_Direct._ V. Stedfastly believe that, ordinarily, riches are far more dangerous to the soul than poverty, and a greater hinderance to men's salvation. Believe experience; how few of the rich and rulers of the earth are holy, heavenly, self-denying, mortified men! Believe our Saviour, "How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. And they that heard it said, Who then can be saved? And he said, The things which are impossible with men, are possible with God," Luke xviii. 24, 25, 27. So that you see the difficulty is so great of saving such as are rich, that to men it is a thing impossible, but to God's omnipotency only it is possible. So 1 Cor. i. 26, "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called." Believe this, and it will prevent many dangerous mistakes.
_Direct._ VI. Hence you may perceive, that though no man must pray absolutely either for riches or poverty, yet of the two it is more rational ordinarily to pray against riches than for them, and to be rather troubled when God maketh us rich, than when he maketh us poor. (I mean it, in respect to ourselves, as either of them seemeth to conduce to our own good or hurt; though to do good to others, riches are more desirable.) This cannot be denied by any man that believeth Christ: for no wise man will long for the hinderance of his salvation, or pray to God to make it as hard a thing for him to be saved, as for a camel to go through a needle's eye; when salvation is a matter of such unspeakable moment, and our strength is so small, and the difficulties so many and great already.
_Object._ But Christ doth not deny but the difficulties to the poor may be as great. _Answ._ To some particular persons upon other accounts it may be so; but it is clear in the text, that Christ speaketh comparatively of such difficulties as the rich had more than the poor.
_Object._ But then how are we obliged to be thankful to God for giving us riches, or blessing our labours?[103] _Answ._ 1. You must be thankful for them, because in their own nature they are good, and it is by accident, through your own corruption, that they become so dangerous. 2. Because you may do good with them to others, if you have hearts to use them well. 3. Because God in giving them to you rather than to others, doth signify (if you are his children) that they are fitter for you than for others. In Bedlam and among foolish children, it is a kindness to keep fire, and swords, and knives out of their way; but yet they are useful to people that have the use of reason. But our folly in spiritual matters is so great, that we have little cause to be too eager for that which we are inclined so dangerously to abuse, and which proves the bane of most that have it.
_Direct._ VII. See that your poverty be not the fruit of your idleness, gluttony, drunkenness, pride, or any other flesh-pleasing sin.[104] For if you bring it thus upon yourselves, you can never look that it should be sanctified to your good, till sound repentance have turned you from the sin: nor are you objects worthy of much pity from man (except as you are miserable sinners). He that rather chooseth to have his ease and pleasure, though with want, than to have plenty, and to want his ease and pleasure, it is pity that he should have any better than he chooseth.
1. Slothfulness and idleness are sins that naturally tend to want, and God hath caused them to be punished with poverty; as you may see, Prov. xii. 24, 27; xviii. 9; xxi. 25; xxiv. 34; xxvi. 14, 15; vi. 11; xx. 13. Yea, he commandeth that if any (that is able) "will not work, neither should he eat," 2 Thess. iii. 10. In the sweat of their face must they eat their bread, Gen. iii. 19; and "six days must they labour and do all that they have to do." To maintain your idleness is a sin in others. If you will please your flesh with ease, it must be displeased with want; and you must suffer what you choose.
2. Gluttony and drunkenness are such beastly devourers of mercy, and abusers of mankind, that shame and poverty are their punishment and cure. Prov. xxiii. 20, 21, "Be not among wine-bibbers, amongst riotous eaters of flesh: for the drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags." It is not lawful for any man to feed the greedy appetites of such: if they choose a short excess before a longer competency, let them have their choice.