The Christian Warfare Part 2, Book 2 · Chapter 3
CHAP. III.
Of riches, and that they are good in themselues, and indifferent in respect of their vse.
HAuing spoken of honours and of their lawfull§. Sect. 1. That riches are good in their owne nature. vse: in the next place we are to speak of riches, which also are in their owne nature good, as being the creatures of God, whose goodnesse was approued by his owne aGen. 1. 31. Gen. 2. 11. 12.testimonie: neither were they only good in the state of innocencie, but euen after the fall, seeing in the Scriptures they are said to be the b1. Tim. 6. 17. Iob 42. 10. & 1. 21.gifts of God: for so it is said, that God gaue Iob his wealth; and the Lord professeth, that he gaue vntounto the Israelites their cHos. 2. 8.corne, and wine and oyle, and multiplied their siluer and gold: yea they are not only said to be gifts, but benefits and dDeut. 28. 2. 3. 4. 16. 17. Psal. 112. 1. 3.rewards, which God promiseth to bestow vponupon them that serue him, as we may see at large in the booke of Deuteronomie; and threatneth it as a punishment of sinne to depriue them of these benefits: and so the Psalmist saith, that riches and treasures shall be in his house that feareth the Lord. And that which is yet more, they are called the ePro. 10. 22.blessings of God: so the Wise man saith, that the blessing of the Lord maketh rich, and he doth adde no sorrowes with it: and thus it is said in the Scriptures by a vsuall phrase, that God fGen. 26. 12. 39. 5. 30. 27. Iob 42. 12.blessed those who were inriched, and so they waxed rich. And as the Lord bestowed riches as his gifts, benefits and blessings, so he required that they should be offered vntounto him againe in sacrifices and oblations, and vouchsafed vntounto them this honor, to hauehave his gExod. 35. 5. 6.Tabernacle and Temple made and adorned with them. Finally, the Lord hath bestowed them vponupon many of his good seruants, and made them to be vntounto them true benefits and blessings, as hGen. 13. 2. 24. 35. 26. 13. 26. 7. Iob 1. 3.Abraham the father of the faithful, Isaack, Iacob, Iob and many others, who did not only possesse these gifts of God, but also by the holy vse of them, glorified him, and were the better inabled to all good and Christian duties.
But howsoeuer these riches are good in their owne nature,§. Sect. 2. That riches are mutablie good, and of no great excellencie. and as they proceed from God the fountaine of all goodnes, yet they are not absolutely and immutably good, but subiect to alter their nature according to their owners, and to bee corrupted and abused by mans sinne, who hath them in possession: and therefore howsoeuer they are good, yet in respect of the degree of their goodnes they are but of low and meane nature, and of little worth and excellencie, if they be compared with Gods spirituall graces, or the eternall ioyes1. Tim. 4. 4. 1. Tim. 6. 18. Phil. 3. 7. 8. of his kingdome. For howsoeuer the Apostle Paul accounted these creatures of God good and profitable helpes, for the performance of the workes of merciemercy; yet comparing them with the spirituall riches of Christ and all his benefits, he esteemed them no better then drosse and dung, yea losse in respect of the other. And this may further appeare in that the Lord doth appropriate his spirituall graces as his chiefe iewels vntounto his owne children and seruants; whereas he giueth riches as common gifts both to the good and bad, and more commonly and in greater measure to wicked worldlings, then to those who truely feare him. And with this argument one concludeth, that riches are not absolutely good, orChrysost. in Matth. 28. Homil. 91. of any excellent nature: For (saith he) if gold had been good absolutely, without question Christ would hauehave giuen it to his Disciples, vponupon whom he bestowed gifts of vnspeakeable value; but he was so farre from giuing it them, that he did prohibite them to hauehave it: and therefore the Apostle Peter was not onelyonly not ashamed of his pouertie, but also seemeth to glorie in it, saying, siluer Aug. in Agg. …. Homil. 30. tom. 10.and gold hauehave I none. So another saith, that riches are giuen by God both to the good and euill, lest they should be thought euill, or a good of any excellent nature. If (saith he) gold and siluer were giuen only to the good, they might rightly be thought to be of some eminent goodnesse: and if they were only wanting to the euill, pouertie might seeme a great punishment. And if they were only wāting to the good, pouerty would seeme blessednes. But Diuitiae dantur bonis, ne putentur mala; malis▪ ne putentur bona; multis, ne putentur magna.now that we may know that gold may lawfully be possessed, the good hauehave it, and that it may appeare that it is not the cause of their goodnes, the wicked also enioy it, &c. & therefore God hath distributed gold & siluer vntounto mē, as being good in their own nature, although they be no chiefe or great good, but in their meane degree and order, set forth the praise of God the Creator of the world.
Yea so farre are they from any absolute, eminent and perfect§. Sect. 3. That riches are of an indifferent nature in respect of their vse. degree of goodnes, that they are to vsus but of an indifferentnature, good to the good, who vse them well; and euill to the euill, who abuse them vntounto sinne, making no man that hath them by their owne vertue and power either the better or the worse, but are good seruants whē a good mind rulethDiuitiae perinde sunt vt illius animus est qui ea possidet; qui vti scit, ei bona sunt; illi qui non vtitur rectè, mala. Terent. in H…auton. Eccles. 39. 26. 27. them, and wicked tyrants ouer an abiect and base master. To this purpose the Son of Syrach saith, that the principall things for the whole vse of mans life, are water, fire, iron, salt, meale, wheat, hony, milke, the blood of the grape, oyle and clothing. And all these things are for good to the godly, but to the sinners they are turned vntounto euill. With whom Augustine agreeth, Thou desirest (saith he) to hauehave gold and siluer, and they are I assure thee good, but not vnlesse they be well vsed; and thou canst not vse them well if thy selfe be euill: and hereby gold and siluer are Aurum & argentum habere vis. Ecce & hoc dico bonum est, sed si benè vsus fueris, &c. Aug. Serm. 12. tom. 10. col. 57.euill to the euill, and good to the good, not because they doe make them good, but because finding them good, they communicate with them in their goodnes. They are not therefore absolutely good (like Gods spirituall graces) for then they would make vsus good, but of a meane and indifferent nature, good in their owne nature, but much corrupted through the fall of Adam.
Neuerthelesse, to those who are raised by Christ and are§. Sect 4. Riches are truely good to the regenerate who hauehave a right vse of them. renued and regenerate by his Spirit, they are truely good, both as they are incouragements to stirre them vp to thankefulnesse and obedience, and meanes and instruments of performing that good to which they are incouragements: and finally, as they are vntounto them pledges of Gods louelove, and earnest penies of their saluation. For the faithful receiuing these gifts and blessings from God, and hauing nothing to returne vntounto God in lieu of al his benefits, do take vp that wholsome cup of thankesgiuing, and do praise the name of the Lord,Psal. 116. 13. and labour to expresse their thankfulnes in al holy obedience to his will, being incouraged with these rewards, the which in our estimate iudging according to sense, and too much respecting things present, are precious and of great worth: for howsoeuer in truth these earthly things being compared with Christ and his spirituall and heauenly graces, are as thePhil. 3. 7. 8. Apostle reputeth them no better then dung, yet in regard of our weakenesse, and too much louelove of these earthly things, we are more incouraged with them to do God seruice then with better gifts, and our minds alreadie inclinable to goodnesse, being manured with this earthly dung, become more fruitfull in obedience: as the old wilie Serpent cunningly obserued; Doth Iob (saith he) serue God for nought? hast thou not Iob 1. 9. 10.made an hedge about him, and about his house? and about all he hath on eueryevery side? thou hast blessed the worke of his hands, and his substance is increased in the land.
And as they incourage Gods seruants to doe good, so are§. Sect. 5. Riches are the instruments and meanes of well doing. Basil. de Inuid. Homil. 11. they vntounto them instruments of well doing, and helpes and meanes, whereby they are the better enabled to accomplish their godly and Christian desires. To which purpose one saith, that riches, power and strength hauing in themselues no true felicitie, are the instruments of vertue to those that vse them well, and therefore he is a wretched man that abuseth them; like vntounto him who taking into his hand a sword to fight against his enemies, doth turne the point thereof against himselfe for his owne destruction. But especially we are hereby inabled to performe the workes of merciemercy and of Christian liberalitie, in helping the distressed and relieuing the poore: in which bountie and beneficence wee more resemble our Creator, then in almost any other vertue. And howsoeuer vertue and true godlinesse doth not consist chiefely in the outward fact, neither are any excluded from it through the want of externall things; for a man is to be esteemed bountifull who hath a bountifull heart, and is esteemed of God a liberall benefactor to the poore, who hath a large mind and a readie hand to giuegive, though it be out of small abilitie, as appeareth by the example of the poore widow casting in her two mites, and in Christs promise of reward to him that should giuegive but a cup of cold water to any of his disciples: yet herein rich men hauehave a priuiledge aboue others, in that they hauehave meanes to expresse and shew their bountie, and to giuegive a visible testimonie of their inuisible vertue, in actuall relieuing of the poore, whereby they outwardly receiue much good, and the giuers inwardly much comfort. And thus the Apostle would hauehave2. Tim. 6. 17. 18. rich men charged aboue others, to doe good, and to be rich in good workes, and readie to distribute and communicate, laying vp store for themselues, a good foundation against the time to come, that they may obtaine eternall life. And our Sauiour Christ willethLuk. 16. 9. them, to make vntounto them friends with the riches of iniquity, that when they should want, they might be receiued into euerlasting habitations. To this purpose one saith, that gold is reputed Aurum bonum est, non quodte faciat bonum, sed vnde facias bonum. Aug. in Mat. 7. Serm. 5. tom. 10.good, not because it maketh vsus good, but because it enableth vsus to do good. Neither is it to be doubted (saith another) but that a wise man hath more matter and larger scope of shewing and laying open his mind in riches then in pouertie: for whereas the chiefe vertue to be shewed in this, is to beare it with patience and not to sinke vnderunder the burthen; in the rich estate he hath a large field wherin he may shew his temperance, liberalitie, diligence, disposition and magnificence. A wise man wil not despise himselfe, though he be of a dwarfish stature, but yet he would rather chuse to be of a manly and tall pitch; he will shew the power of his wisdome in aSenec. de. vit. beat. cap. 22. wearish body, or hauing but one eie, but yet he would rather hauehave a body strong and perfect, and yet so, as knowing that he hath a stronger thing within him; hee can beare with sicknes, but he wisheth health. For there are some things which although they be but smal in comparison of the chiefe parts, so that they may be taken away without the ruine of the principal good, which notwithstanding adde some thing to the continuall ioy that springeth out of vertue. And thusDiscant non in facultatibus crimen h…rere, sed in ijs qui vti nesciunt, &c. Ambros. in Euc. 9. riches do affect him and make him cheereful, as a prosperous wind doth him …hat saileth, and as a faire day and a sunnie bancke in the cold of winter. Let therefore no man altogether reiect riches, because others abuse them vntounto sin, seeing the fault is not in riches themselues, but in those who do not know how to vse them: for as they are hinderances to wicked men, so they are furtherances to the good, whereby they are set forward in the course of vertue. Finally, these riches are to those that vse them well, not only good in themselues, but also pledges of Gods louelove, and of our eternall inheritance in his kingdome; for they who hauehave been faithfull in these small things, shall be made rulers of much; they who hauehave well vsed these earthly talents, they shall enter intoMat. 25. 21. their masters heauenly ioyes, as our Sauiour teacheth vsus; and thus were the holy Patriarchs by the possession of earthly riches assured, as by types and pledges, of the eternall treasures in Gods kingdome; by long life, of life euerlasting; by Manna in the wildernesse, of that heauenly food which neuer perisheth; and by the possession of the earthly Canaan, that they should for euer remaine in the spirituall Sion, and heauenly Ierusalem. And therefore Dauid concludeth, that because God had bestowed on him the blessings of this life, he would without question continue vntounto him his louelove, and make him to dwell with him for euer in his heauenly habitation.Psal. 23. 6.
And thus it appeareth that riches are the good blessings§. Sect. 6. The reason of the following discourse. of God, to those that are good, and hauehave also a good vse of them. The which point may seeme to neede little proofe, or enforcing in this couetous age, wherein the most men esteeme riches their chiefest good, and seeke more earnestly after them, then the glorie of God, or the saluation of their owne soules; but yet because Satan is readie to bring vsus from one extreame to another; and as he doth vse all alluring inticements, to cause worldlings to fix their hearts vponupon them; so when he hath to deale with a weake Christian, whose affections are weaned from the world, hee contrariwise perswadeth him to hate these gifts of God, and vtterly to reiect them, as being in themselues vnlawfull to be possessed. And finally, because there hauehave been some so farre deluded with these tentations, drawing them to this extreame, that they hauehave not only condemned the vse of riches, and affected voluntarie pouertie, but also hauehave perswaded others to doe the like; as among ye Heathens Crates a Philosopher at Thebes, a man of great riches, who when he went to studie Philosophie at Athens, cast a great treasure of gold into the sea, saying that hee would destroy it, lest it should destroy him; whose practise Hierome approueth, who also being possessedHieron. ad Paulinum tom. 1. with this conceit, runneth much on this string, abasing riches, and magnifying pouertie: and in our times diuers orders among the Papists, as the begging Friars, the Heremits, and Anchorists doe religiously abstaine from the vse of riches, and professe voluntary pouertie: It shal not therfore be amisse to adde some thing more concerning this point, that those who maintaine this errour may be conuinced, and the weake conscience confirmed in the lawfull vse of these gifts of God.
Let this then bee the position, that Riches are not to bee§. Sect. 7. That riches are not to be reiected, because they are the blessings of God. condemned and reiected, but to bee vsed of them that hauehave them to the glorie of the giuer, the benefit of Gods Church, and the furthering of the owners in all Christian and honest duties. And this appeareth, because they are the gifts and blessings of God, which cannot bee contemned and cast away, without contempt to his maiestie who bestowed them, vnlesse it be in some cases in which himselfe requireth it. Againe, they are (as I hauehave shewed) the instruments of doing good, especially of Christian beneficence, and therefore hauing those meanes granted vntounto vsus by God, we are not contemptuously to reiect them, but to vse these talents to the glorie of our great Lord and Master who hath intrusted them to our vse. So our Sauiour Christ doth not bid vsus toLuk. 16. 9. cast them away, but to make vsus friends of them, by liberall bestowing them to charitable vses, that so we may be receiued into euerlasting habitations. And the Apostle Paul doth1. Tim. 6. 17. 18. Apostolus hic in d…uitijs cupiditatem reprehendit, non facultatem. Aug. de ciuit. Dei lib. 1. cap. 9. Pro. 30. 8. 9. not condemne the possession of riches, but would hauehave rich men disswaded from their abuse, and perswaded to a right vse of them. Yea contrariwise the holy Ghost teacheth vsus to pray against pouertie, as being in it selfe so farre from a state of perfection, that it is euill, and both a cause and fruite of sinne: so the wise Agur prayeth, GiueGive me not (saith he) pouertie, lest I bee poore, and steale, and take the name of my God in vaine. And so farre is he from inioyning this wilfull pouertie, that he commandeth vsus to labour and take paines in our lawfull callings that we may hauehave sufficient, not onelyonly to relieueEph. 4. 28. 2. Thes. 3. 8. 12. our own wants, but also that we may be able to relieue the necessities of other men.§. Sect. 8. Why riches are called the mammon of iniquity.
But they obiect, that our Sauiour Christ and his Apostle calleth riches the mammon of iniquitie, thornes, which choke the good seed of the word, and snares to intangle andLuk. 16. 9. Mat. 13. 22. 1. Tim. 6. 9. drowne vsus in perdition. To which I answere, that our Sauiour in calling them so, aimeth not at riches as they are in their owne nature, the gifts and blessings of God, nor as they are possessed and vsed by the faithfull to good purposes; but as they are abused by wicked worldlings vntounto sinne, either by their vnlawfull getting of them, or as in their possession they are puffed vp with pride, or trust in them more then in God himselfe; or finally as they commonly abuse them, as their instruments, to accomplish and bring to passe their wicked designes. And to this purpose one saith, that there is neither holines in pouertie, or fault in riches; but as luxuriousnes Ambros. i… Luc. 17.infameth and discrediteth wealth, so holinesse commendeth pouertie. And elsewhere he saith, that riches are very good to Psal. 112. 9. Crimen non est in rebus, sed in vsu agentis. Bernard. Greg. moral. lib. 9. cap. 28.them that know how to vse them, but to him that knoweth it not, they doe indeed become euill. He hath distributed and giuen to the poore, (saith the Psalmist) his righteousnesse remaineth for euer. What therefore is better then of thy riches to giuegive to the poore, by which God becommeth thy debter, in a certaine kinde of godly vsurie. It is not therefore riches themselues, but their sinfull abuse, which Christ condemneth of iniquitie & euill; neither doe they make a man better or worse, but as they are vsed. For as one saith, There are some rich whose wealth doth not lift them vp in pride, but exalt them by the workes of merciemercy; and there are some who abounding in worldly wealth, doe not seeke after the true riches which are of God; neither yet are in louelove with their eternall countrie, because they thinke it sufficient for them to be supported with these temporall things. And therefore it is not wealth that is in fault, but the corrupt affection. For all things that God created are good; but he that abuseth his goods, behaueth himselfe like the glutton, who through greedinesse killeth himselfe with that foode, wherewith his life should be preserued. Poore Lazarus attained vntounto euerlasting Lazarus pauper fuit, Abraham in cuius sinum leuatus est diues fuit. Aug. in. Psal. 9. Ser. 1. tom. 10.rest, and the rich Glutton was tormented, but yet it was rich Abraham which did hold poore Lazarus in his bosome, &c. Again, there are others who are destitute of earthly riches, and yet are puffed vp in pride in their owne conceit: these men wealth doth not lift aloft to make ostentation of their power, and yet the wickednesse of their disposition doth place them in the number of reprobate rich men. Whomsoeuer therefore the louelove of life eternall doth not humble, the Scripture accounteth him in the number of the wicked rich; because when God shall come to iudgement there will be no difference, whether wee are puffed vp with our goods, or with our dispositions and affections. But being well vsed they cease to be in respect of our vse of this indifferent nature, andEccles. 13. 25. become truly good vntounto vsus. For as the sonne of Syrach saith, Riches are good vntounto him that hath no sinne in his conscience, and pouertie is euill in the mouth of the vngodly. And the Heathen man could say, that howsoeuer riches are blind if they hauehave not the eye of prudence to illuminate them, yet they seePlato. acutely when they follow wisedome.
Secondly, they obiect that a Christian man is to follow§. Sect. 9. In what sense the Apostles are said to hauehave forsaken all. Mat. 19. 27. Luk. 18. 28. Phil. 3. 7. 8. the example of Christs Disciples who forsooke all, and followed Christ. I answere, that the Apostles were said to hauehave left all, first in regard of their estimation, when in comparison of Christ and his benefits they lightly esteemed them, and (as the Apostle Paul professeth) reputed them no better then dung. Secondly, in regard of their hearts and affections, when as they did not adhere vntounto them as before time, but contemned them as base in respect of Gods spirituall graces, and heauenly treasures. Thirdly, in respect of their disposition, resolution, and readinesse to leaue all, rather then they would denie Christ and the profession of the Gospell. In which respects our Sauiour likewise requireth that we should forsake, yea hate, our father, mother, wife, and children, yea that wee should denie our selues, and hate ourLuk. 14. 26. owne liues: not that he would hauehave vsus to doe thus absolutely, for that were to sinne against Gods commandements, but comparatiuely rather then wee should denie Christ and the profession of his Gospell, when both the louelove of these earthly things and our louelove towards them, will not stand together. And in the same sense our Sauiour requireth that wee should forsake our riches: for the Apostles themselues who are said to hauehave forsaken all, did notwithstanding after this retaine their goods in their possession; howsoeuer in regard of their extraordinarie calling whereby they were tied to goe out of their Countrie ouer all the world to preach the Gospell, they had not the daily vse and comfort of them. For after that Leuie is said to hauehave left al, and to hauehave followedLuk. 5. 28. 29. Christ; in the next words he is also said, to hauehave made Christ, and many with him, a great feast at his owne house, the which he could not hauehave done, if he had forsaken all, inMat. 19. 27. & 4. 20. 22. & 8. 14. Ioh. 21. 3. respect of right and possession, but onelyonly in the former respects. And Peter also who saith, that he had forsaken all, retained still his house at Capernaum, with other necessaries and prouision, as were fit to giuegive vntounto Christ intertainment. And so likewise, he had his nets and boates, and other necessaries for his fishing, euen after the resurrection of Christ, as Iohn recordeth. And therefore of necessitie, their leauing and forsaking of all, must be vnderstood, not absolutely and actually, but comparatiuely in respect of their estimation, affection and resolution of putting it in practise, when as they should be called thereunto of God. In which regard, we also are bound to forsake all, not only in disposition but in act; first, in case of Christian apologie and profession of Gods true religion, when we are by persecutors put to our choice, either to leaue our riches, or to leaue Christ and his truth.Matth. 10. Luk. 14. Mark. 8. In which respect also wee are to leaue our liues, as our Sauiour himselfe in many places requireth. Secondly, when it concerneth the generall good of the Church; for the common and publicke good is to be preferred before our owne priuate and particular. And lastly, when as in time of grieuous persecution, the necessitie of many of our brethren is great, and cannot be supplied by any other meanes, then by selling away of our possessions, that the money may bee imploied to the common vse, as was the case of the primitiueAct. 2. & cap. 5. Church in the Apostles times.
Fourthly, they obiect the saying of our Sauiour Christ to§. Sect. 10. The saying of Christ to the yong man expounded. Mat. 19. 21. the young man: If thou wilt be perfect, goe sell that thou hast, and giuegive it to the poore, &c. I answer, that this was but a particular triall which our Sauiour tooke of this young iusticiarie, who bragged that hee had obserued and kept the whole law of God; whereby our Sauiour shewed him how farre he was off from that perfection of righteousnes which God therein requireth, in that he had not profited thus farre, as to preferre God in his louelove and affection before his riches, but would rather leaue Christ, then leaue them, if he must needs forsake one of both. That so being admonished of his owne imperfections and wants, he might flee out of himselfe, and abandoning his owne righteousnesse, he might rest himselfe wholly vponupon Christ and his righteousnesse, for his iustification & saluation. Finally, they obiect the saying of our Sauior, that it is easier for a camel to goe through the eie of an needle,Mat 19. 24. then for a rich man to be saued. But the answere is easie; for our Sauiour speaketh not of the possession of riches, but of their abuse, when as rich men trust more in them, then in God. For so he expoundeth himselfe vntounto his disciples; Children, how hard is it for them that trust in riches, to enter into Mark. 10. 24.the Kingdome of God?