A Posing Question Put by the Wise Man, Treatise · Chapter 13
CHAP. XIII.
Quest. SOme may ask, Since I know not what is good for me in this life, VVhat Counſel or Direction can you give me concerning Conditions, (viz.) for the chooſing or refuſing a condition; ſo that I may not do what is contrary the Will of God, and to my own good?
Anſw. For Anſwer to this, I ſhall give you in ſome Directions, with which I ſhall conclude this Subject, and they are of two ſorts.
Some
General.
Particular.
1. General. You muſt not be your own chooſers of conditions, but let God chooſe for you. As the Pſalmiſt's expreſſion is, Pſal. 47. 4. He ſhall chooſe our inheritance for us. It is good for us, not to be our own chooſers of conditions, but to let the Lord chooſers for us. It is an excellent thing, and that that ſpeaks much Submiſſion to the Will of God; When in reſpect of outward conditions, we can ſay, Lord, Thou ſhalt chooſe for me. There are many that are diſcontented if they may not be their own chooſers; And ſay, (as Rachel did concerning children) Give me this, or give me that, or elſe I dye. Herein is the pride of man ſeen, That he muſt have, what he would have, or elſe he thinks it not well, and is ready to charge God fooliſhly. Thus it was with Jonah, becauſe he could not have his will in the deſtruction of Nineveh, and in the enjoyment of his Gourd; he preſently flyeth ont into paſſion againſt God himſelf: As you may read, Jonah 4. VVhen God repented of the evil concerning Nineveh, it diſpleaſed Jonah exceedingly, and he was very angry. And ſee, In a pett he would dye, Verſ. 3. Take away my life from me, for it is better for me to dye then to live. What was the cauſe of all this? Jonah could not have his will in the deſtruction of Nineveh; and ſo thought it was better to dye, then not to have his will: So far did paſſion tranſport him. And then concerning the Gourd, Verſ. 6. We read, how it ſprung up to ſhadow Jonah, and he was exceeding glad of the Gourd. But when the Gourd was ſmitten, and withered, Jonah was exceeding angry; And ſaith, Verſ. 7. It is better for me to dye, then to live. Yea, he proceeds ſo far, as when Verſ. 9. God asked him, VVhether he did well to be angry for the Gourd, as to anſwer, I do well to be angry even to the death. Now, what was the cauſe of all this? But only this, That Jonah could not have his own will, and be his own chooſer. So the great direction, is this, Let the Lord chooſe your condition for you, and let it be as the Lord will. VVe are apt to be our own chooſers, and this cauſeth much ſin and ſorrow. Thus we read of thoſe, in Jer. 42. After the death of Gedaliah, the Forces under Johanah, were in a great ſtrait, VVhether they ſhould ſtay in the Land of Judah, or go into the Land of Egypt. They reſoved at firſt, the Lord ſhould chooſe their condition for them; And thereupon they come to the Prophet, to enquire of God what they ſhould do; And reſolved what ever Anſwer they had from God, whether it were Good, or whether it were Evil, they would hearken to it. As you may ſee, Verſ. 3, 5, 6. But we find, for all this, they reſolved to be their own chooſers, and to have their own wills: And the Prophet telleth them, That they diſſembled in their hearts, when they ſent him to enquire of the Lord. For when God had chooſen for them, and told them what He would have them do, viz. Not to go into Egypt, they would none of his choice, but into Egypt they would go. This is that we are to take heed of, of being our own chooſers of Conditions; but let the Lord chooſe for us. So take notice of theſe moving conſiderations, VVhy we ſhould make the Lord, the chooſer of our conditions, and not be our own chooſers.
1. Now in Goſpel-times, we are not under a Diſtinct Covenant for Temporalls as the Jews were. The Law was to the Jews, a Conditional Covenant for Temporalls, (viz.) for outward Proſperity, and long Life, and temporal Happineſs in the Land of Canaan. VVe find the Old-Testament, runneth moſt upon temporal promiſes. As we may read, Deut. 28. Lev. 27. And hence it was, the people of God in thoſe times, did ſo much ſtumble at the Proſperity of wicked men, and the Afflictions of Godly men; As David, Jeremiah, Habakkuk, and others did. But now under the Goſpel it is otherwayes. Since the coming of Chriſt in the Fleſh, and his pouring forth of Spiritual Bleſſings upon His Church, by the Holy-Ghoſt; He doth not feed his People, with the hopes of thoſe things that are temporal. The New-Testament runs moſt upon Spiritual promiſes: Only here and there, ſome Temporal ones are inſerted, and intermixed; which (we muſt know) are to be underſtood with an exception; and that they ſhall be performed, both when, and as, God ſeeth good. They do not alwayes intimate what ſhall be, But onelyonly this, That, what ever be, it ſhall be for good. So then, having a Covenant made up of better promiſes, then thoſe that are temporal, it ſhould make us willing to be at God's diſpoſing concerning temporalls. It ſhould make us ſay, Lord, ſeeing thou haſt by Covenant, ſettled the higheſt things upon me; Deal with me for outwards as thou wilt.
2. A ſecond moving Conſideration is this, Our unfitneſs to be the chooſers of our own Conditions. Such is our folly and ignorance, that, if God ſhould leave us to our own choice, we ſhould make a very fooliſh choice. We ſhould chooſe conditions, as little children do Books, when they come into their Fathers ſtudies, (viz.) by their gilt Covers, and the gay Pictures that are in them. So would many chooſe conditions, rather by what they ſeem, then by what they are: rather by the fineneſs, then by the fitneſs of a condition. As a child chooſeth a Coat, he looks not ſo much at this, Whether it be fit, as whether it be fine and trimm. If God ſhould leave us, to chooſe our own conditions, we ſhould be apt to chooſe unfit conditions for our ſelves. Our chooſing, would be like a child's in an Apothecaries ſhop, who chooſeth the moſt painted box, when it may be, there is nothing but Rats-bane and Poyſon in it. We are apt to judg of Conditions, by their outſide, and never look what is within the condition. That man that looks no further then upon the outſide of a condition, will never make a right choice. He will be of the number of thoſe, of whom the Lord ſpeaketh, Iſa. 7. 15, 16. Who were apt to chooſe the evil, and refuſe the good. We are indeed children in making a choice of conditions: Ready to take Rats-bane for Sugar, Hemlock for Parſly, and the Berries of deadly Night-ſhade for Cherries. As there is need for a great deal of Spiritual Wiſdom, to judg of conditions; ſo alſo to chooſe conditions. The conſideration of our weakneſſe and folly, ſhould move us, to make the Lord our chooſer for us. How quickly ſhould we undo our ſelves, if the Lord left us but to our own choice. We ſhould inſtead of Bread, chooſe Stones; inſtead of Fiſhes, chooſe Serpents; inſtead of Food, chooſe Poyſon; and inſtead of Bleſſings, chooſe things Burthenſome; and inſtead of what is Really Good, we ſhould chooſe only what is good in Appearance. Men would chooſe Conditions, as many do Wives, (viz.) by their outwards, not their inwards. They chooſe Rich and Fine, rather then fit Wives; Whereas the comfort of Marriage, lieth in fitneſs and ſuitableneſs of Spirit. The fineneſs of a Shoo, is not that that makes it eaſie, but the fitneſs; ſo it is not the fineneſs of a condition, but the fitneſs that makes it good. Plutarch, telleth us this Story of a Roman, He put away his Wife; his Friends thereupon asked him, VVhat fault he found with her? Is ſhe not Honeſt? Is ſhe not Beautiful? He putting out his Foot, ſhewed them his ſhoo, and ſaid, Is not this ſhoo new? Is it not finely made? And yet none of you know where this ſhoo pincheth me. So, if we ſhould be left to chooſe conditions by their outſide, we ſhould chooſe that condition that doth look fine, but yet may prove evil and uneaſie to us.
3. A third moving conſideration, is this, We have a God that is Infinitely Wiſe, and therefore there is great reaſon, we ſhould leave the choice of our condition to Him. He made man, and therefore knowes what is beſt for man: He formed man, and therefore knowes how to frame his condition. Pſal. 103. 14. He knoweth our frame. It is there meant, of our outward frame, (viz.) The frame of our bodies: But it is true of our inward frame, (viz.) the frame of our Spirits. So, He muſt needs know beſt, what condition is beſt for us.
1. He knows what is in man. It is ſaid of Chriſt, (which ſpeaks his Divinity) Joh. 2. 25. He knew what was in man. God knowes man's inwards, and knowes what outwards will beſt ſuit with him. He that made us, knows what condition is beſt for us. He that hath taken meaſure of our Bodies, beſt knowes how to fit us with a Garment: And he that hath meaſured our Foot, beſt knows how to fit us with a Shoo. And God that knowes our Spirits, knowes beſt what condition will ſit them. Heb. 12. 9. He is called, The Father of Spirits. They come from Him who is the higheſt SPIRIT, as from the Fountain. And he is called, Num. 16. 12. The God of the Spirits of all fleſh. He is the God of Spirits, and therefore muſt know the temper of Spirits, and what condition will beſt ſuite with them. As He that hath the Meaſure of our Bodies, is the fitteſt to make a Garment for us; and he that hath the Meaſure of our Foot, is fitteſt to make a Shoo for us: So he that hath the meaſure of our Spirits, is moſt fit to chooſe our conditions for us.
2. As He knoweth what is in man, ſo He knoweth what is in conditions; He knoweth what Effects they will have upon men. As he knoweth our Spirits, ſo he knoweth what conditions will agree with them. We are ſo ignorant, that if we were left to chooſe a condition, we ſhould chooſe that, that may be unſuitable. It is with many in chooſing conditions, as it is with ſome in drinking Wine, who (as I have told you before) ſwallow it greedily becauſe it is pleaſant, but conſider not it's Strength and Operation, and ſo become Intoxicated and Drunken by it. This ſheweth, He is fitteſt to chooſe our condition for us, that knoweth, both what is in us, and what is in conditions; and knoweth how our hearts and conditions will ſuit when they meet. We read of Hazael, That he knew not the Operation, that Honour and Promotion, would have upon his Spirit: When he returned this Anſwer to the Prophet, Am I a dog, that I ſhould do this? How many have deſtroyed themſelves, by chooſing thoſe things, whoſe Operations they knew not. We many times know the Names, when we know not the Natures, and Properties, of things. VVe know Proſperity by Name, when yet we know not it's Operations. VVe know Conditions as ſome know Hearbs, (viz.) their Names, but not their Vertues; but the Skilful Phyſitian knoweth them. God knowes what is in Conditions, and what Operation and Work, they will have upon our Spirits; And therefore is fitteſt to chooſe our condition for us.
4. A fourth moving conſideration is this, God's Soveraignty and Lord-ſhip over us. He is an Independent Majeſty, and we are dependent Creatures. We have a common ſaying, That beggars muſt not be chooſers. VVe are all beggarly creatures, that have nothing but what we receive from God. VVe live on Him, and depend on Him every day, for our daily bread. Now, to be our own chooſers of conditions, ſuits not with this. He is a proud and ſawcy beggar, that will be the chooſer of his own almes. VVe muſt know, God hath put us all into a ſtate of dependency. This ſhould keep us humble, and work us to a ſubmiſſion unto the will of God, and to be diſpoſed of by Him. VVe read of Pharoah, how he forgot himſelf in this particular, Ezek. 29. 3. He waxed proud, becauſe his Land was watered by the River Nilus. Thus it was in that Country, They had not ſhowres from Heaven, as other Countries had: For, Nilus at a certain time did overflow, and ſo did enrich the Land. Upon this, Pharoah thought, that he depended not upon God, for the fruitfulneſs of his Country; and preſumes to ſay, Is not the River mine? VVe muſt know, we are all dependent creatures: VVhat we have, was firſt in God's Hand, before it was in ours: As what we give to a beggar, was firſt in our hands, before it was in his.
5. A fifth moving conſideration, is, Our own unworthineſs. VVhat do we deſerve? VVe forget this, when we would have our own wills. VVhen we would chooſe our Conditions, may not the Lord Anſwer us, as we do a proud beggar, that is not contented with his almes, VVhy, what do you deſerve? Let God put us into what condition he will, we ſhould conſider, It is better then we do deſerve. It is the confeſſion of Jacob, Gen. 32. 10. I am leſs then the least of all thy mercies. VVho is it, that can look upon himſelf as ſuch, and yet ſtand upon it, to have what he will?
6. A ſixth moving conſideration, is, To let the Lord chooſe our condition for us, is the way to have comfort in our condition. There is no loſs in it: VVhereas we ſhall be loſers, in being our own chooſers. There is comfort in leaving our ſelves to God, to chooſe our condition for us. Let the condition be never ſo uncomfortable, yet this puts comfort into it; That it is the condition, that God hath choſen for me, and ſo muſt needs be beſt for me. A mans condition may be ſuch, as may not ſuit with his own Carnal will and deſires; yet, this is that, that gives comfort to a Chriſtian, VVhen he can ſay, This is not a condition that is of my own chooſing, but the Lord hath choſen it for me. VVe read of Abraham, when the Lord called him out of his own Country, he went forth, not knowing whither he went, Heb. 11. Abraham did not loſe by doing this, and by making God his chooſer of a place for him. To cloſe this; Know, you will be no loſers in the end, in letting the Lord chooſe your condition for you. Remember what Moſes told Iſrael, Deut. 8. 16. That God did all that he had done to them, to do them good at their latter end. VVe may be aſſured, when we leave it to God to chooſe our condition for us, it ſhall be, firſt or laſt, good for us.
7. A ſeventh moving conſideration, is this, They have always been loſers, that have been their own chooſers of conditions. Look through the Scripture, you will find that they were, at firſt or laſt, unhappy in their choice: And that thoſe, who would have their own wills, had, in the end, no cauſe to rejoyce. VVe read of Rachels paſſionate wiſh, Give me children, or elſe I dye. And what got ſhe by it? She died in Child-bearing. VVe read, Pſal. 78. 18. of thoſe, that required meat for their lusts. God gave them meat for their hunger, but they muſt have meat for their luſts. And ſee what came of it, Verſ. 30. While the meat was yet in their mouths, the Wrath of God came upon them, &c. I ſhall refer you, to Jer. 42. 10. Jer. 43. 9, 10. Jer. 44. 26, 28. VVhere you may ſee, What thoſe got, that would be their own chooſers. Remember, this makes a condition a ſnare to us, When it is a condition of our own chooſing. 1 Tim. 6. 9. foreign; They that will be Rich, (i. e.) Rich whether God will or no: Who make it their aim, and deſign, and full purpoſe to be Rich, come of it what will, we may ſee, what comes of it, (viz.) They fall into temptations, and into ſnares.
Quest. But how may a man know, that he is not the chooſer of his own condition?
Anſw. In General. Conſider this, Conditions are the higher and lower Rooms and Seats, in this great Houſe of the World. As you know at a Table, there are the higher and lower Seats. As we read, Math. 23. 6. That the Phariſees did love the uppermost Seats at Tables. VVe are apt to affect the higher conditions, but we ſhould look to this, Whether the place we sit in, be the place of God's chooſing? VVhether we did not place our ſelves? But, whether it be the place the great Maſter of the Family placed us in? According to the Counſel of our Saviour, Luk. 14. 8, 10. It is ſaid of Jeſus Chriſt, in reſpect of his Prieſtly Office, Heb. 5. 5. He glorified not himſelf to be made an High-Priest. (i. e.) He did not place himſelf in that Office. It was not an Office of his own chooſing, but he was called to it by the Father. VVe ſhould conſider, VVhether we do not take the Honour to our ſelves, of placing our ſelves in conditions? VVe read, when Elijah was threatned by Jezabel, 1 King. 19. 3. He fled for his life to Beerſheba which belonged to Judah; he fled out of Iſrael, and thence he went to Horeb, and came into a Cave. See Verſ. 9. Behold the word of the Lord came to him, And he ſaid to him, What doest thou here, Elijah? And ſo he asked him again, Verſ. 13. What doest thou here, Elijah? And we find he could give no good account of his being there. We ſhould conſider when we are in a condition, What account, we can give to God of it. What anſwer we can make, when we are asked, How came you there? When we are either in a Proſperous or an Adverſe condition, and are asked, How we came there? what anſwer can you give? Can you ſay, Lord, It is the Condition that thou haſt choſen for me; and I am here by thy Diſpoſal and Appointment?
Now, this having been ſpoken in General; I ſhall come to ſhew you in ſome particulars, How a man may know, that he is not the chooſer of his own condition.
1. He that is not his own chooſer, is not guided by his own Counſel, but by God's Counſel. He conſulteth more with God, concerning a condition, then with his own Heart and Spirit. It is thus with many; when they look upon conditions, they fall to Conſulting with their own Carnal Hearts, and Carnal Friends, and to conſider, What is for their outward Eaſe, and Pleaſure, and Profit: But ſay not, as David did, It is good for me to draw near to God. They ask not Counſel of God, concerning their Condition. Ezr. 8. 21, 22. when Ezra was to go from Babylon to Jeruſalem, he asked Counſel of God. It is ſaid, He proclaimed a Fast at the River of Ahava, to ſeek of God a right way for them, and their little ones, and for all their ſubstance. Where you may ſee, They would have God chooſe their way for them. We read, 1 Sam. 14. 36. When Saul made the Motion of going after the Philistines, and to fall upon them by night, The people anſwered, Do whatſoever ſeemeth good to thee: But the Prieſt ſaid, Let us draw near hither unto God. (q. d.) Let us not be our own Counſellors, but let us ask Counſel of God. Now in asking Counſel of God concerning a condition, we are to look to this, That it be,
1. Without Diſſimulation.
2. Without Self-Reſervation.
1. Without Diſſimulation. We read of thoſe, Jer. 42. that would have the Prophet inquire of God for them: They made as though they would Steer their Courſe, by his Counſel. But yet we find, they would be their own chooſers. For the Prophet telleth them, Verſ. 20. You diſſembled in your hearts, when you ſent me to enquire of the Lord. They ſent to enquire of God, when they were reſolved before what to do.
2. Without Self-Reſervation. Of this were thoſe guilty, Jer. 42. 6. Though they ſaid, Whether it be good, or whether it be evil, we will obey the Voice of the Lord. (i. e.) Let God's anſwer be what it will, we will hearken to it. And yet we do find, That, becauſe the Lord's Anſwer did not agree with their wills, They would not hearken to it. So that we ſee, When they made that promiſe to the Prophet, it was with this Reſervation, Provided, that the Anſwer that comes from God, be anſwerable to our deſires. Thus they became their own chooſers, and rejected the Counſel of God, to their own deſtruction.
2. This ſpeaks, we are not our own chooſers of Conditions, (viz.) When Lawfull means are not neglected; nor Unlawful means uſed.
1. When Lawful means are not neglected, for the avoiding of the Evils of Affliction. There are many that do create croſſes to themſelves. We are to bear thoſe Croſſes that God layeth upon us; but we are not to make our own croſſes. There is little comfort, in bearing a croſs that is of our own making. It is one thing, when God makes us ſick, or poor, &c. And another thing when we make our ſelves ſo, by the neglect of means.
2. When Unlawful means, are not uſed to mend and better our outward condition. Some there are that God hath placed low: And, not being contented, they fall upon the uſe of unlawful means, to raiſe themſelves: And will not waite for the Invitations of Providence till God bid them ſit up higher. There is an expreſſion, Prov. 28. 30. He that maketh haste to be Rich, ſhall not be Innocent. There is a making haſte to be Rich. Some will not keep the Road, but will break Hedges, and think to find a nearer way to be Rich, by the uſe of unlawful means.
3. This ſpeaks, we are not our own chooſers of Conditions, (viz.) When croſs-Providences do not diſcontent us. When what pleaſeth God, pleaſeth us. When we can ſay, as Job did, Shall we receive good at the hands of God, and ſhall we not receive evil? It is then right, When what pleaſeth God, pleaſeth us. There is a known Story, of the anſwer that a Shepheard returned to ſome Travailers, who asked him, What weather they ſhould have? Such weather as I pleaſe, ſaith he; and told them, The weather would be ſuch as God pleaſed, but what pleaſed God, pleaſed him. It is then right, When what pleaſeth God, pleaſeth us.
4. This ſpeaks, that we are not our own chooſers of conditions, (viz.) When outward good things are prayed for, and outward evills are prayed againſt, With ſubmiſſion to the Will of God. Our Saviour telleth us, John 5. 30. He came not to ſeek his own will, but the Will of Him that ſent him. And when he was to drink of that bitter Cup, though he had prayed, it might paſs from him; yet he addeth, Mat. 26. 39. Not my Will, but Thine be done So John 12. 27. Father (ſaith he) Glorify thy ſelf. When he had prayed before, to be kept from that hour, yet he cometh in with this, Father, Glorify thy ſelf. (q. d.) What ever becometh of me, Yet Father, Glorify thy ſelf. We ſhould Imitate Jeſus Chriſt in this, and ſay, Lord, Let not my will, but thy Will be done. VVe ſhould in praying, either for outward good things, or againſt outward evills, ſay, as thoſe did, Acts 21. 14. The will of the Lord be done. VVe have an expreſſion, 1 Joh. 5. 14. This confidence we have, that if we ask any thing according to his Will, he heareth us. This is the way to be heard, when we ask not only according to his Revealed Will, but with Submiſſion to his Secret Will. The Rule for the right uſing of the great Ordinance of Prayer, is, Asking according to the VVill of God. It is not asking according to our own wills. It is not to ask what we will, for that is to be our own chooſers. In prayer, there is a making known of our deſires to God, both for the beſtowing the good things that we need, and averting the evils that we fear; and, in all this, there muſt be a ſubmiſſion to the will of God. In the beſt of Saints, there is Grace and Nature. Nature would have it's will, but then Grace cometh, and cauſeth a ſubmiſſion to God's will; And ſaith, as our Saviour did, Let not my will, but thine be done.
5. You may know, you are not your own chooſers of Conditions, by this, (viz.) When you are not too careful about the Iſſues, and Events of things. It is thus with ſome, They can be content to uſe the Means; but trouble themſelves, about the Iſſue, and Event. Some are content, that God ſhould preſcribe them the Means, but they would appoint the Succeſs. When we can uſe Means, and leave the Iſſue to God, without a diſtruſtful thought, then it is right. We have an expreſſion of Joab's, 1 Chron. 19. 13. When the children of Ammon came againſt David, he ſent Joab forth with his Army to give them Battle; and the Counſel that Joab gave to his brother Abiſhai, was this; Be of good Courage, and let us behave our ſelves Valiantly for our People, and for the Cities of our God; and, let the Lord do that which is good in his ſight. q. d. Let us uſe the Means, and leave the Iſſue, and Succeſs, to God. Joab knew, that the iſſues of Warr, were in the hands of God, and therefore left them to Him. Our thoughtfulneſs about the Iſſues of things, proceedeth from a deſire that is in us, to be our own chooſers. This is forbidden, Phil. 4. 6. In nothing be careful. The care forbidden, is about the Iſſues and Events of things: And ſuch a Care beſpeaks a fear, that things will not fall out according to our Deſires, and Expectations; and ſpeaks our deſire of being our own Chooſers.
6. This ſpeaks our not being our own Chooſers of a condition, (viz.) When we have a Promiſe, and can reſt upon Providence to bring it about, without ſhewing the way, how to do it. Remember, we are to ſerve Providence, but not to go before it. When we go about, to teach Providence its way, How to bring to paſs a Promiſe, this ſpeaks a deſire in us, of being our own chooſers. Thus it was with Rebeccah, when the promiſe was concerning her Sons, That the elder ſhould ſerve the younger: Yet ſhe could not be content with that, but muſt deviſe a way of her own, how to bring it to paſs. As if God needed her Sin, and her Shifting, to bring to paſs, what he had promiſed. Providence needeth not our Midwiſery, to bring to paſs Gods Purpoſes. Concerning them, we may ſay, as the Egyptian Midwives did of the Iſraelitiſh women, That they were lively, and were Delivered before the Midwives came to them. So, let me ſay of Providences, and Promiſes, They need not our help, for their being Delivered. The truth is, we are too apt to mix our Wiſdom with God's, and to direct his Providence how to Work. Job 38. 2. (Saith God) Who is this, that darkneth wiſdom, with words without knowledge? How many be there, that darken providence with their own ſinful Inventions? As though they would teach God, how to bring to paſs, and perform his own Promiſes. It is then right, When we can wait upon God, for the performance of his Promiſes in his own Way; And this ſpeaks, We are not our own chooſers.
7. This ſpeaks we are not our own chooſers of a condition, (viz.) When we can wait God's time (if it be ſad), for the change of it. There is an Expreſſion of the Lord's, Jer. 49. 19. Who will appoint me the time? Some there are, that will preſume to appoint God the time, when He ſhall alter things, and change their conditon. We read, John 2. At the Marriage of Cana when they wanted wine; Christs Mother ſaid to him, They have no wine, Verſ. 3. But he anſwereth her, Verſ. 4. Mine hour is not yet come. Thus we would ſet God the time, of changing our Water into Wine. When we need a Mercy, then is our time to ſeek it; but we are to wait God's time for the beſtowing of it. We are not to ſet God a day, but wait. As Habukkuk ſaid he would do, Hab. 2. 1, 2, 3. He would get him into his Watch-Tower. He knew the Viſion was for an appointed time, and ſo would wait God's time, for the deliverance of his people.
8. This ſpeaks, we are not our own chooſers of conditions, (viz.) When the Iſſue and Succeſs, and Event of things, doth not diſcontent us. Of this I have ſpoken before, and therefore do but touch it. Bernard hath a paſſage, Quadr-Serm. 6. Enitendum ut ſit nobis cum Deo una voluntas; &, quaecunque ei placent, placeant & nobis, We ought to endeavour, that our wills may be one with God's; and that whatſoever pleaſeth Him, may pleaſe us. But of this I have ſpoken before.
Quest. But ſome may ask, Whether it be lawful for a man to wiſh, that a thing had fallen out otherwiſe then it did? As when a loſs or croſs befalleth us, Whether we may lawfully wiſh, it had not been ſo?
Anſw. I ſhall ſpeak ſomewhat to the Anſwer of this Queſtion. So, we muſt diſtinguiſh between things that are
1. Offenſive to God.
2. Troubleſome to us.
1. For things that are Offenſive to God, VVe may lawfully wiſh they had not been. VVe find the Lord himſelf wiſhing that, Pſal. 81. 13. O that my people had hearkened to me, and that Iſrael had walked in my way. So that, To wiſh, that thoſe evills that offend God, had not been, is lawful.
2. There are Evils Troubleſome to us. And about them lieth the Queſtion, VVhether it be lawful for us to wiſh, whether ſuch evils had not befallen us.
For anſwer to that: Though in ſome caſes it may be lawful, yet I ſhall ſhew you in ſome caſes it is unlawful.
1. When the wiſh proceedeth from an unwillingneſs to be under the Croſs. We may ſit down and bewail the ſtate of things, and ſo may wiſh things were otherwiſe then they are; but then we muſt ſee, that this proceeds not from delicacy of ſpirit, and unwillingneſs to be under the Croſs. A Chriſtian ſhould love to ſuffer, though he loveth not that which he ſuffereth.
2. The wiſh is Evil, when it proceedeth from Murmuring and Diſcontentedneſs of ſpirit, with the Providences and Diſpenſations of God. Then to wiſh, ſuch and ſuch a thing had not been, is ſinful, and a kind of ſecret blaſphemy; When we fall upon cenſuring God's Adminiſtrations: This is to make our ſelves wiſer than God.
Now conſider in what caſes we may wiſh things had not fallen out, ſo as to make ſuch wiſhes lawful.
1. When they are not Abſolute, but Hypothetical. When the wiſh is only thus; If God had been ſo pleaſed; or, If the Lord had ſeen it good.
2. When it is only by way of bewailing the ſtate of things, but yet there is a willingneſs to ſubmit to God.
3. When in theſe our wiſhes, we mix Faith with our Tears; and, under black and ſad Diſpenſations, we believe that God is good, and good to us. As the Pſalmiſt ſaith, Pſal. 73. 1. Yet God is good to Iſrael. To cloſe this: We are to conſider two things,
1. We may wiſh that, that God wills not, and yet not ſin. As the deliverance of a people from Judgment, whom God intends to Deſtroy.
2. We may ſin in wiſhing, and deſiring what God willeth, (I mean in reſpect of His Secret Will) as the death of a Father, a Child; and Husband, a Wife: For whoſe lives we may lawfully pray, when they are ſick, though it may be the will of God that they ſhall dye. This yet to be with a Submiſſion to His will, though not yet Revealed.
Thus I have given you Directions in General, concerning your chooſing of conditions.
I now come to give you in ſome particular ones.
1. Seek not great things for your ſelves, but deſire only things that are convenient. We are apt to have our longings after things that are unfit for us. We read of thoſe, Rom. 1. 28. Who did things that were not convenient. So there are many, who deſire things that are not convenient, Jer. 45. Verſ. the laſt, The Lord giveth Baruch a ſharp reproof for this, And ſeekest thou great things for thy ſelf? Seek them not. We ſhould ſtill remember Agur his wiſh, Prov. 30. 8. Feed me with food convenient for me. According to the Original, it is, Feed me with the bread of my allowance. (i. e.) that that is my proportion. Tremelius rendreth it, Demenſum, mine allowance. Some think, that Demenſum ſignifieth, a monthly proportion of food, deriving the word a menſe: Some think, it is a metiendo, from meaſuring. So Agur prayeth for his meaſured allowance, (i. e.) ſuch an allowance as did ſuit with the neceſſary occaſions of his life. We read of Jacob, when he was going to Padan-Aram, Gen. 28. 20. that he vowed a vow; And ſee what he deſireth of God? It is, bread to eat, and rayment to put on. He deſireth not Honour, and Riches, and great things, but things neceſſary and convenient. He deſireth not delicates, (as the children of Iſrael did) to be meat for his lust, but bread for his hunger: If thou wilt give me (ſaith he) bread to eat. And then he deſired not cloaths for his pride, but raiment to put on, (viz.) cloaths to cover his nakedneſs. The Apoſtle, Rom. 12. 16. among thoſe Aphoriſms or Aphoriſtical, precepts, he gives concerning practice, he gives ſome concerning conditions, Minde not high things, but condeſcend to men of low estate. Minde not high things, foreign. And whereas our Tranſlation reads it, condeſcend to men of low estate, in the Greek, it is only, foreign, and may be rendred, low Things. And ſo the Antitheſis requireth that it ſhould be the neuter gender, anſwering to foreign, high things. It is as if the Apoſtle had ſaid, Mind not high things, but condeſcend to low things. The ſame Apoſtle ſaith, 1 Tim. 6. 8. Having food and raiment, let us be therewith content. Contentment is the reſt of the Deſire; having that that is neceſſary and convenient, we ſhould deſire no more. And the Apoſtle gives the reaſon, Ver. 7. For we brought nothing into this world, neither may we carry any thing out.
Here I ſhall do Two things:
1. Shew you the Good of deſiring only what is fit, and convenient.
2. How a man may judge of Conveniency, and how he may know what is convenient for him.
I. Conſider the Good of deſiring what is only convenient, and of that condition that is fit for us.
1. It is the condition that is freeſt from Temptations, and ſo the beſt condition. The temptation commonly lyeth beyond the line of conveniency. The Apoſtle ſaith, 1 Tim. 6. 9. That they that will be rich, fall into many ſnares, &c. When men are not content with neceſſary things, and convenient things; but they muſt have Great things, and an Abundance; they lay themſelves open to, and fall under, many temptations. This Agur doth acknowledg, Prov. 30. 8, 9. In a Storm, that Ship is in leaſt danger, that carrieth the loweſt Sayl. The things of this Life, are things we eaſily ſin in; Great things make us lyable to great Temptations. And this is one reaſon, why the apoſtle exhorteth, that Prayer ſhould be made for great Perſons, viz. For Kings, and ſuch as are in Authority, 1 Tim. 2. 2.
Chriſtians, you are to obſerve, there are two ſorts of perſons the Tempter is ready to work upon, and to get advantage of;
1. Of ſuch as are in a High condition.
2. Of ſuch as are in a Low condition.
1. Such as are in a high condition; who ſail with Top, and Top-gallant. Hence it is, that our Saviour ſaith, It is hard for a Rich man to enter into the Kingdom of Heaven. It is rare, to find Great men, and Rich men, Good men.
2. Such as are in a Low condition, and are Diſcontented with it; That would have higher, and fuller Sailes: i.e. Better, and greater things. Theſe through their diſcontedneſs, lay themſelves open to Temptations. It is obſerved of Witches, who have given themſelves up to the Devil; that they are (for the moſt part) ſuch as are Old, and Melancholy Women eſpecially, & ſuch as are of the poorer, and meaner Sort: And one reaſon of it, is, Their being diſcontented with the means of their condition. Remember this, Our being contented with things convenient, without ſeeking great things for our ſelves, will free us from many temptations. There is a Story of a Roman, that had great Bribes ſent him, and other great Rewards promiſed him: The meſſenger that brought them, found him at Dinner with a diſh of Turnips. He gave this Anſwer to the meſſenger, Carry back your Preſents: he that can be content with ſuch Fare, needeth them not.
2. A convenient eſtate is, the eſtate that is moſt eaſy. Thoſe are fit things that are moſt eaſy; that ſhoo is the eaſieſt, that fits our foot. It is ſaid of Abraham, Gen. 13. 2. that he was very rich. The Hebrew word rendred rich, ſignifieth Heavy, viz. Abraham was very Heavy. Great things are burthenſom, and heavy things; when things convenient are not ſo. They are attended with a double burthen.
1. A burthen of Duties
2. A burthen of Cares.
1. A burthen of Duties. Much will be required of thoſe, to whom God hath given much of the things of this Life. The more Honour and Riches any have, the more Duty is expected.
2. A burthen of Cares. Great things are attended with great Cares, and great Fears. Eccleſ. 5. 12. The ſleep of a Labouring man is ſweet, but the abundance of the Rich will not ſuffer him to ſleep. The Rich mans care of getting, and his fear of loſing, depriveth him of his reſt. It is with ſuch, as it is with thoſe troubled with that diſeaſe called Ephialtes, or Night-mare; they feel a burthen in their ſleep, and think they have a Mountain lying upon their breſts. Know this, A Convenient eſtate is the moſt eaſie, and is not attended with thoſe troubles and burthens, as Great things are. We know, Garments that ſit cloſe to us, are eaſieſt for us. A looſe garment, as a Cloak, &c. in a windy day, becomes troubleſom. A ſtaff is a help to a man in his Journey, but a Bundle of ſtaves is a burthen. From all this, you may gather, That a convenient eſtate is the moſt eaſie.
3. A convenient eſtate is the ſafeſt, and moſt ſecure, in reſpect of outward dangers. It makes us leſs liable to Envy, and Hatred. The Hiſtorian ſaid of the Roman Emperours, That they got nothing by being Emperours, niſi ut citius interficerentur; but that they were killed the ſooner. Low Trees ſtand in thoſe Tempeſts that overturn the tall ones. Great things do but ſet us upon a Pinacle, from whence we are ready, every moment, to fall, and break our Necks.
4. Conſider this, Things convenient, are moſt commodious for us as Chriſtians. Do but conſider, what Chriſtianity is compared to, in Scripture; and you will find, That great, and ſuperfluous things, do not ſuit with it. It is compared to three things.
To a Race.
To a Warfar.
To a Pilgrimage.
1. To a Race. 1 Cor. 9. 24. Know you not, that they that run in a race, run all, &c. They knew it well, for the Isthmian-Games were at Corinth, Verſ. 24. So run that you may obtain. This ſheweth that Chriſtianity is a Race: Now when a man is to run a Race, he chooſeth that habit that is moſt leight. Some have loſt the Race, by the over-burthening of themſelves. It is thus with ſome, They never know when they have enough: And never conſider, Can I run this Race with all theſe cumberſome things about me? They load themſelves with thick clay, which unfits them to run that Race. This made our Saviour ſay, That it was hard for a Rich man to enter into the Kingdom of Heaven. That man that deſireth only convenient things, hath advantage of him that burtheneth himſelf with things unneceſſary and ſuperfluous. The Apoſtle ſaith, Heb. 12. 1. That we ſhould cast off what preſſeth us down, and run with patience, the race that is ſet before us. The things of this life, are things that are burthenſome and heavy, and muſt needs make us run the Race with the more difficulty. I ſhall conclude this, with a Story I have heard of a Pluraliſt that had two Benefices: He being viſited by a Miniſter upon his Death-bed, and ſpeaking of his hope of going to Heaven: The Miniſter Replied, Our Saviour telleth us, That narrow is the way, and strait is the gate that leadeth to life. And do you think to enter Heaven, with two Steeples on your back?
2. Chriſtianity is compared to a Warfar. As you may ſee, 1 Tim. 1. 18. 1 Tim. 6. 12. Now, how is it with ſuch men as goe to War? They entangle not themſelves with the Affairs of this life. 2 Tim. 24. A loaded Souldier, full of ſpoil and plunder, is unfit to fight. Convenient things are moſt fit for Chriſtian-Souldiers; and when we deſire things beyond the line of conveniency, we forget that by our profeſſion we are ſuch.
3. Chriſtianity is called a Pilgrimage. Chriſtians are ſaid to be Strangers and Pilgrims. Travellers deſire not to burthen themſelves with things unneceſſary and cumberſome. I told you before, a ſtaff in a Journy is helpful, but a bundle of ſtaves is burthenſome. It was the manner of the Jews, to wear long garments: But when they were to go a Journy, they did truſs and tuck them up, that they might not hinder them in their Journy. A long garment is apt to make us fall. Convenient things are moſt ſuitable for us, as we are Pilgrims.
Thus, you ſee the good of things, only-Convenient.