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196 things insensibly becomes immoderate, and the use of them almost of course, degenerates into luxury; which, in every age, has been the dissipation of riches, and, in every sense, the ruin of those who were possessed of them; and therefore cannot be too much guarded against by all opulent cities. And as men sink into luxury, as much from fashion as direct inclination, the richer sort together may easily restrain this vice, in almost what degree they please; and a few of the chief of them may contribute a great deal towards the restraining it.

It is to be observed further, concerning the progress of riches, that had they continued to consist only in the possession of the things themselves which were necessary, and of the things themselves which were, upon their own account, otherwise desirable; this, in several respects, must have greatly embarrassed trade and commerce, and have set bounds to the increase of riches in all hands, as well as confined them in the hands of a few. But, in process of time, it was agreed to substitute somewhat more lasting and portable, which should pass everywhere, in commerce, for real natural riches: as sounds had before, in language, been substituted for thoughts. And this general agreement, (by what means soever it became general,) that money should answer all things, together with some other improvements, gave full scope for riches to increase in the hands of particular persons, and likewise to circulate into more hands. Now this, though it was not the first origin of covetousness, yet it gives greater scope, encouragement, and temptation to covetousness, than it had before. And there is moreover the appearance, that this artificial kind of riches, money, has begot an artificial kind of passion for them; both which follies well-disposed persons must, by all means, endeavour to keep clear of. For, indeed, "the love of riches is the root of all evil," 1 Tim. vi. 10; though riches themselves may be made instrumental in promoting everything that is good.