It is likewise worth considering, how few among the rich have procured their wealth by just measures; how many owe their fortunes to the sins of their parents, how many more to their own?  If men’s titles were to be tried before a true court of conscience, where false swearing, and a thousand vile artifices, (that are well known, and can hardly be avoided in human courts of justice) would avail nothing; how many would be ejected with infamy and disgrace?  How many grow considerable by breach of trust, by bribery and corruption?  How many have sold their religion, with the rights and liberties of themselves and others, for power and employments?

And, it is a mistake to think, that the most hardened sinner, who oweth his possessions or titles to any such wicked arts of thieving, can have true peace of mind, under the reproaches of a guilty conscience, and amid the cries of ruined widows and orphans.

I know not one real advantage that the rich have over the poor, except the power of doing good to others.  But this is an advantage which God hath not given wicked men the grace to make use of.  The wealth acquired by evil means was never employed to good ends; for that would be to divide the kingdom of Satan against itself.  Whatever hath been gained by fraud, avarice, oppression, and the like, must be preserved and increased by the same methods.

I shall add but one thing more upon this head, which I hope will convince you, that God (whose thoughts are not as our thoughts) never intended riches or power to be necessary for the happiness of mankind in this life; because it is certain, that there is not one single good quality of the mind absolutely necessary to obtain them, where men are resolved to be rich at any rate; neither honour, justice, temperance, wisdom, religion, truth, or learning; for a slight acquaintance of the world will inform us, that there have been many instances of men, in all ages, who have arrived at great possessions and great dignities, by cunning, fraud, or flattery, without any of these, or any other virtues that can be named.  Now, if riches and greatness were such blessings, that good men without them could not have their share of happiness in this life; how cometh it to pass, that God should suffer them to be often dealt to the worst, and most profligate of mankind; that they should be generally procured by the most abominable means, and applied to the basest and most wicked uses?  This ought not to be conceived of a just, a merciful, a wise, and Almighty Being.  We must therefore conclude, that wealth and power are in their own nature, at best, but things indifferent, and that a good man may be equally happy without them, provided that he hath a sufficiency of the common blessings of human life to answer all the reasonable and virtuous demands of nature, which his industry will provide, and sobriety will prevent his wanting.  Agur’s prayer, with the reasons of his wish, are full to this purpose:  “Give me neither poverty nor riches.  Feed me with food convenient for me; lest I be full and deny thee, and say, ‘Who is the Lord?’ Or, lest I be poor, and steal, and take the name of my God in vain.”