, and given us plenty with the overflowing of our Cup; for Riches are his Gifts, and his Bounty like the Wind bloweth where it liſteth: there is no reſtraint unto the Lord, but he can raiſe the humble from the Duſt, and ſet him among the Princes of the People. Therefore deſpair not, neither be thou afraid though one be made rich, and though the glory of his houſe be increaſed; for the ſame God diſpoſeth of both him and thee; in his good time he can promote thee alſo to a ſtate of plenty, or deliver thee from diſtreſs, by bringing thee to the place of reſt; where there ſhall be no diſtinction between the Duſt of the Rich and Poor, neither his Pomp ſhall attend him, nor thy Poverty haunt thee to the Grave. O Death, how acceptable is thy ſentence unto the needy, when all our cares ſhall be laid aſide in the duſt, and the remembrance of our ſorrows ſhall be blotted out. This is the birth-day of joy and pleaſure unto thoſe that mourn, and 'tis not the leaſt advantage of Poverty, that it puts us in mind of out latter end; and makes us in love with that ſtate which muſt of neceſſity happen to us,

And as for the Burthen of Want it ſelf, how eaſie is it to a Man that has remov'd far from him vanity and lies? 'tis the diſappointment that makes it troubleſome to the vain deſigning Man, who promis'd himſelf great and glorious advantages of his Wealth; but to the humble 'tis welcome, as being the Meſſage of Heaven, and he makes no reply, but I am thy ſervant, be it unto me according to thy will, O God! Therefore he ſtudies to conform himſelf to the pleaſure of the Almighty, and if he cannot raiſe his Fortunes up to his Mind, yet he will certainly level his Mind to his preſent Fortune. If God has not allow'd him ſo large a Field, wherein to exerciſe his Gifts; he will make the beſt uſe of his narrow confin'd eſtate, and by the prudent management of his ſingle Talent, he ſhall receive his reward with thoſe on whom ten Talents were beſtow'd. For God has given every one the means to grow happy, though not the opportunity of growing rich. The Honeſty and Induſtry, the Patience and Contentment of the poor Man, are as acceptable Vertues unto God, as the Bounty and Charity, the Humility and Thankfulneſs of Kings and Princes.

And now, Who ſhall ſeparate the poor Man from the love of God? ſhall Tribulation and Anguiſh? No certainly, for this is the Gift of God unto him for good, to exerciſe his Patience and recommend his Vertues. Shall Poverty and Diſtreſs? this is a Goſpel-promiſe, and not to be rejected by any that profeſs an eſteem for the Doctrine of Chriſt, and the example which he has ſet before us. Shall ſhame and contempt? this indeed is the greateſt burthen of Poverty, and all but this a prudent Heathen boaſted that he could endure; but even this does not exceed a Chriſtians ſtrength; for either we have, or ſhould have learnt, from St. Paul, to approve our ſelves in all things as the ſervants of God, in afflictions, in neceſſities, in diſtreſſes, by honour and diſhonour, by good report and evil report.

And if neither the Anguiſh, Diſtreſs nor Shame of Poverty, can make this condition unſupportable to an humble, faithfull Believer, he will never fly to unlawfull means for his redreſs, but rather periſh in his neceſſities than ſteal, or take the name of his God in vain. Death comes alike both to the rich Man and the poor; and ſince 'tis appointed for all men once to die, what matter is it to the Body, whether it be by Hunger or a Surfeit? but for our Souls ſake, 'tis not onely more meritorious, but more glorious too, to depart this Life for want of the neceſſary ſupports thereof, than either to cram our ſelves to Death by the ſuperfluities of Riches, or to prolong our Life, and advance our Fortunes by impious and diſhonourable means.

If we can bear our Poverty with content, and freely enjoy the exerciſe of our Vertue and Religion; what greater advantages can we deſire by being rich? Who would exchange an honeſt and vertuous, though mean Eſtate, for a turbulent, dangerous and unprofitable greatneſs? Who would not rather chuſe to be a door-keeper in the houſe of God than to dwell in the Tents, or feaſt in the Palaces of ungodlineſs. And if we can frame our Minds to this vertuous compliance with our Fortunes, then is Poverty truly the Gift of God, and a real Bleſſing. But if we find our ſelves uneaſie and groaning under the burthen of our Want, if we murmur againſt God, and repine at the Plenty of others; then indeed is Poverty a Curſe, but 'tis a Curſe of our own making. 'Tis the puniſhment of our ſins, and the hand of God upon us for our Reformation. Therefore we muſt ſtill give him thanks, for he is ſtill the help of our countenance, and our God. He bringeth Good out of this Evil, and though the Clouds of Adverſity ſhould ſeem to ſhut us out from his preſence, yet he viſits us when we are in the darkeſt Regions of deſpair. If we down into Hell, he is there alſo; he ſtill retains a peculiar title to our gratitude; and in the Wiſeman's words, though I ſhould be poor, yet ſtill he is my God, and I will not take the name of my God in vain.

But laſtly, Though it be poſſible to eſcape the temptations of Riches, and overcome the perplexities of Want: yet ſtill the ſafeſt and moſt deſireable courſe of life, is a middle ſtate between Poverty and Riches. Give me neither poverty nor riches, ſays the Wiſe-man, but feed me with food convenient for me. He would not willingly either bring a burthen upon himſelf, by multiplying Riches to provide for other men; nor be himſelf a burthen unto others by ſeeking a ſupport from their hands. He would neither have his thoughts rack'd and diſtracted for want of neceſſary food; nor yet ſlacken'd and dull'd for want of a convenient imployment: but he would chuſe ſuch a condition of life, as ſhould qualify him for the performance of his duty both towards God and Man; and divide his time between the cares of this World and the next. Such an Eſtate as ſhould oblige him to work with his hands the things for his good; and yet afford him time and opportunity to pay his duty unto God, and beg his bleſſing upon the works of his hands: that the favour and countenance of God may encourage him in his Calling, and a faithfull diligence in his Calling may enliven his Devotion, and increaſe the ſenſe of his gratitude unto God.

Thus while ſome labour under the burthen of Riches and Honours, and ſcarce enjoy the fruits of either; whilſt others are oppreſſed with want, and with difficulty bear up and maintain their vertue againſt the tide of adverſity: he alone enjoys himſelf in a peacefull calm. And as God has plac'd him above the contempt of the Rich, and below the envy of the poor; ſo he neither envies the Riches of the one, nor contemns the Poverty of the other. Having food and raiment he is therewith content; and there is nothing in the World which he wants, becauſe there is nothing more which he deſires. As he places not his happineſs in the poſſeſſion of Riches, ſo neither does he diſquiet himſelf for their loſs: but with chearfulneſs he ſubmits to the will of God; and undergoes the change of his Eſtate, with the ſame indifference as he does the changing of his Garment: though the new at preſent be not altogether ſo fit and ſuitable to his Body, yet a little uſe and induſtry will make it ſo.

In all things, and at all times, he is thankfull and content; and therefore manages no ſecret plots, no treacherous deſigns to advance his Fortune with the diſturbing of his eaſe, impairing of his health, wrecking of his conſcience, and denying of his God. No murmurings are heard in his Tent, and no diſappointments break his reſt; for vertue is his ſecurity, God his defence, and under the ſhadow of his wings, he lays him down in peace, and riſes up with comfort.

So many and ſo great are the advantages of his private retir'd condition; ſo ſweet and refreſhing are his enjoyments; ſo eaſie and comfortable is his buſineſs; ſo ſincere is his piety, and ſo exalted his devotion; that it is for the intereſt as well as for the eaſe of every man to frame his mind according to this ſtandard, and ſay with the Wiſe-man in my Text; Give me neither poverty nor riches, but feed me with food convenient for me.