Iustifying faith, or The faith by which the just do liue A treatise, containing a description of the nature, properties and conditions of Christian faith. With a discouerie of misperswasions, breeding presumption or hypocrisie, and meanes how faith may be planted in vnbeleeuers. By Thomas Iackson B. of Diuinitie and fellow of Corpus Christi Colledge in Oxford.

CHAP. VI. Of that temper of heart which in proportion answeres to thornie ground: of the deceitfullnesse of riches: how difficult a matter it is to haue them and not to trust in them. The reason why most rich men of our times neuer mistrust themselues of putting this trust in Mammon.

_1. BVt many as was intimated in the former para∣ble, that can hold the armor of faith close about them in stormes of aduersitie, are often enticed to put it off by faire countenance of the world, or smiling graces of blind fortune, wooing them to follow the vnlawfull fashions of her Court. Many Confes∣sors

in time of persecutions, haue prooued apostataes and facti∣ous schismatickes after long peace and prosperity. Now it would be, I thinke, lesse grieuous for a traueller to die in a farre Country in his setting foorth, then to be drowned within ken of shore at his returne; a misfortune more ful of misery then can be expressed, to haue escaped Sylla and Charibdis rage, or safely to haue passed the streights of Magellan, and afterwards through carelesnesse to cast away both ship and passenger vpon the gol∣den sands of Tagus, Orinoque, or Riodel plato. Much harder not∣withstanding is their mishap which begin in the spirit and end in the flesh, not that they were at any time actuall participants of the sanctifying spirit, but that they had a resolution in it kind truely answerable to his prescriptions, vntill some aduentitious contagion of the flesh did pollute and corrupt it. The imperfe∣ction of these mens constitution our Sauiour exemplifies by ground in it selfe not bad, but wherein good seed well sowne comes to no proofe, by reason of thornes, brakes or such other weedes, or trash as vsually grow vp in the fields of sluggards, or men so detained with other businesses that they cannot intend their husbandry. The meanes whereby weedes hurt the corne, are especially two; either by stealing away the strength and vigor of the soile, which should nourish it, (for which reason trees too closely set cannot thriue,) or by a kind of antipathy, or secret en∣mitie, which may bee either in the essentiall properties of the very seeds or roots, or in the cumbersome vicinitie of the blades or stalkes, each according to their strength apt to stifle other. That which in respect of our spirituall growth in faith answeres in proportion to thornes or tares amongst corne, is in generall worldly care, or sollicitude, especially the deceiptfulnesse of ri∣ches, or voluptuous life. It is hard to handle pitch and not to be defiled with it, it is harder for the soule of man to be much con∣uersant in any matter, and not take some touch or tincture from it; whence all acquired inclinations, good or bad, vsually spring according to the different qualities of the obiects whereto wee are much accustomed. From this aptitude of the soule to receiue impression from externals, it fals out, that as men set to wooe or deale for others, take often oportunitie to bespeed themselues: so these things which are first sought for onely as ordinarie

meanes for attaining some good end, vsually intercept the desire or loue we beare vnto the goodnesse of it; which is successiuely infinite. For things in themselues good, admit no stint of desire, but the more we possesse of them the more we seeke, which de∣sire or inclination, once alienated from the end vnto the means, makes vs exorbitant in all ou•• courses. This miscarriage of our intentions is the sourse of all idolatry, of superstition, of hypo∣crisie, of all inordinatenesse in moralities: and is hardest to be preuented in the most ordinary or necessary meanes of life, as in meates and drinks, in gathering riches and worldly substance. The reason is obuious, in as much as our soules are as apt to re∣ceiue impression from these obiects, as from others, and yet must of necessity be most conuersant in these.

2. Sport or bodily exercise is meate and drinke to youth of better mettall; of which, who is carefull for the belly, saue one∣ly to satisfie present appetite, or to enable their bodies to acti∣uitie? yet by eating well vpon such occasions, or prouocations, the stomach will come in time to prescribe, or pleade a custome; and plenty of foode, though first sought for necessity or encrea∣sing of ability, is afterwards necessarily desired, though to the ouercharging or disenabling of nature. To be enamoured with the sight of money is more naturall to young choughes then children; vnto whom notwithstanding once comen to yeares of discretion, and left to their owne care or prouision, the vse of this mettall, as the world hath now decreed, is very necessary for supplies of life in euerie kinde: and mens desires to have it for this end, often multiplied or reiterated, ••et ouer the soule to loue it selfe for it selfe; as too much familiarity, or frequent conuer∣sation with creatures not so amiable, entice men, otherwise fit watches for more comely personages, to follie and vnlawfull lust. And this is the mischiefe of mischiefes that the fruition of money or coine being permanent, the inordinate inclinati∣on to it still increaseth with the acquisition of it, though law∣full. This the Heathen had obserued as an axiome almost with∣out exception amongst those that knew not God.

^a

Crescit amor nummi quantum ipsa pecunia crescit.

Our loue to pelfe doth alwaies grow, as fast as pelfe it selfe doth flow.

And from notice of the danger whereto increase of wealth ex∣pose mens soules, the Psalmist thought that admonition neces∣sarie, b If riches encrease set not thy heart vpon them. Euery vice is a kinde of madnesse, in respect of that vniformity which accom∣panies faith and Christian sobrietie: yet many vices there be; very foule in the act, which leaue a sting behind them, and by scourging the minde procure dilucida interualla, wherein the doctrine of life may be clearely represented, and make some im∣pression vpon their soule. But such is not the nature of auarice or ambition: of men polluted with which diseases what one in another case hath said is most true, Qui nunquam delirat semper erit fatuus: as they bewray no spice of frantickenesse in the actuall prosecution of what they entend, so they remaine per∣petuall idiotes in continuing their sinister choice.

3. It would bee a matter very difficult to finde a man in this age, in whom the word of God, as farre as the eye of mans obseruation can pierce, had taken better roote, or more vni∣formely branched it selfe into euery commaundement of the Law, then in that rich man (or as Saint a Luke entitles him that ruler) b which came running, yet not forgetfull of good respect, vnto our Sauiour: for kneeling he tenders this petition, Good Master what shall I doe that I may possesse eternall life. That as well the appellation as his desire was sinccre, and not pretended, is manifested by our Sauiours loue, which was neuer set on out∣ward feature or externall complement, but on internall inte∣grity and ingenuitie. His profession of obseruing all the com∣maundements from his youth, had his owne heart beene a com∣petent iudge of his demeanor, was not hypocriticall but true; for such had his care and resolution beene. But he that was grea∣ter then his heart, perceiued some thornes or weedes, already ta∣ken, which would o••ertop the good seed sowen in it, and keepe down his thoughts from growing vp to heauen, whereunto our Sauiour would haue exalted him, could ye haue suffered the ex∣tirpation

of these weedes. One thing is yet lacking to thee, goe and sell all that thou hast, and giue to the poore, and thou shalt haue treasures in heauen, and come follow me, taking vp thy crosse. But he was sad at this saying, and went away sorrowfull. What was the reason? his heart was with his treasure; and care of keeping it, or secret de∣light in inioying it, being crept into the same roome, did sucke away that vertue and influence, wherby the word sowen should haue receiued strength and increase, alienating part of his soule from God, whom he was to loue with all his soule, with all his heart and all his strength. The reason of his heauy and sorrow∣full departure, as it is expressed by two Euangelists, was not a∣ny vnsatiable desire of riches, or vnconscionable meanes to get them: his chiefe fault was, that he was maruellous rich; or as S. Marke saith, that he had great possessions. For to haue these but in competent measure, and not to trust in them, is a more extra∣ordinary blessing of God then their greatest abundance, though gotten without extortion, fraud or coosenage. Nor is it the de∣ceitfull and fraudulent meanes commonly vsed in gathering wealth, but the deceitfulnesse of it howsoeuer gathered, which choakes the word, and makes the heart wherein it is sowen vn∣fruitfull. If wee rightly obserue the bounds or limits whereby the seuerall parts of this parable are distinguished, and their pe∣culiar disposition whom our Sauiour represents vnto vs by thorny ground; his phrase doth intimate that the very presence of riches and large possessions, though neuer sought for, though scarce expected, will inchant mindes, otherwise free and liberall with a secret delight in their fruition, and a desire to retaine if not to encrease them, and so by degrees vnobseruable breed such distempers in the soule as will be ready to bring forth death ere they can be discouered; as bad humours oft times gather in strong bodies, neuer descried but by some straine, causing them to settle or make head against nature on a suddaine, without due obseruance of our temperature, whether naturall, customa∣rie or accidentall, right choice of seasonable exercise, and mode∣ration of cares in our studies or businesses, such grieuous mala∣dies as were now mentioned may grow ripe when wee least thinke; albeit we had Phisitians more skilfull then Hypocrates, Galen or Celsus, to appoint the set times of all our r••p••sts▪ ••o ap∣prooue as

well the qualitie as quantity of what we eat or drinke, or to ouersee vs sleeping or waking, perpetually directing vs from the right vse of other meanes ordained for preseruation of life and health. More secret by much, and more insensible is the gathering of this spirituall disease, for whose auoidance we now aduise, euen in men that make great conscience by what meanes they encrease their wealth, and will not aduenture on any bar∣gaine though neuer so good, without particular warrant from the word of life, or some peculiar prescriptions from the lear∣ned Phisitians of their soules. Nor is there any meanes to pre∣uent the danger saue onely by continuall exercise of good workes, almes, and other deedes of charitie, by prudent careful∣nesse to improoue their substance gotten as farre as may be to Gods glory; and oft times by voluntarie abstinence from law∣full gaine, which by their forbearance might befall the poore brethren. For a rich man to know how well he loues his riches, that is, to discouer the instant danger of his disease, is otherwise impossible, vnlesse he were put to such a plunge as this young man was, vrged to forsake them vtterly all at once: which hee doubtlesse that vseth not such charitable exercises as are here mentioned, would not haue done, though our Sauiour in per∣son should haue charged him so to doe: Easier it is by this assi∣duous carefulnesse and religious practice to weede all rootes of loue, or trust in riches by little and little out of the heart, then to bee plucked from them vpon a suddaine: albeit vtterly to ex∣tirpate all trust in them, where they abound, is onely possible to the omnipotent power, and a rare document of diuine mercie as that dialogue betwixt our Sauiour and his Disciples, begunne vpon the former young mans sorrowfull departure at the men∣tion of such qualification as he exacted of his followers, doth necessarily implie. IESVS (saith the g Euangelist) looked round about and said vnto his Disciples, How hardly doe they that haue ri∣ches enter into the Kingdome of God? His manner of vttring it, or other circumstances not expressed, did intimate greater dif∣ficulty to his Disciples at the first hearing, then this short speech doth vnto vs. For they were asto••ied at his words. Did they then mistake him? or was he willing to make the difficulty les••e then they conceiued it? No, he answered againe; children how hard it

is for them that trust in riches to enter into the Kingdome of heauen? i It is easier for a camell to goe through the eye of a needle, then for, whom? he that trusts in riches? No, for a rich man, to enter into the kingdome of God. Well might this reassumption of the former difficultie increase their astonishment, and extort that demaund, who then (what rich man at least) can be saued? with men it is impossible any should, but not with God. Howbeit to make entrance into the kingdome of God for him that trusts in riches, while he trusts in them, is no act of his omnipotent pow∣er; seeing no man can trust in him and in riches too: for this were to serue him and Mammon: nor is it possible by the diuine de∣cree, that any should enter into that kingdome, without trust in God. The matter therefore which seemed altogether vnpossi∣ble to the conceipt of CHRISTS disciples was for a rich man not to trust in riches, as much as this young man did: this is an extraordinary gift of God to be sought with greater care, with greater diligence and frequency of praiers, of fastings and pra∣ctices of charity, then either wealth, preferment, health, life or whatsoeuer may befall it, Blessed is the rich which is found without blemish, and hath not gone after gold, nor hoped in money and treasure. Who is he, and we will commend him? for wonderfull things hath he done among his people. Who hath beene tried thereby, and found per∣fect? let him be an example of glory, who might offend, and hath not offended, or doe euill, and hath not done it. Therefore shall his goods be established, and the congregation shall declare his almes.

4. But as in most other points, so in this, we vsually fill vp the measure of our iniquitie vnto the brimme ere wee thinke Gods iudgements can approach vs, by a generall ouersight (else∣where discouered) in vsing the seculiar phrase of our corrupt times, rather then the gage of the sanctuary for notifying the ca∣pacity of that body of sinne, which we beare about vs, or the greatnesse of our actuall transgressions. Who will not confesse that it is very hard to haue riches and not to trust in them, and impossible for him that trusts in them to enter into the king∣dome of God: But who is he will thus assume, [It is very like∣ly that I trust in riches:] what is it blindes vs but the grosse lan∣guage whereto we are accustomed? as if to trust in them, were to say vnto them, ye shall deliuer mee, to pray or offer sacrifice vnto

them? yet so our hearts say though we perceiue it not, vnlesse we be more carefull and vigilant to make vs friends of the vn∣righteous Mammon, then either to get or keepe treasures though lawfull, vnlesse more delighted in employing them to charitable vses, then in watching or entertaining oportunities for increasing them. In them we trust, not in our God, vnlesse the inclinations of our hearts to get, or forgoe them, be so iustly poised that any occasion of doing good doe cast our resolution as readily one way as the other; that their losse, if by Gods ap∣pointment they take wing, doe not so depresse our soules, but that they may instantly returne as Iobs did vnto their wonted station, The Lord hath giuen and the Lord hath taken away, blessed be the name of the Lord. So prepared we should bee that our ioy should flow as well when our earthly store doth ebbe, as when it swelleth, d Let the brother of low degree (saith Saint Iames) re∣ioice in that he is exalted, but the rich in that he is made low, for as the flower of the grasse he passeth away. Thus whiles wealth increa∣ses it should occasion vs to trust in God, because he giues it: but more whiles it failes, because it is then more manifest there is no trust to be reposed in it.

Notes

• b

  Psal. 61. 10.
• a

  Luk•• 18. 18.
• b

  Mark 10. 17.
• Marke 10. v. 21.
• Marke 10. v. 22. Luke 18. v. 23▪
• g

  Marke 10. v. ••3.
• V. 24.
• i

  V. 25.
• ••ti••. 31. 8. &c.
• Iob 1.
• d

  Iames 1. 9 & 10.