The Christian Warfare Part 2, Book 2 · Chapter 4
CHAP. IIII.
Of the manifold cautions and conditions which are required to the right and lawfull vse of riches.
ANd thus hauehave I shewed that riches in themselues§. Sect. 1. That we must not ouerualue riches in our iudgements aboue their worth. are not to bee reiected and contemned, as being the gifts and blessings of God, which being well vsed, may be helpes and furtherances vntounto the performance of many Christian duties. In the next place we are to consider of those manifold cautions and conditions which are required vntounto this lawfull vse, whereby they are made truly good vntounto vsus; and these are of three sorts: for either they respect the acquisition and getting of riches, or their possession, or finally their administration, bestowing, and imploiment. And first, in respect of their acquisition and getting, it is required that it bee christian, iust and honest. In which regard wee must not who professe by our religion, that wee hauehave better hopes, giuegive our selues vp wholly to the scraping and raking of wealth together, suffering our thoughts, our words and actions to be altogether spent about this subiect, as being the maine end at which we aime. But considering that they are not good absolutely, nor in any high degree of excellencie and perfection, but of a meane and indifferent nature; we must giuegive them their due place, and neither in our iudgement esteeme them, nor in our affection louelove them, nor in our practise seeke them aboue their deserts, or before Gods spirituall graces and heauenly excellencies. But as wee arePhil. 3. 7. 8. in our iudgements, when they come in comparison with these, to despise and contemne them, and in our affections to loath them, esteeming them no better then drosse and dung, in respect of Christ and his benefits; so neither are we in our acquisition and seeking of them, to giuegive vntounto them the first place, but according as our Sauiour commandeth, wee must first seeke the Kingdome of God and his righteousnesse, and thenMat. 6. 33. without any great care of our owne, God will also minister these things vntounto vsus. And if this bee not obserued, riches which are in their owne nature good, doe degenerate and become euill: for as a slaue is of good vse whilest he keepeth his owne place, and imploieth himselfe about his owne businesse, but becommeth intollerable, when hee presumeth to seate himselfe aboue the King, and taketh vponupon him to rule the Commonwealth: and as the seruant is to be well esteemed of his master, whilest in all humilitie he doth his dutie, but becommeth odious, when he takes vponupon him, not onelie to rule him and the whole house, but as a riuall wooeth his mistresse, and withdraweth her heart and affection from her husband; so riches are good, whilest they hold the inferior places of slaues and vnderlings, and be at the owners command, to performe all good duties: but when they presume to seate themselues in the roiall throne of God, the heart of man, which hee hath appropriated to his owne vse, if they take vponupon them to rule their owners, and to make them to become their drudges: if being in comparison, of a base and contemptible condition, they exait themselues in our estimation aboue heauen and heauenly things; and begin to wooe our hearts from God, and our husband Iesus Christ; then they degenerating from their owne nature and condition are to be despised, and with iust contempt, to bee trodden and stamped vnderunder foot.
Secondly, in gathering of riches wee must vse moderation,§. Sect. 2. Riches must not be immoderately affected and desired. both in regard of our affections, and also in respect of the quantity of the riches themselues. In respect of our affection in seeking, wee must first auoid that purposed resolution of worldly men, of becomming rich. For vponupon this will follow a desire of vsing vnlawfull meanes, when as lawfull are wanting; and so whilest we get wealth, wee shall lose our soules, and lie open to all Satans snares of tentations, when they are couered with the alluring bait of profit. And this the Apostle plainely affirmeth: They (saith he) that will be rich, fall into tentations 1. Tim. 6. 9. 10.and snares, and into many foolish and noisome lusts, which drowne men in perdition and destruction. For the desire of money, is the roote of all euill, which while some lusted after, they erred from the faith, and pearced themselues thorow with many sorrowes. There must therfore be in our wil & desire, a Christian moderation and indifferencie, whereby we wish to attaine vntounto riches, if God grant lawfull meanes, and can be content to be without them, if these honest and iust meanes be wanting. Secondly, as our desires must be moderate, so also our hast in compassing them, being content to stay our time, and to waite the Lords leisure, till hee blesseth our labours with fruitfull increase; for otherwise, if as soone as Satan hath set out a bootie, we presently goe a forraging, and runne vponupon it without feare of any danger, we shal suddenly fall into his ambushments, and by ouer hastie pursuit of our pray, make our soules a pray to this destroying enemie. And of this the Wise man forewarneth vsus, that wee may auoid these stratagems of the diuell: He that (saith he) maketh hast to bee rich shall not be innocent. And a little after: A man with a wicked Pro. 28. 20. 22.eie hasteth to riches, and knoweth not that pouertie shall come vponupon hin. And in another place: An heritage hastily gotten at Pro. 20. 21.the beginning, the ena thereof shall not be blessed. Of this hast therefore let vsus take heed, and before we sease vponupon riches, let vsus consider well of the meanes whereby they are to bee compassed, and seriously view them before wee swallow them, lest Satan hath hid a hooke vnderunder this baite; and seeing riches are thornes let vsus not suddenly catch hold of them, lest they wound our hands, but take hold of them daintilie, and with great warinesse. Thirdly, wee must seekePro. 27. 20. 30. 15. them with quiet and contented minds, and rest satisfied with that proportion which God alotteth vntounto vsus; and not seeke after them, with an vnsatiable appetite, which the more it hath, the more it coueteth, like those who are sicke of the dropsie, who the more they drinke, the more they thirst; or like the horseleaches, the graue and hell, of which Salomon speaketh, which crie, giuegive, giuegive, and are neuer satisfied. But of this I shall speake more afterwards. Lastly, we must affect the attaining of riches onelyonly by such meanes as are lawfull, and warranted in the booke of God; that is, we must seeke them in a lawfull calling, and by honest courses, not at all coueting them, when as we cannot thus attaine vntounto them. In the former respect it is required, that we liue in a lawfull calling, and therein that we get our riches, and not by playing, gaming, and such like courses, condemned by the lawes of God and men. Neither must we labour after wealth, by incroaching vponupon other mens callings; for it is not lawfull for a minister to inrich himselfe by following the calling of priuate men, no more then it is lawfull for them, to inrich themselues by taking vponupon them the calling of a minister. But eueryevery man ought to abide in that vocation wherunto he is called of God, as the Apostle requireth. And for the other,1. Cor. 7. 20. we ought in this lawfull calling, to vse onelyonly lawfull meanes to attaine vntounto wealth, expecting and waiting for Gods blessing vponupon them, and not after the fashion of the world, vse those which are wicked and vnlawful, when those which are lawfull faile. As for example, wee must auoid violence, wrong, oppression, extorsion, crueltie, as also all manner of fraude, deceit, and craftie courses, whereby wee circumuent and endamage others, to inrich our selues. For as the sonne of Syrach saith, Riches are good to him that hath no sinne in his Eccles. 13. 25. and 31. 8.conscience, and the rich man is blessed which is found without blemish. Whereas contrariwise, those who seeke to compasse riches by euill courses, what doe they els but flee from God, and seeke to hauehave their desires satisfied by the diuell? What do they but by gaining a little earthly pelfe, hazard their own saluation, & what wil it profit them to gaine the whole world and to lose their owne soules? as our Sauiour Christ speaketh. ToMark. 8. 36. this purpose the Heathen Philosopher speaketh excellently: A wise man (saith he) may hauehave great riches, being not wrongfully Senec. de beata vita, cap. 23.taken from any, neither defiled with strange blood, gotten without iniurie, without any dishonest courses; of which there is as honest a passage and egresse, as they had an entrance, at which none groneth and repineth but the enuious and malicious: let them be sifted and examined as much as you will, and they will proue honest. In which when as there are many things, which all could desire to be their owne, there is nothing which any man can say it is his owne: such an one will not reiect the benignitie of prouidence, and will neither glorie nor blush in his patrimonie gotten by honest meanes, &c. And as a wise man will not admit a peny ill gotten to come within his doores; so he will not refuse and cast out great riches, the gift of prouidence & the fruit of vertue. For why should he enuie them a places let them come and spare not, let them take vp a lodging with him: he will neither boast of them, nor hide them; for that were a signe of a mind ignorant how to vse them, this of a mind base and fearefull, as though he hugged in his bosome a thing of great price. He will not (I say) cast them out of doores. For then what should he say, are you vnprofitable? or doe not I know how to vse you? but as though he could go a iorney on foot▪ yet he had rather go in his coach; so if he can lawfully be rich, he will, and will hauehave wealth in his custodie, but as a thing which is light and readie to flie away: neither will he suffer it to be troublesome either to any other or himselfe, but he will bestow it, either to the good, or to those whom he is in hope to make good.
And thus much concerning the moderation of our affections§. Sect. 3. Of the quantitie of riches which is to be desired, that is, so much as is necessarie. in seeking riches: in the next place we are to consider of the quantitie of our riches which is to be desired and sought after: in which regard riches are either necessary, sufficient and plentifull, or abundant and superfluous. The necessitie of riches either respecteth a mans nature or his state: the necessitie of nature is, that a man hauehave things necessarie to sustaine and preserue nature, as food, apparell, lodging and such like, with which a man must rest contented if he hauehave no more: according to the Apostles rule, If wee hauehave food and rayment let vsus therewith be content. And these necessaries1. Tim. 6. 8. eueryevery man is bound to desire and seeke after, both that1. Thes. 4. 12. 2. Cor. 12. 13. nothing be lacking vntounto him for the preseruation of his life, and also that he be not chargeable vntounto others. The necessitie of state, place or calling, either respecteth himselfe or others. VntoUnto the former is required that a man hauehave not only things fit to sustaine nature, but to maintaine him according to his place and calling; in which a greater or lesse proportion is necessarie, according to the dignitie or meanenesse of a mans qualitie or condition. And thus a noble man hath need of a large allowance to maintaine him according to his nobilitie, and a King more, to maintaine his royaltie: and thus besides necessaries belonging to nature, scholars & students hauehave need of bookes, and artizans of tooles. In respect also of others, riches are necessarie either to maintaine those which are committed to a mans charge, or others who are not vnderunder his gouernement: for the former, the father is bound to maintaine, not only himselfe, but also his children, the master his familie, the Magistrate his officers; of which a man ought to hauehave as great a care to prouide them necessaries according to their seuerall conditions as himselfe; and therefore is bound in conscience to desire and seeke after the meanes, whereby he may be enabled hereunto. For as the Apostle saith, If there be any that prouideth not for his owne, and 1. Tim. 5. 8.namely for them of his houshold, he denieth the faith, and is worse then an Infidell. And this care was in Iacob, where he saith to Laban, When shall I trauaile for mine owne house also? and in theGen. 30. 30. good huswife described in the Prouerbs, who was diligent to prouide necessaries not only for her husband and children,Pro. 31. 15. 21. but also for all the rest of her family: yea this care was in our Sauiour Christ himselfe, who had a purse to keepe the money which was fit for the common store, both for himselfe, his disciples, and the poore; which as one obserueth, was not a peny-pouch, but a bag so bigge that it needed a bearer. And this prouision of necessaries ought not onelyonly to be forIoh. 13. 29. & 12. 6. the time present, but also for the time to come: for the learning of which lesson the sluggard is sent to the Pismire to duplicate page duplicate page to learne prouidence, seeing shee in the summer prouidethPro. 6. 6. and 10. 5. food for winter; which who taketh out and practiseth, is called the sonne of wisdome. Neither ought a man thus to prouide for his charge, that they may hauehave comfortable maintenance whilest he liueth, but also that they may hauehave a competencie for their reliefe after he is dead: and thus a good master prouideth for his faithfull seruants, who hauehave spent their chiefe strength in his seruice, but especially parents for their children: for so the Apostle saith, that children are not bound to lay vp for their fathers, but the fathers for the children. 1. Cor. 12. 14. Pro. 13. 22.And Salomon saith, that the good man shall giuegive inheritance to his childrens children. In respect also of others who are not vnderunder our charge riches are necessary, and that both for publike and priuate vses: publike, as when we contribute to all good vses, which either respect the Church or the Commonwealth: to which purposes we are to extend our helping hand, not only out of our superfluities, but out of our necessities, pinching both backe and belly to performe these publike seruices: priuate, as when out of that portion which God hath allotted vsus, we be readie according to our abilitie to relieue the poore who stand in need of our helpe.
The second degree or measure of riches, is to hauehave not only§. Sect. 4. That it is lawfull to desire sufficient plenty. things necessarie, but also to hauehave some sufficiencie and reasonable plentie of them; so as a man may hauehave not onelyonly wherewith to hold life and soule together, and to prouide in some poore and slender manner for his charge and familie, but also such store, as that together with them that depend vponupon him, he may liue comfortablie and cheerefully in his2. Cor. 9. 6. 8. 11. vocation. And not only so, but also may be inabled thereby, to be liberally helpefull and beneficiall vntounto others, and to aduance their good, whether it be priuate or publike. Priuate, as by plentifull relieuing the poore, and doing the workes of merciemercy with a bountifull hand. Publike, when as we hauehave riches which we imploy for the good of the church, in maintaining the Ministerie, and setting forward all means of Gods seruice; and for the good of the common wealth, when as we hauehave wherewith to pay tribute, scot and lot, and to performe such publike seruices as tend to the common good. And in this degree also riches may lawfully be desired and sought: first, because the holy Ghost doth account this plentifull estate in it selfe more happie, then that of want, whereas it is said by Christ himselfe; that it is a blessed thingAct. 20. 35. D…ut. 28. 12. to giuegive, rather then to receiue: and whereas God promiseth it as a blessing to his people, that they should lend vntounto many, but not borrow of any. Secondly, because we are taught by the example of Agur to pray for this sufficiencie and conuenientPro. 30. 8. plentie. And lastly, because God requireth of vsus that we be ready to performe those good duties both publike and priuate vntounto others: as namely, that we must not only drinke of the water of our owne cesterne our selues, but also must let Pro. 5. 15. 16.our fountaines flow forth, and our riuers of waters must run into the streets; and not only labour to sustaine our selues and familie, but also that we may giuegive vntounto him that needeth. VntoUntoEph. 4. 28. which we might adde all those commandements inioyning, and exhortations incouraging vsus to giuegive vntounto the poore, and to do the workes of merciemercy to those who need our helpe; as also to giuegive tribute to the Prince, and maintenance to those who labour in the worke of the ministery: all which manifestly proue the lawfulnes of desiring and seeking this sufficiencie of riches and conuenient plenty, so it be with moderation and with obseruance of the former cautions; for where any duty is commanded, there also the meanes whereby we are inabled to performe it, are inioyned so farre forth as we can compasse them by lawful meanes. VntoUnto which we might also adde, that the Lord in his infinite bounty and goodnes, hath not only created such plentifull store of these his creatures, as are sufficient for necessitie, but also for honest comfortLeuit. 26. 5. Deut. 28. 2. 3. 4. 11. 30. 9. and delight, and hath in many places promised this store and plentie to those that feare and serue him.
The third degree of riches is abundance and superfluitie,§. Sect. 5. Whether it be lawfull to desire abundance of riches. whē a man hath more thē is fit for his place & calling, or thē he can or wil imploy to any good vses. Now the questiō here is, whether it be lawful for a Christian man to desire & seeke after this abundance and superfluitie? For answering wherof we are to know, that this desire and seeking of abundance is to be condemned as vnlawful, not simplie and absolutely in it selfe; for if we could desire and seeke abundance of riches,…. Cor. 9. 6. 7. 9. which are in themselues good, by good and lawfull meanes in a moderate manner, in respect of our affection, and vntounto good ends, namely, that according to our proportion of riches we might abundantly glorifie God, and disperse that which we thus gather vntounto the poore, and were made thereby more thankfull vntounto God, according to the measure of his gifts, and more humble because we are more indebted vntounto him, I do not s…e how this desire should be vnlawfull; for if we may lawfully vse this abundance when God bestoweth it, it cannot be that it is simplie and absolutely vnlawful to desire that which we may lawfully vse. But yet this desire of abundance by accident and by reason of our corruption, is euill and vnlawfull; because they who desire abundance doe immoderatly desire it, and oftentimes vse euill meanes in seeking to compasse it. Secondly, because in respect of our corruption wee cannot propound purely those ends of doing good, but desire and seeke it for selfe-louelove, and for our owne vse. Thirdly, because we desire more then we can, or will imploy to good vses, neither is the fault in the quantitie of our riches, but in our inordinate desires, and vniust detention of them from good vses: for if we had such an euer springing fountaine of wealth that could neuer be drawne drie, there were no hurt in it, if wee would retaine thereof onelyonly so much as might suffice vsus, and serue for our owne necessarie and lawfull vse, letting all our superfluitie run abroad the countrie for the reliefe of others, and for the refreshing of such poore afflicted soules as are dried vp with griefe and pouertie. For so although we should hauehave alwaies abundance, yet should we neuer hauehave superfluitie, because we hauehave no more then we well vse. Fourthly, because desiring and seeking abundance, we do accordingly take paines in vsing the meanes, whereby we may attaine vntounto our desires; and consequently our thoughts and labors being of no large extent, are wholly taken vp in these earthly imployments, so as in the meane time we neither desire nor seek as we ought things of far greater excellēcie, as Gods spiritual graces, and the eternall ioyes of his kingdome. And lastly, in respect of our corruption this abundance of riches and wealth is the foundation and ground of many dangerous tentations; whereby Satan choketh in vsus the seed of Gods word, weaneth vsus from the louelove of heauen and heauenly things, puffeth vsus vp with pride, and maketh vsus forgetfull of God, and of all duties which we owe vntounto him. So that like as our bodi…s, whē they excessiuely abound with any humour, though it be neuer so good in it selfe, they are thereby cast into desperate diseases, if it bee not purged and abated; so it fareth with vsus in respect of our states, for when they abound with superfluitie of these good things which are earthly and temporall, and are not abated by imploying them to good vses, they make our soules dangerously sick in sinne, and betray them to bee ouercome by the tentations of the diuell. And therefore as the discreet Merchant, though his wares be neuer so good, fitteth his burthen to his ship, not ouerloading it with more then it can well carrie, for feare lest all should sinke; and if a storme happen, is readie to lighten his ship, by casting out a part of this also, that so the residue with himselfe may escape the danger; so wee are to vse the like wisedome, and not ouerburthen our mindes and soules, with a greater loade of these earthly things, then they can well beare, but allow only vntounto them a fit and competent proportion; and if Satan taking aduantage of our plentie, doe indanger vsus with the stormes of his tentations, we are to ease our selues by giuing part of that, which otherwise we might well vse, to the poore, to preserue our soules from suffering shipwrack, and so shall we not only saue the rest for our ownEccles. 11. 1. vse, but casting our wares vponupon the face of these waters, we shall after many daies finde them, with no small aduantage.
And thus hauehave I shewed that howsoeuer abundance is§. Sect. 6. That it is vnlawfull for vsus to desire superfluitie. good in it selfe, yet in many respects the desire thereof is hurtfull vntounto vsus. The which may further appeare by these reasons. First, because riches are not absolutely good, but in respect of the end, or vse, for which they are desired and possessed, according to which end they are to be measured and proportioned; for those things which are good in respect of their end, are to be measured according to this end. As for example, the end of our desiring riches is, that by their vse, wee may glorifie God, hauehave sufficient maintenance for our selues, and be able to relieue others, and consequently our desires are only so farre lawfull as they are measured and fitted to these ends; for in all those things whose goodnesse consisteth in a due measure and proportion, either the increase or diminution of this measure must needes be euill. And therefore to desire more riches then wee either can or will vse to Gods glorie, for our owne maintenance, or the reliefe of others, must needs be euill and vnlawfull, because our desires exceed the measure of those ends, for which only riches are good.
Secondly, this desire of abundance, not thus to vse it, but§. Sect. 7. Desire of superfluitie a signe of diffidence and d…strust in God. to hold it in our own possession, and to make our selues rich, is a notable signe of diffidence and distrust in Gods promises and prouidence, which maketh men think that they hauehave neuer sufficient for their maintenance, and for the preuenting of all casualties and dangers of losse, which may befall them, although they hauehave alreadie one foote in the graue. Thirdly, abundance immoderately affected and accordingly obtained and possessed, is a notable meanes to puffe men vp with pride, to make them to forget God, to insult ouer their brethren▪ as wee may see in many euen in our daies, who hauing nothing in themselues worth regard, but being miserably poore in all vertue, wisedome, and goodnesse, are yet exceeding proud of their riches, and insult ouer all who are inferiour vntounto them in wealth, though they bee neuer so much superiour in all graces and good parts. And this was the cause why the Lord did forbid euen Kings themselues toDeut. 17. 17. gather much siluer and gold, lest their hearts being puffed vp with pride, they should be turned away from God. Now if Kings whose royaltie is so great, and whose imployments so manifold, both for maintenance of their estate, and for defence of themselues and their countrie, might not seeke excessiue riches, and superfluous abundance; how much more vnlawfull is it in subiects and inferiour persons, who hauehave no such vse of it?
Fourthly, that which wee may not pray for, that wee may§. Sect. 8. We may not pray for abundance, and therfore not desire it. Pro. 30▪ 8. 9. not desire and seeke, but wee may not pray for this abundance, hauing no promise of it in the Scriptures, whereupon we may ground our faith. Yea rather wee are taught to pray against it, according to the example of wise Agur; GiueGive me not riches, lest I be full and denie thee, and say, who is the Lord: and our Sauiour Christ hath taught vsus to pray, not for abundance and superfluitie, but for our daily bread, that is, such necessaries and conuenient store, as may comfortably sustaine our liues; and also that we should not be led into tentation: now in respect of our corruption this abundance is a notable tentation and snare of the diuell, whereby he draweth vsus from the louelove of God, and fastneth our hearts vntounto the earth, besides innumerable other euils, which thereby hee worketh in vsus; and therefore we who desire to be deliuered from tentations, are not wilfully and desirously to runne into them. Lastly, this desire and seeking of abundance for our owne vse is iniurious and hurtful to our brethren and neighbours; for seeing these earthly things are circumscribed, and but of a finite nature; therefore it must needs follow, that the more that some abound with them, the more others want. And nothing can be more vniust and vnequall then to depriue others of necessaries, to the end that wee may loade our selues with superfluities; but much more iniurious ar… they vntounto themselues, in that they vnmeasurably seeke these good talents of God, and hide them in a napkin, neuer imploying them to the aduancement of Gods glorie, nor the good of their brethren; seeing they doe hereby but increase their reckoning, and (because they can yeeld no better account) their condemnation at the day of Gods appearing. As therefore the flye when she doth but touch and taste the honey receiueth no hurt, but is thereby fed and nourished; but if she doe ouer greedily runne into it, is intangled and perisheth: so if wee moderately affect a competencie and sufficiencie of earthly riches, they tend to our good and preseruation; but if with too much eagernes wee wallow in abundance and superfluitie, in stead of receiuing any good we intangle our selues, and hasten our destruction.§. Sect. 9. Of the right vse of riches in regard of their possession. And that we must …eturne the praise of them vntounto God.
And thus much for the lawfull vse of riches, in respect of our desiring and seeking of them. Now wee are to proceed to their lawfull vse in respect of their possession, vntounto which is required, first, that hauing receiued these blessings from God, we doe attribute the praise and thanksgiuing vntounto him alone, acknowledging whatsoeuer the meanes hauehave been, that he is the chiefe and principall cause of all those benefits which wee enioy, and that wee hauehave receiued them from him without any our deserts, of his free grace and vndeserued goodnesse. For except the Lord doe build the house, they Psal▪ 127. 1. 2.labour in vaine that build it. Yea in vaine it is for vsus to rise early, and to lie downe late, and to eate the bread of sorrow, for the compassing of these earthly things; seeing notwithstanding all this paines, if Gods blessing bee not added, wee may end our daies in want and beggerie. Let vsus acknowledge him the soueraigne Lord of all, for the earth is his, and all that Psal. 24. 1.therein is, and hauing nothing to returne for all the benefits which we hold of him, let vsus at least pay the tribute of praise and thanksgiuing, and expresse our thankfulnes in all holie obedience to his will. And this is that which God requireth of his people; When (saith he) thou hast eaten and filled thy self, Deut. 8. 10.thou shalt blesse the Lord thy God, for the good land which hee hath giuen thee. Whereas contrariwise if wee forget the author of our good, and as the Prophet speaketh, sacrifice to Habac. 1. 16.our owne nets, and burne incense to our yarne, ascribing the praise of that we hauehave, to our owne wisedome, industrie and labour, or else to any other inferiour meanes and secondarie causes, we shall robbe God of his glorie, and prouoking his wrath against vsus, shall moue him in displeasure, either toHos. 2. 8. 9. strip vsus of his benefits, or to leaue them vntounto vsus for our further iudgement and condemnation. And of this sinne the Lord forewarneth his people: Beware (saith he) lest thou say in thy heart, my power and the strength of mine owne hand, hath prepared me this abundance. But remember the Lord thy God; for it is he that giueth thee power to get substance, &c.
Secondly, being made partakers of these blessings, let vsus§. Sect. 10. That we sanctifie them vntounto our vse by the word & prayer: and that we doe not set our harts vponupon them. labour to sanctifie them to our vse by the word and prayer, as the Apostle requireth. Of which I hauehave alreadie spoken, intreating generally of the vse of earthly things; and therefore to auoid prolixitie, I referre the reader to that place. Thirdly, to the lawfull possession of riches, is required that we doe not set our hearts and affections vponupon them; but reserue them chiefly and principally for God and heauenlie things; vsing these earthly riches as though wee vsed them not; and being contented to retaine them, (as the pilgrime1. Cor. 7. 31. doth his staffe) so long as they further vsus in our heauenlie iourney, but despising and reiecting them, when they become hindrances and impediments. And this counsell the Psalmist giueth vsus; If riches (saith hee) increase, set not your Psal. 62. 10.hearts▪ vponupon them: that is, doe not dote vponupon them with fondnes of louelove, affecting them aboue their worth and desert, and preferring them before Gods heauenly and spiritual treasures; nor put any trust and confidence in thē, as though they were sufficient for preseruation and protection, seeing they are not onelyonly weake and impotent, but also incertaine1. Tim. 6. 17. and momentanie. And if wee onelyonly giuegive them the keeping with this carelesse regard, and intertaine them with such cold affections, they cannot hurt vsus; for not the possession but the immoderate louelove of them is condemned. To this purpose Augustine writing on those words; If riches increase, set not Ille qui non habet, non ambiat; is qui habet, non superbiat. &c. Aug. in Psal. 61your hearts on them, saith thus, He who hath not this riches, let him not couetously seeke them; he that hath them, let him not be proud of them: for the Psalmist saith not, see ye hauehave not riches, but, doe not set your hearts on them. He doth not condemne riches, but the heart affi…ed to them, because it is not willing to bestow them, but hordeth and hideth them▪ And another writingBeda in gloss. super Luc. 12. vponupon the twelfth of Luke, saith, that the rich man i… n…t reprehended, because he tilled his grounds, and gathered his fruites into his barnes▪ but because he did place the confidence of his life vponupon them, and distributed them not to the poore, that so he might hauehave been receiued into eternall habitations. On the other side, it is possible yt a man may offend in setting his heart vponupon riches who neuer had them in his possession, euen as hee may contemne them▪ that hath them in keeping▪ To which purpose one saith: Thou maist sometime finde a rich man humble, who vseth his riches, but putteth his whole confidence in▪ God: and Aug. in Psal. 131. tom. 8.contrariwise, a begger pussed vp with pride, or therefore only not proud, because he hath nothing to be proud of, but yet seeking that which may swell him vp. Now God doth not regard the riches, but the desire and affection, and iudgeth him according to his concupiscence, whereby hee greedily gapeth after temporall things, and not according to his riches which he cannot compasse.
And if we doe not thus set our hearts and affections vponupon§. Sect. 11. That we must be contented with our estate, and hee willing to leaue our riches when God taketh them away. our riches, then will diuers others things follow thereupon, which also are required to the lawfull possession of them. As first, that we be contented with our estate, as being that portion which God allotteth vntounto vsus, & not repine against Gods prouidence, because wee hauehave not a larger allowance; for hee that doth not too much affect them, will not too much bewaile their absence, or bee discontent because hee hath not abundance of that which he doth not much regard; but as the Apostle saith, hauing food and raiment1. Tim. 6. 8. will therewith rest contented. So also hauing abundance of riches, if we doe not set our hearts vponupon them, then will we bee content to leaue them, when as God the chiefe owner calleth againe for them; if wee lightly esteeme of them whilest we hauehave them, then wil we but slightly mourne for them when they leaue vsus, neither shall they take away any thing from vsus but themselues, leauing contentment, ioy, and comfort, which we hauehave chiefly in God, behind them. And as we will not reiect them when we hauehave them, seeing they are the gifts of God, so when they take them to their wings, and flee away, we will looke after them with a quiet mind, and a carelesse countenance. An example whereof we hauehave in Iob; who, because hee reioyced not when his substance Iob 31. 25. & cap. 1. 21.was great, and when his hand had gotten much; therefore hee did not much grieue when they were taken away, but in his greatest losse praiseth the Lord. As also in Paul; who, because he vsed this world as though he vsed it not, and esteemed1. Cor. 7. 31. Phil. 3. 7. 8. all the be…t things thereof but as dung and losse, in comparison of Christ and his benefits, therefore with ease hee tooke ou… that other lesson; in what state soeuer he was, therewith to Phil. 4. 11. 12.be content▪ I can (saith he) be abased, and I can abound▪ euerie where in all things I am instructed, both to be full and to be hungrie, and to abound, and to hauehave want. Which who so practise their riches are not only lawfull vntounto them, but also sweete and comfortable; seeing… …y securely inioy them without feare of losing them. To this purpose one saith, that ifDiuitiae seculares si desūt, non per mala opera qu…rantur in mundo: si autem adsunt, per bona opera seruentur in coelo, &c. Aug. ad Bonifac. epist. 25. tom. 2. 1. Tim. 6. 17. worldly riches be wanting, we must not seeke them by euill meanes; if they bee present, wee must reserue them by our good workes in heauen; neither should they, though they abound, lift vp a manly and Christian mind, nor breake and cast it downe when they goe way. Finally, if we doe not too much affect them, we will not glorie in them when we hauehave them, nor bee much ashamed when we want them, neither will they, if we esteeme them as vncertaine and momentany trifles, make vsus to bee high minded, or to put our trust and confidence in them.
Finally, we lawfully possesse riches, when as wee keepe a§. Sect. 12 That we must carefully take heede lest our riches become Satans baites and snares. vi…ilant watch ouer them, that they do not by our abuse degenerate from their owne nature, and become Satans baites to allure vsus, nor his snares to intangle vsus; nor his thornes to choake in vsus the seed of Gods word, and to hinder the growth of Gods graces in vsus; nor that cold water, wherewith hee quencheth in vsus our zeale of godlinesse, and the good motions of Gods spirit. If then we would hauehave our riches in the possession good and lawfull, we must carefullie take heed that they doe not make vsus turne backe, not slacken our pace in the way of righteousnesse which leadeth to life euerlasting, and that they be not tentations, which draw vsus vntounto sinne and rebellion against God, by too much affecting them, trusting in them, or being proud of them. But considering that they are part of that temporall wages which God freely giueth vsus for our seruice, let this bountie make vsus the more to louelove our benefactour, and these rewards make vsus more dutifull and obedient. And lastly, wee must not hold them in our possession, as being Lords and absolute owners of them; but as tenants at will, who hauehave them but at the pleasure of our great Land-lord, vntounto whom we must giuegive an account of them at the day of iudgement;Luk. 12. 2. and so shall we notriotously misspend them vponupon our owne lusts and pleasures, nor imploy them as instrumēts to further vsus in the course of sinne: but carefully vse them as Gods stewards for the glorie of our master, and for the good of our fellow-seruants, for whose sa… also wee hauehave receiued them.
And so much concerning the lawfull possession of riches.§. Sect. 13. Of the lawfull vse of riches in respect of their disposing and bestowing. The last thing required to their lawfull vse respecteth their administration and bestowing; and this is, that they be bestowed vponupon good, iust and charitable vses, the which either respect our selues, who possesse them, or other men to whom they ought to be communicated. The vse which respecteth the owners themselues is, that they imploy their riches to the good, preseruation, defence and comfort, of themselues, according to their person, estate and calling; and also of all others, who are committed to their charge and gouernment. And vntounto this two things are required, first, parsimonie or thriftines, wherby we honestly spare our goods, and preserue them frō being wastfully and riotously consumed. Secondly, frugalitie, wherby we honestly spend our well gotten goods soberly, and moderately vponupon our owne good and necessarie vses, for our profit and honest delight. The former the Wise man perswadeth vsus vntounto in the seuen and twentith of the Prouerbs: Be diligent to know the state of thy flocke, and Pro. 27. 23. 26. 27. Pro. 31.take heed to thy heards, &c. The other in the words following: The lambes are for thy clothing, and the goats are the price of the field; and let the milke of thy goates be sufficient for thy food, and for the food of thy family. So he saith elsewhere, that there is nothing better then that a man should reioyce in his affaires, because that is his portion: and that it is good and Eccles. 3. 22. and 5. 17.comely to eate and to drink, and to take pleasure of all a mans labour, wherein he trauelleth vnderunder the sunne, &c. For this is the gift of God. Here therefore two extreames are to be auoided; the first is sordidous tenacitie, the other is lauish profusion and wastfulnesse. The former vice, as it is hurtfull to all others, so especially to him that is corrupted with it, seeing like a theefe he robbeth himself of the vse of his own goods, and as well wanteth that he hath, as that he hath not; but of this I shall hauehave occasion to speake hereafter. The other is the immoderate wasting of a mans goods; when as he spends these blessings of God lauishly, and aboue his ability, wherby he bringeth himselfe to want and miserie, or else luxuriously vponupon carnall pleasures, and all manner of voluptuousnesse, whereby he is made vnfit for Gods seruice, and readie for the perpetrating of any wickednes. Both which are carefully to be auoided, for as the one hath not, that he hath, so the other will not hauehave it long, vnlesse he rake from others a new supplie by vnlawfull meanes; in which respect, as the sordidous person is a thiefe because he robbeth himselfe; so the wastfull spender is a thiefe, because hee robbeth other men, and one while is gripingly coue…ous, that he may ano… while be profusely wastfull. The vses wherein our wealth is lawfully imploied respecting others, are either publicke or priuate. Publicke, when as we bestow it for the good of the Church and Common-wealth. The vses which concerne the good of the Church, are, that we bestow our riches for the maintenance of the meanes of Gods publicke seruice, as vponupon those who teach and instruct vsus in the knowledge of Gods true religion; vponupon the places of Gods worship, and all other necessaries belonging thereunto. And this God requireth, and incourageth vsus to the performance thereof by his gracious promise. Honour the Lord with thy r…ches, and Pro. 3. 9. 10.with the first fruits of thine increase: so shall thy bar…es be filled with abundance, and thy presses shall burst with new wine. An example whereof wee hauehave in the Israelits, who offered soExod. 36. 5. 6. 1. Chron. 29. 9. bountifully towards the building of the Tabernacle and Temple, that they needed to bee restrained from bringing any more. So also our riches are lawfully vsed and imploied, when as they are bestowed for the publicke good of the Common-wealth; as in the maintaining of the roiall estate of the King, by tributes and customes, in defending ourMat. 22. 21. Countrie in time of warre, in erecting of schooles and hospitals, and such other publicke seruices, whereby the good ofRom. 13. 6. 7. the Common-wealth is aduanced and furthered. To which purposes we should spare, not only out of our superfluities, but euen from our backes and bellies, when need requires; seeing the common good is to be preferred before our owne priuate, and our Countrie before our states and liues, in that from it we hauehave had the meanes of our maintenance, yea our first breath, withall other worldly comforts.
Lastly, our goods and riches are lawfully vsed in respect§. Sect. 14. Riches are well bestowed when with them we releeue the poore. of priuate persons, when as they are bestowed in relieuing the poore members of Iesus Christ. For to this vse we hauehave receiued them of God, that we should not misspend them in excesse, vanitie and riot; but that as Gods steward, we should imploy them to the honour of our master, and the good of our fellow-seruants. And this was figured vntounto vsus in the gathering of Manna, of which the Israelites hauing gathered some more, and some lesse, did afterwards measure it with anExod. 16. 17. 18. Omer, and he that had gathered much, had nothing ouer, and he that had gathered little, had no lacke: As the Apostle also applieth it. And this is the cause why the Lord would hauehave the poore amongst vsus, who could (if it had so pleased him)2. Cor. 8. 14. 15. Pro. 31. 20. hauehave made all rich, that as hereby he might exercise them in humilitie and patience, so also the rich in liberality and merciemercy, and accordingly might giuegive vntounto either a crowne ofBasil. orat. 14. de. diuit. et pauper. glory at the day of iudgement. Of which reward they do not only depriue themselues, who neglect to make this vse of their riches, but also for neglecting the workes of merciemercy, and robbing their fellow-seruants of that portion which God hath allotted vntounto them, endanger their bodies and soules to the eternall torments of hell fire. For (as one saith) Christ condemneth the rich men in the twelfth and sixteenth of Luke, not because they got their riches by wicked meanes, or bestowed them vponupon harlots, or to the prepetrating of murther or Origen. in Ezech. 16. v. 45.other wickednesse; but because they gaue themselues wholly ouer to pride and delicacie, neglecting the reliefe of Christs poore members.