The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

Sect. 1.

Concerning the Moderation of Appetite in the vse of Riches, there are two maine Questions.

I. Question. How farre a man may, with good conscience, proceed in the desiring and seeking of Ri∣ches?

The Answer of this Question is the rather to be considered, because this doctrine right∣ly conceiued and vnderstood, serues greatly for the direction of the whole course of our liues vnto the ende. Here therefore I will first set downe the Ground of the Answer, and then the Answer it selfe.

The Ground of the Answer, I propound in fiue Rules.

I. Rule. We must consider, that riches and goods, are of two sorts: some are necessarie, some are more then necessarie, which the Scripture calls Abundance.

Goods and riches are two waies necessa∣rie; necessarie to nature, or necessarie to the person of a man. Goods necessarie to nature, are those, without which nature and life can∣not be well preserued; and these are most

needefull. Necessary in respect of a mans per∣son, are those goods, without which a mans state, condition, and dignitie wherein he is, cannot be preserued.

Now Riches more then necessarie; I terme those, without which both the life of man, and his good estate, may well be preserued. And whatsoeuer is besides them, is necessary. For example. To the calling of a Student, meat, drinke, and cloth, are necessarie in re∣spect of nature; besides these, other things, as bookes, and such like, are also necessarie for him, in respect of his condition and place.

II. Rule. Things and goods, are to be iudged necessarie and sufficient, not by the affection of the couetous man, which is vnsa∣••••able, but by two other things; the iudge∣ment of wise and godly men, and the exam∣ples of sober and frugall persons.

III. Rule. We must not make one measure of sufficiencie of goods necessarie for all per∣sons; for it varieth, according to the divers conditions of persons, & according to time and place. More things are necessarie to a publicke man, then to a priuate; and more to him that hath a charge, then to a single man.

IV. Rule. That is to be iudged necessarie, which in some short time to come may be needefull, though it haue no present vse. For example; the dowrie that a father giues to his daughter at the day of mariage, though it be not presently needefull, yet because in short time it may be necessarie, therefore it is to be

reputed amongst necessarie goods.

V. Rule. We our selues doe often erre in iudgement, in determining of things neces∣sarie and sufficient for our selues: & therfore when men seeke things competent & neces∣sarie, they must alwaies pray to God, to giue them that, which he knowes in his wisdome, to be meete and necessarie, not prescribing a measure vnto him.

I come now to the Answer of the Questi∣on, which is twofold.

The first is this. Man may with good con∣science, desire and seeke for goods necessa∣rie, whether for nature, or for his person, ac∣cording to the former rules; but he may not desire and seeke for goods more then neces∣sarie; for if he doth, he sinneth. The reasons of this answer are these.

First, Deut. 17. 16. 17. the commandement is giuen to the King, that hath most neede of abundance, that he should not multiply his horses or his siluer or his gold. That which the King may not doe, the subiects ought much lesse to doe; & therfore they are not to multi∣ply their goods. For this cause it is a great fault in subiects, remaining (as they be) subiects, to seeke to attaine to the riches of Princes. A∣gaine, Paul saith, 1. Tim. 6. 8. Hauing foode and raiment, let vs be ther••ith content. Besides that, in the petition, Giue vs this day, &c. we craue but onely bread for our substance, that is meete to preserue vs for nature, in that calling wherein we serue God day by day.

The prayer of Agur is, that God would giue him foode conuenient for him, or (as the wordes signifie) bread of his statute, that is, which God in his counsell had appointed and ordained for him, Prov. 30. 8.

Secondly, seeking of abundance is a ha∣zard to the saluation of the soule, by reason of mans corruption. Therefore, Matth. 13. Riches are called thornes, that choke the word of God sowen in the heart. And 1. Tim. 6. 9. They that will, that is desire to be rich, and content not themselues with things necessa∣rie, fall into the snare of the Deuill.

Thirdly, seeking of abundance, is a fruite of diffidence in the prouidence of God. Now all frutes of vnbeleefe must be cut off; we must not therefore desire more then ne∣cessarie.

In the next place, for the better clearing of this doctrine, the Obiections of Couetous men are to be answered.

Obiect. I. Good things are to be sought for; but abundance is a good thing, and a blessing of God. Ans. Good things are of two sorts. Some are simply good, that is to say, good both in themselues and to vs; as re∣mission of sinnes, holinesse, righteousnesse, and life euerlasting in the kingdome of hea∣uen, and such like: these may we desire, and seeke for. Som again, are good onely in part, which though they be good in themselues, yet are not alwaies good to vs. Of this kind is

abundance of riches, and store of wealth more then necessarie for nature and person. For which cause, riches in abundance, are as the knife in the hand of a child, likely to hurt, if it be not taken away; because they are (in some men) occasions of sinne, vnlesse God in mercie preuent and hinder them. And for our selues, what know we, whether God will keepe and preserue vs from sinne, when we seeke and labour for abundance?

Obiect. II. It is the promise of God, that riches and treasures shall be in the house of the iust, Psal. 112. 3.

The answer is two-fold. First, riches in Scripture sometimes, doe signifie only things sufficient and competent, and of them is that place to be vnderstood. To this purpose Dauid saies, that a small thing, that is, a com∣petent and meane portion, though but very little, is to the iust man better then great riches to the wicked and mightie, Psal. 37. 16. And whereas Dauid in another place affirmeth, that nothing shall be wanting to them that feare God, Psal. 34. 9. and againe, They which seeke the Lord shall want nothing that is good: the pla∣ces are to be vnderstood with exception of the crosse & correction, in this sort; that they shall haue competencie, vnlesse the Lord in∣tend to chastice and correct them by want. Secondly, if by riches Dauid there meaneth abundance, the words must be vnderstood with this condition; if they be for their

good. For so all promises of temporal things must be limited with exception, partly of Gods glory, kingdome, and will, and partly of our good and saluation.

Obiect. III. We must doe good to the poore, to the Church, to the common wealth, and we must also leaue somewhat to poste∣ritie. I answer: we may not doe euill that good may come thereof. Againe, euery man is accepted of God, according to that he hath, and not according to that he hath not, if there be a ready mind, 2. Cor. 8. 12. And the end of a mans calling, is not to gather riches for himselfe, for his familie, for the poore; but to serue God in seruing of man, and in seeking the good of all men; and to this end, men must apply their liues and labours.

Obiect. IV. We are called to imitate the Ante, Prov. 6. & 13. which gathers in one season, for her reliefe in another. Ans. The Ante gathers in sommer, only things neces∣sarie; she doth not, by the instinct of nature, seeke superfluitie and more then is necessa∣rie.

This doctrine serues to direct and in∣forme almost all the world, to beate downe the wicked practise of the vsurer, & to teach euery one of vs, to moderate our care in things pertaining to this life.

The Second part of the Answer is this: If God giue abundance, when we neither de∣sire it, nor seeke it, we may take it, hold and

vse it as Gods stewards. Abraham & Ioseph of Arimathaea, are commended for their ri∣ches, and yet they obtained them not by their owne seeking, and moiling, after the manner of the world; but walking in their callings, God in his providence blessed and multiply∣their wealth. For further proofe of this an∣swer consider but one only place, Act. 5. 4. Where Peter saies to Ananias, When it remai∣ned, appertained it not vnto thee? and when it was sold, was it not in thy power? These words import thus much; that if we haue possessions and a∣bundance, we may with good conscience in∣ioy them as blessings and gifts of God.

Against this doctrine it is alleadged first, that our Sauiour saies, It is a hard thing for him that hath riches, to enter into the kingdome of God, Matt. 19. 23. Ans. The place is to be vnderstood of them, that trust in their riches, as it is expounded, Mark. 10. 24.

Secondly, it is obiected, we must forsake all and become Christs disciples, by the com∣mandement of Christ, Luk. 14. 26. Ans. A man must forsake al, not simply, but in regard of the daily disposition and preparation of his mind; and so a man ought to forsake the things that are dearest vnto him, because he must haue his minde resolued to forsake them. Againe, man must be content to part with all, not onely in affection, but actually, when it commeth to this point, that either he must loose them, or renounce Christ.

Thirdly, it is alleadged, that Riches are called vnrighteous, Luk. 16. 9. Make ye friends of vnrighteous Mammon: therefore it seemes we may not haue them. Ans. Mammon, is called Mammon of iniquitie, not because it is so in it selfe, but because it is so in the com∣mon vse, or rather abuse of wicked men: and that in sundrie respects. First, because it is commonly (though not alwaies) vniustly gotten: for it is a hard thing to become rich without iniustice. Secondly, it is made ordi∣narily, among sinnefull men, an instrument of many euills. Thirdly, euill gotten goods, are vniustly possessed, and no man can be truly tearmed rich, that vniustly possesseth riches.

II. Question. How a man may, with good conscience, possesse and vse Riches!

The Answer to this Question, I propound in foure Rules.

I. Rule. They which haue riches are to consider, that God is not only their soueraigne Lord, but the Lord of their riches, and that they themselues are but the stewards of God, to em∣ploy and dispense them, according to his will. Yea further, that they are to giue an account vnto him, both for the hauing and vsing of those riches, which they haue and

vse. This Rule, is a confessed truth. In the pe∣tition, when we haue bread in our houses & hands, yea which is more, in our mouthes; when we are in the vse of the creature, euen then are we taught to say, Giue vs this day our daily bread, to signifie, that God is our soue∣raigne and absolute Lord, and that when we haue the creatures, we haue no vse of them, vnlesse he giue it vnto vs. Againe, the com∣mandement, Luk. 16. 2. Giue an account of thy stewardship; pertaines to all men that haue ri∣ches, though it be but meate and bread.

II. Rule. We must vse speciall modera∣tion of minde, in the possessing and v∣sing of riches, & be content with our estate, so as we set not the affection of our heart vp∣on our riches, Psal. 62. 10. If riches increase, set not your heart vpon them; that is, place not your loue and confidence in them; be not puffed vp with pride and ambition, because you are rich, Luk. 6. 24. Woe be to you that are rich: that is, that put confidence in your ri∣ches, Matth. 5. 3. Blessed are the poore in Spirit. Now pouertie of Spirit is, to beare pouertie with meekenes, patience, and obedience, as a crosse imposed by God. And in this sense, the rich man may be said to be poore in spi∣rit, if he bestoweth not his loue and confi∣dence vpon his wealth, but in affection of heart is so disposed, as if he were not rich, but poore. And this pouertie is necessarie euen in the middest of wealth, because it will

restraine the furie of the vntamed and vnru∣ly affection. Againe, Christ saith, Matth. 10. 39. He that looseth his life for my sake, shall find it. Loosing there mentioned, is not an actuall loosing, but (as before) a disposition or pre∣paration of the heart to loose, for Christs sake, (if neede be) the dearest thing we haue, that is our life. And againe, Luk. 14. 26. If a∣ny man come to me, and hate not father and mo∣ther,—yea and his owne life also, he cannot be my Disciple. That place is not spoken of actu∣all, but of habituall hatred. And this stands in a readinesse and inclination of the heart to hate (if neede be,) father and mo∣ther, yea our owne life for Christ and the Gospels sake. To this purpose the Apostle saith, They that buie, must be as though they pos∣sessed not, 1. Cor. 7. 30. that is, in respect of mo∣deration of the affection, and the disposition of the heart. For otherwise, it is the Law of nature, that he that buies must possesse.

Example of this moderation of the affe∣ction, we haue in Moses, who esteemed the re∣buke of Christ, greater riches then the treasures of Egypt, Hebr. 11. 26. And in Dauid, who though he were a King, and a Lord in the earth, yet saith of himselfe, that he was but a pilgrime and soiourner in it, as all his fathers were, Psal. 39. 13. And he speakes this in re∣spect of the affection of his heart, and mode∣ration thereof, because he did not fixe the same vpon abundance. And of Paul, who

professeth in this manner, I haue learned to be full, and to be hungrie: in all things I am instru∣cted, * 1.1 or entred in this high point of Christi∣an practise, to be hungrie and to be full, Philip. 4. 12. In which text, two things are set down. First, that Christian moderation or content∣ment, is a high mysterie; yea that it requires much skill & arte to know, how to be poore and how to be rich. Secondly, that himselfe was a learner of this art, and that he had bin but entred and initiated into the knowledge thereof.

Now, that this Moderation of minde may be learned and practised, we must remember that two especiall meanes are to be vsed. First, we must labour to be able to discerne betweene things that differ, Philip. 1. 10. How is that? by iudging aright betweene ri∣ches temporall, and the true riches, that will make a man rich before God. This gift of discerning was in Moses, who vpon a right iudgement in this point, accounted the re∣buke of Christ, greater riches, then the trea∣sures of Egypt, Hebr. 11. 26. In Dauid, who saies, that the Lord was his portion, when he was a King, and euen in the middest of his ri∣ches, Psal. 119. 57. In Paul, who esteemed the best things that were, but base, yea drosse and dung, that he might winne Christ, Phil. 3. 8. The Second meanes of Moderation is, to consider that we are in this world, as pil∣grimes and straungers, 1. Pet. 2. 11. that the

best of vs brought nothing into the world, neither shal (whē we dy) carry ought out of it.

III. Rule. We must, vpon the calling of God, forsake our riches, and all that we haue in this world, not onely in disposition of minde, but in deede.

The word of God teacheth, that there be three Cases, wherein a man is indeede to for∣sake all.

I. If he be extraordinarily and immedi∣ately called, to publish the Gospel to all na∣tions. This was the case of the Apostles and Euangelists, who in regard of their calling, at least for vse, forsooke all that they had, Matth. 19. 27.

II. In the Case of Confession; when for professing the name of Christ, a man is depri∣ued of them in the daies of triall. Thus when our Sauiour saith, Whosoeuer he be that forsa∣keth not all that he hath, &c. Luk. 14. 33. the words are spoken of all beleeuers, in the Case of Confession, when they are called by God vnto it; and therefore S. Matthew explaines it thus; Whosoeuer &c. for my names sake, he shall receiue, &c. Matth. 19. 29.

III. When in the time of persecution, famine, or warre, the necessitie is so great, that it requires present releefe, which can no other way be had, but by giuing and selling the goods that a man hath. In Psal. 112. 9. the good man is saide to disperse to the poore; this dispersing must not be vnderstoode of all

times, but in case of extreame neede. Again, when Christ saies, Luk. 12. 33. ••ell al that thou hast; this cōmandement must be limited: for a man is not boūd to sel al at al times, but in the time of great and vrgent necessity. Thus the christiās in the Primitiue Church, in the daies of imminent persecution, sold all their pos∣sessions, Act. 2. And so Paul acknowledgeth, that the Church of Corinth releeued the Church of Macedonia, euen beyond their a∣bilitie, in the daies of extremitie that was in that Church, 2. Cor. 8.

Here, another Question may be mooued; Whether a man may voluntarily, and of his owne accord, giue away all his goods, liue vpon almes, and giue himselfe to fasting and praier?

Ans. He may in Popish conceit giue him∣selfe (in this sort) to voluntarie pouertie, which they hold to be lawfull, and (which is more) a state of perfection. We on the con∣trarie doe answer, that this practise is in no sort lawfull, vnlesse a man haue speciall cal∣ling and warrant from God so to doe. For first, the Law of nature sets downe and pre∣scribes distinction of possessions, and propri∣etie of landes and goods, and the Gospel doth not abolish the law of nature. Againe, the same distinction and proprietie, is allow∣able by the written Law of God. Salomon teacheth, Prou. 5. 15. that a man must let his waters flow out of his cisterne, but he must keepe

the fountaine to himselfe. And, Prou. 10. 22. It is the blessing of God to be rich, and he addeth no sorrowes to it. Men must not therefore volun∣tarily forsake their riches, and so bring sor∣row to themselues. Besides that, Agur praies against pouertie; Giue me (saith he) neither po∣uertie, nor riches, Prou. 30. 8. Dauid makes it a curse, to be a begger; Psal. 109. 10. and he neuer saw the righteous mans seede begging their bread, Psal. 36. 25. Our Sauiour Christ biddes him that had two coates, not to giue both a∣way, but one, Luk. 3. 11. And Paul saies, It is a more blessed thing to giue, then to receiue, Act. 20. 35. Therefore he biddes euery man to la∣bour with his owne hands, that he may neede nothing: that is, that he may not neede the re∣leefe and helpe of any man, or of anything, 1. Thess. 4. 11, 12.

But it is alleadged to the contrarie, Matth. 19. 21. If thou n ilt be perfect, sell all. Ans. The wordes are a personall and particular com∣mandement. For this young Prince, whome Christ speakes vnto, was called to become a Disciple of Christ, and to preach the Gospel, Luk. 9. 59. And the commandement is not giuen generally to all men, but particularly to him alone: and we cannot make a gene∣rall rule of a speciall commandement or ex∣ample. Againe further, it was a commande∣ment of speciall triall.

Secondly they alleadge, Matth. 10. 9. Pos∣sesse neither gold, nor siluer, nor money in your pur∣ses.

Ans. That commandement was tempo∣rall, and giuen to the Disciples, but onely for the time of their first embassage into Iurie, as appeares in the 5. v. where Christ bids them not to goe yet into the way of the Gentiles. And the commandements of their first em∣bassage, were reuersed afterward, Luk. 22. 36. Considering then that it belonged onely to their first embassage, when they preached to the Iewes, it was not giuen them for all times.

IV. Rule. We must so vse and possesse the goods we haue, that the vse and possession of them, may tend to Gods glorie, and the sal∣uation of our soules. Rich men must be rich in good workes, and togither with their ri∣ches, lay vp a good foundation in consci∣ence, against the euill day, 1. Tim. 6. 18.

For the better pactizing of this rule, take these three cautions.

I. We must seeke to haue Christ, and to be in him iustified and sanctified: and beeing in him, then shall we in him and by him, haue the holy vse of all that we haue.

Some will say; Infidels haue the vse of ri∣ches. Ans. They haue indeed, and they are to them the gifts of God: Yet they so inioy them, as that before God they are but vsur∣pers. They be gifts of God in regard of Gods giuing, but they are abuses and thefts in re∣gard of their receiuing, because they receiue them not as they ought. A father giues a gift

vnto his child, vpon condition that he shall thus and thus receiue it; now the child steales the gift that is giuen him, and therefore hath it not in that manner, that his father would he should haue it. In like manner doe Infidels steale and vsurpe the blessings of God, to which they haue no iust title, themselues be∣ing out of Christ, neither doe they vse them in that manner, which God requireth, sancti∣fying them by the word and prayer, 1. Tim. 4. 5.

II. We ought to pray to God, that he would giue vs his grace, rightly to vse our ri∣ches to his glory, and our own saluation. For Riches and other temporall blessings, to sin∣full mē that haue not the gift to use thē wel, are dangerous, euen as a knife in the hand of a child. They are thornes, and choake the grace of God, they keepe those that trust in them, from entrance into the kingdome of heauen. Yea they are the deuills snare, where∣by he catcheth the wicked, & holdeth them in it at his will and pleasure.

III. Our riches must be emploied to ne∣cessarie vses. These are First, the mainte∣nance of our owne good estate and conditi∣ons, Secondly the good of others, specially those that are of our family or kindred, 1. Tim. 5. 8. He that prouideth not for his owne, and namely for them of his houshould, he denieth the faith, and is worse then an Infidell. Thirdly, the releife of the poore, according to the state

and condition of euery man. Fourthly the maintenance of the Church of God, and true religion, Prov. 3. 9. Honour God with thy riches. Fiftly, the maintenance of the common wealth: Giue tribute (saith Paul) to whome tri∣bute belongeth, Rom. 13. 7. And giue vnto God, saith Christ, the things that are Gods, and vnto Casar, the things that are Caesars, Matt. 22. 21. Thus much touching the moderation of the appetite in the vse of riches.

Notes

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