A Posing Question Put by the Wise Man, Treatise · Chapter 10
CHAP. X.
II. HE that will take a right View of a Condition, muſt take a right Standing for the Viewing of it. Conditions muſt be viewed at a due and convenient Diſtance. It is in the viewing of a Condition, as it is in the viewing of a Picture; the Art in Drawing, is beſt diſcerned at ſome convenient diſtance. The reaſon why many are miſtaken about their Conditions, is, Their ſetting their Conditions too near them, when they take a View of them. Thus they ſet the Comforts of a condition, and the Croſſes of a condition, ſo near to them, that they cannot take a right View of them. It is with men, in this Caſe, as it is with a man in the midſt of a great Wood, or in the midſt of a great City. When he is at ſome diſtance from them, he hath a fuller View of them, than when he was in the midſt of them, becauſe his ſight is bounded, and terminated, that he can ſee but a little way. He ſeeth, it may be, but a Street, or ſome part of a Street; When, being but at ſome convenient Diſtance from the City, and having a little advantage of Ground, he hath a full view of the City, in reſpect of Greatneſs, Length, Circuit, &c. Thus it is, in reſpect of conditions; When a man is in the midſt of the comforts of a condition, in the midſt of his Honour, Wealth, and Proſperity, he ſeeth but a little way, and cannot take a full View of his condition. So it is, when a man is in the midſt of his Croſſes, and Afflictions, he diſcerneth but a little of his condition. And thus, not taking a right View of their Conditions, they make a falſe Judgement of them. Solomon hath a paſſage, Prov. 18. 1. Through deſire, a man having ſeparated himſelf, ſeeketh, or intermedleth, with all wiſdom. The words are diverſly interpreted. In the Margin we read thus, He that ſeparateth himſelf, ſeeketh according to his deſire, and intermedleth in every buſineſs. The meaning ſeemeth to be this, That a man, that ſeeketh after Wiſdom and Knowledg, hath his retirements; His deſire of Wiſdom, makes him ſometimes come off from his ſecular employments, and ſet them at a diſtance from him. It makes him ſequeſter himſelf from all his worldly Buſineſſes, that he may ſeek after Wiſdom; and that he may be the freer for Study, and Meditation, and a conſideration of things, What they are. Thus it is, in reſpect of Conditions. If a man will take a right View of his condition, and will get Wiſdom, to make a judgment of it; he muſt, for a while, (as I may ſay) ſeparate himſelf from it, and look upon it at ſome Diſtance. The Apoſtle gives this Direction, for the taking of a right View of conditions, 1 Cor. 7. 29, 30, 31. Let thoſe that have Wives, be as though they had none; and they that Rejoyce, as though they rejoyced not; and they that Poſſeſs, as though they poſſeſſed not, &c. This ſheweth us, that then we take a right View of things, when we look on them at a diſtance. Thoſe things are worſt ſeen, that we are on the ſame ſide with. An Houſe is beſt viewed, when we are on the other ſide the Street. So it is in reſpect of Conditions; we ſhould view the condition, as though we were not in the condition. And ſo for an Afflicted condition, we ſhould view it at a diſtance. Let them (ſaith the Apoſtle) that weep, be as though they wept not. Thus the beſt view of a condition, is, To look upon a condition, to view it upon the other ſide of the Street, to view it at a Diſtance. It is often-times Self in a condition, that hinders from taking a right View of a condition. If we could ſeparate our ſelves from our Conditions, and look upon them, as other mens Conditions, and not our own, we ſhould take the better View of them. There was a Nobleman of this Nation, who had three of his Sons drowned together in the River of Trent: The Father had not, as yet, received the ſad tydings of their Deaths. It was thought good he ſhould be prepared for the tydings, before they came. Upon this account, was that Learned, and Prudent Prelate, Biſhop King, deſired to go to him. He very wiſely managed the buſineſs. He did not, at firſt, tell the Nobleman what was befallen him; but fell upon a General diſcourſe of an Afflicted condition, and ſo gave the Nobleman a view of his condition afar off. The Nobleman aſſented to all the Biſhop ſaid, and anſwered, That if God ſhould bring him into ſuch a condition, he did hope, he ſhould be content, and ſubmit to His will. Upon this, the Biſhop brings the condition nearer to him, and putteth this Queſtion to him: Admit the Lord ſhould take from you, your worldly Enjoyments, your outward Comforts; and ſhould break off the Olive-Branches from about your Table. The Nobleman anſwered, That he hoped he ſhould be therewith content. Upon this, the Biſhop came nearer, and told him, It was his condition, That his Sons were drowned; and therefore deſired him to do as he had ſaid▪ If he had, at firſt, ſhewed him what was his condition, he had been at a loſſe, in taking a View of it. Herein was the Prudence of the Biſhop ſeen, In giving him a View of it at a diſtance. So the beſt way for the taking a right View of conditions, is, To view them at a diſtance.
Thus for the general Directions, concerning
What is to be
Known
Done
by thoſe, That will make a Judgment of Conditions.
I come now to the Particular Directions, Concerning the making a Judgement of Conditions: And ſo, how a man may know, What is good for him in this life. So here we are to ſhew, How a man may make a Judgement, both of a Proſperous, and Adverſe Condition.
1. Concerning the making a Judgement of a Proſperous condition. The Queſtion is this:
Question. How may a Man know, That a Proſperous condition is good for a man in this Life?
Anſw. By theſe things a Man may know it.
1. If outward proſperity, be no hindrance, to Inward and Spiritual Proſperity. It was the Wiſh of St. John, concerning Gaius, 3. Epiſt. V. 2. I wiſh thou mayest Proſper and be in Health, even as thy Soul Proſpereth. Some think, that Gaius had a Sickly Body, but an Healthy Soul. The contrary is ſeen by many, They have Healthy, and Proſpering Bodies, but Unhealthy, and Unproſpering Souls. Thus it is with many, They have Proſpering Eſtates, but Poor, and Unproſpering Souls. Their outwards, eat up their inwards; As Pharaohs lean Kine, did eat up the Fat. There are many, whoſe worldly Riches, do eat up their Spiritual. Though they are Rich in the world, yet they are not Rich towards God, and in reſpect of their Souls. How many are there, whom outward Fulneſs cauſeth to deſpiſe the Hony-Comb of the Goſpel? Remember this, When a mans outward condition, is accompanied with the Soul's improſperity, it is naught for him. When, in a proſperous condition, men are thoughtleſs of their Soul's proſperity; This ſpeaketh a condition Evil for a man.
2. We may know it thus, If we uſe the things of a Proſperous Condition with right Conſiderations,
1. Of their Changeableneſs.
2. Of their Dangerouſneſs.
3. Of their Uſefulneſs.
4. Of their Inferiority.
5. Of their Emptineſs.
6. Of our own Mortality.
7. Of the Accompt to be given.
1. If we uſe them, with a right Conſideration of their Changeableneſs. Some there are, who, when they are ſet upon a Mountain of Proſperity, think their Mountain to be ſo Strong, that it cannot be Removed. This was Davids fault, when he ſaid in his Proſperity, He ſhould never be removed, Job telleth us, That in the day of his Proſperity, he thought of Adverſity. He looked upon the things of his condition as changeable, and ſo he found them to be; when of the Richeſt man in the Eaſt, he became the pooreſt man in the world. We muſt know, The beſt things of a condition, are mutable: The Comforts of a condition, may become Croſſes. Children are looked upon as Comforts; And yet we read of Augustus, that he had three Daughters, and that they proved ſuch croſſes to him, that he was wont to call them, His Tria Carcinomata, His three Ulcers or Botches: And he was often heard to ſay, Vtinam vel coelebs vixiſſem, vel orbus periiſſem. Oh, that I had either lived Unmarried, or dyed Childleſs. It is then right, When we uſe the things of a Proſperous Condition with right Conſiderations of their Vanity, Brevity, Mortality, Mutability. There was an Ambaſſador from a Great Prince, that had this Sentence Engraven upon his Watch, which he read once every day, Favour may turn into Disfavour, and Grace into Diſgrace. But of this, I have ſpoken in a former Tract.
2. When we uſe the things of a proſperous condition, with the conſideration of their dangerouſneſs; that they are things in which men Uſually ſin, and in which they may Eaſily ſin. When we conſider, what ſnares and temptations attend that condition; and thereupon, we become more watchful. But of this we have ſpoken before, and ſhall but touch it here.
3. When we uſe the things of a condition, with the right conſideration of their Uſefulneſs; that as they are things uſeful, ſo to conſider, what uſe we make of them. As they are eaſily made matter of ſin, ſo they may be made matter of duty. In this the excellency of a gracious heart is ſeen, in making Duty out of that, out of which others make Sin. Luke 16. 9. Make you friends (ſaith our Saviour) of the unrighteous Mammon. Where Riches are called Unrighteous Mammon, as for other reaſons ſo chiefly for this, Becauſe they are the things that men eaſily, and uſually ſin in. Yet our Saviour ſheweth, they have their uſefulneſs, When he ſaith, Make you friends of them. So then, Would a man know, whether proſperity be good for him; I would ask him this, What uſe he doth make of the things of a proſperous condition? Proſperity is to a man, as a man uſeth it: 1 Cor. 7. 31. The Apoſtle ſpeaketh, of uſing the world, as not abuſing it. Now, a thing is then abuſed, when it is not put to the uſe for which it was given; but put to wrong uſes. Thus there is an abuſing of the world, and the things of a proſperous condition, when we put them to wrong uſes. Thus, many abuſe their Honour, and abuſe their Riches, &c. when they make this uſe of them, To feed their luſts, to hearden their hearts againſt God and His Word, to raiſe their Names and Families, to Oppreſs their Brethren, to make them proud, and high-minded: This is making that uſe of them, that they were not given for; and this is abuſing them. God never gave theſe things, to be food for mens luſts, to feed their pride, and to feed their covetouſneſs. He never gave Riches, and Honour, and Poſſeſſions to men, to make them proud, and high-minded. Thus, many abuſe the good things of this life; Their Wealth, their Apparrel, their very Meat, and Drink; by putting them to other uſes then God intended them for. As the Lord complaineth, Hoſ. 2. 8. She did not know, that I gave her Corn, and Wine, and Oyle, and multiplied their Silver, and their Gold, which they prepared for Baal. They put thoſe things to other uſes, then God intended them for. God never gave thoſe things for that end, To ſerve Baal, and their Idols with them. Thus we ſee, how the Lord telleth Iſrael of her miſ-uſing, and abuſing the things of her Proſperity, Ezek. 16. 10, 11, 12, 13. He telleth her, what He had done for her, how He had Cloathed her with Broidered Garments, and fine Linnen, and Silk; He had decked her with Ornaments, Chains, Bracelets, Jewels, and Gold; He gave her fine Flower, and Hony, and Oyle. Now ſee, to what uſes ſhe put theſe things, you ſhall find, to ſuch uſes as God never intended them for; as you may ſee, Verſ. 16, 17, 18, 19. of the ſaid Chapter, They bestowed all upon Idols. The Lord ſaith, Jer. 7. 31. Of their burning their Sons, and Daughters, in the fire, and Sacrificing them to the Idols, that he commanded them not, neither came it into his heart. So we may ſay, that many put the things of this life, to that Uſe that God never commanded, neither ever intended. So then, in a proſperous condition, we ſhould put this Queſtion to our ſelves, What uſe we make of the things of the condition? In a proſperous condition, Two things are to be eyed by us, for the making a right uſe of the things of the condition.
1. Precepts.
2. Patterns.
1. Precepts in the Scripture, commanding us to what uſe to put the things of a proſperous condition. The Scripture abounds in them, Prov. 3. 9. Honour the Lord with thy ſubstance. Deut. 28. 47. where we may ſee, what is our Duty by the Threatning. Becauſe thou didst not ſerve the Lord with joyfulneſs, and gladneſs of heart, for the abundance of all things; Therefore, &c. Where ſee, What is a man Duty when he is in a proſperous condition? It is this, When God giveth abundance of all things, that we ſhould ſerve Him with joyfulneſs, and gladneſs of heart. God doth not give abundance to men, that they ſhould live more proudly, but that they ſhould ſerve Him more chearfully. When He enlargeth our eſtates, He expecteth the enlargment of our hearts toward Him in Duty, and Service. 1 Tim. 6. 18. Charge them (ſaith the Apoſtle) that are Rich in this world, that they do good, and be ready to distribute, willing to communicate. And Verſ. 19. Laying up in store for themſelves, a good Foundation, &c. Where he ſheweth, what uſes men ſhould put their Riches to, (viz.) to do good with them, to feed the hungry, to cloath the naked. And then, to lay up a good Foundation for the time to come. Some men make only this uſe of their Riches, to lay a foundation of Greatneſs for themſelves, and families, and poſterity, for time to come in this world; but neglect laying a good foundation for themſelves to Eternity. Thus for the Precepts of the Word, concerning the Uſe we ſhould make of the things of a proſperous condition▪
2. We muſt eye Patterns, and ſee what uſes the Saints have made of the things of a proſperous condition. Thus you have Davids example, 2 Sam. 7. 1. when God had given him peace, and proſperity, he conſidereth how he might honour God, with what God had given him; and ſo reſolveth upon building a Houſe for God: And when he found it was the mind of God, that he ſhould not do it, but his ſon Solomon; he thereupon, did bequeath his Gold, and his Silver, to Solomon for that uſe; and ſtirred up the Princes, and Nobles, to do the like, 1 Chron. 29. 12. Riches and Honour (ſaith he) come from thee: and ver. 13. All things come from Thee, and of Thine own have we given Thee. Thus you may ſee what uſe Job made of the things his proſperity, Job 29. 12, 13, &c. You will there ſee, what uſe he made of his Honour, Power, and Wealth.
4. When we uſe the things of a proſperous condition, with a right conſideration of their Inferiority, and Subordination, in relation to higher things. This conſideration, will keep us from ſetting our Hearts, and Affections on them. It will make us ſet Honour and Riches, and the Beſt things of this Life, upon the foot-ſtool, and not upon the throne of our Hearts. In a proſperous condition, we are to ſet the things of it in their due place. Some there are, who ſet them ſo high, as though they were the only things; when, as they are but bona Scabelli, the good things of the Footſtool. It is then Evil, when we have a higher eſteem of them, than we ought to have. Remember, Theſe are not the things that are to have the preneminence. The Apoſtle exhorts us, Col. 3. 1. To thoſe ſeek things that are Above; and ver. 2. To ſet our affections on the things Above, and not on the things of the Earth. He ſpeaketh there of two ſorts of Things; There are foreign, the things Above; And foreign, or, as the Apoſtle ſaith, foreign, the things of the Earth: And biddeth us Seek, and ſet our affections upon the things that are Above. He uſeth two words, viz. foreign, which notes, ſeeking with the whole ſtrength, and endeavour; And foreign, which notes, The minding of thoſe things with the whole Soul. This ſheweth, a man is not to look upon the beſt things of this Life, as thoſe things that are the Beſt. They are to have no more degrees of Affection, then there are degrees of Good in them. It was good Counſel, that one gave to a near Relation of mine, concerning his Horſe; When ſhe ſaw him too much taken with him, ſhe ſaid, Sir, love a Horſe, as a Horſe. So we ſhould the Creature, but as the Creature; and the things of the world, as the things that are inferior to the things of another World. So, then it is right, when we uſe the Good things of this life, with a conſideration of their Inferiority.
5. When we uſe the things of a proſperous condition, with a right conſideration of their Emptineſs and vanity. When your condition is fulleſt, yet you look upon the things of your condition as empty, and that will not give ſatisfaction to the Soul. As their Inferiority ſpeaketh them unſuitable, to the ſpirit of man; ſo their emptineſſe, ſpeaketh them unſatisfactory. It is happy with a man, when he is in a high condition, that he can look upon the things of his condition, as low things; and when he is in a full condition, to look upon all the things of this condition, as empty. When God changeth our condition, then (it may be) we can do it. Then we can ſay, Now I ſee, that Honour, and Riches, are but vain and empty things. But it is beſt, when a man can, in the heighth of his Proſperity, give ſuch a Cenſure of them. When Gilimer, King of the Vandals, was brought priſoner before Justinian, ſitting in Majeſty upon his Throne, he cried out, Vanity of vanities, all is vanity. This he did, in his Adverſe Condition, when he ſtood priſoner at the Bar. They were the words of Solomon; but uttered by him, when he was in the heighth of his Proſperity, and when he ſate upon the Throne. The conſideration of the emptineſs, and vanity, that is in the beſt things of a proſperous condition, will keep a man from taking up with them: It will keep a man from being deceived by them, as promiſing more than they can perform. Our Saviour ſpeaketh of the deceitfulneſs of Riches, Mat. 13. 22. the Greek word, is, foreign, the impoſture, and fallacy of Riches. It ſignifieth, a drawing out of the way. So there is a deceitfulneſs in the things of a proſperous condition; they are apt to draw a man out of the way, to look for comfort, and contentment in them, when it is not to be found. This conſideration, will prevent thoſe Dreams that a man is apt to have in that Condition. As we read, Iſai. 29. 8. of the dreams of the hungry and thirſty man, that he Dreams he Eates and Drinks, but when he awakes, his Soul is empty. Some there are, that Dream of contentment, and ſatisfaction in their condition, that at laſt find it but a phantaſie, and a dream. Thoſe then, that would make a Judgment of a proſperous condition, muſt put the queſtion to themſelves, Whether they uſe the things of their condition, with a conſideration of their emptineſs? We ſay of Wells, when they want Water, that they are empty, though they may be full of other things; as Mud, and Sand, and Stones. So the beſt things of this World, are but empty things; becauſe they have not that in them, that the Soul ſeeketh after, and that will give ſatisfaction to the Soul. There is no Satisfaction, where there is not Suitableneſs. Theſe things were never made for the Soul; and therefore they can no more ſatisfie it, than you can fill a purſe, or a cheſt, with Learning.
6. Do you uſe the things of a proſperous condition, with this conſideration, viz. Of your own Mortality? Then it is right, when we conſider, As the brevity of Worldly things, and that they have an end; ſo, when we conſider our own ends alſo, this conſideration, will make us ſober in the uſe of them. 1 Pet. 4. 7. The Apoſtle exhorteth to Sobriety, in the uſe of the things of this Life, upon this ground, viz. The end of all things is at hand; be ye therefore Sober. Where, by Sobriety, is meant, A moderate uſe of the things of this Life; and the Motive to enforce it, is this, The end of all things is at hand: The end of your worldly Enjoyments, the end of your Lives, and the end of the World it ſelf. This is the Miſery, that many in a proſperous condition, as they conſider not, What the things of their condition are, viz. Corruptible, and Changeable; ſo they conſider not, What themſelves are in their condition, viz. Frail, and Mortal creatures. Some there are, that ſo uſe the things of this Life, as if they ſhould, for ever, live to Enjoy, and Uſe them. The Pſalmiſt telleth us, What man is at his beſt eſtate, Pſal. 39. Surely every man, at his best estate, is altogether Vanity. A proſperous condition is, then, Ill for a man, when it makes him forget his own condition; and it is good for a man, when it holds an agreement with a dying ſtate. 1 Cor. 7. 29. Brethren, (ſaith the Apoſtle) the time is ſhort, &c. As if he ſhould ſay, You have but a ſhort time to enjoy theſe things, To enjoy Wives, and Poſſeſſions, and all the things of this Life: As you know not how ſoon they may be taken from you, ſo you know not, how ſoon you may be taken from them. The time is ſhort. The time, in reſpect of the things themſelves, and their continuance, is ſhort, and the time of your lives is ſhort. If thoſe, that lived in the beginning of the world, gave themſelves ſo much to the building of Cities; it was not much to be wondered at, becauſe they had more time before them, then we have, who live in theſe latter ages. They, by common courſe of nature, lived 500. 600. 700. years; but our time is ſhort, it is drawn into a narrow compaſs; And the conſideration of this, will help us to be ſober, and moderate, in the uſe of the things of that condition; and make us look upon Honour, and Riches, and Relations, as things that we muſt ſhortly part with. It will help us, to uſe them with weaned affections, as a Traveller doth the pleaſures of his Inn; he ſtandeth not to build himſelf a houſe at every pleaſant place he paſſeth by; he conſidereth, he is on his Journy, going to his Home. It is good for a man in a proſperous condition, to have thoughts of his Long-Home, whither he is going. So then, the great queſtion we ſhould put to our ſelves, is this, Whether our uſing the things of this life, be ſuch, as holdeth an agreement with a dying State? Jam. 4. 13, 14. The Apoſtle ſpeaketh of ſome, that would go into ſuch, and ſuch a City, and there live, and get gain: Whereas (ſaith he) you know not what may be on the morrow; for what is your life? It is but a Vapour, &c. As if he ſhould ſay, You conſider not your own Frailty, and Mortality; if you did, you would not be ſo Carnally-confident as you are. Remember in a proſperous condition, you are thoſe that dwell in Tabernacles of Clay, whoſe foundation is in the Duſt, and whoſe breath is in your Noſtrils; dwelling in an open houſe, and ready every moment to depart. Remember you muſt go down to the Grave, and the glory of your condition ſhall not deſcend with you, Pſal. 49. 17.
7. Do you uſe the things of a proſperous condition, with this conſideration, That they are things for which you muſt give an Account? I ſhewed you before, that they have their uſefulneſs, and men muſt give an account, How they have uſed them. We muſt know, a proſperous condition hath many burthens, (viz.) of Dangers, Temptations, Cares, Duties; and here is the greateſt of all, that of an Accompt: Rom. 14. 12. Every one of us, ſhall give account of our ſelves to God. By giving an accompt of our ſelves to God, is (no doubt) implyed; A giving an accompt of our ſelves, in relation to our conditions, (viz.) What we have been? What we have done? How we have demeaned our ſelves in our conditions? What Glory we have brought to God? What Good we have done to others? We read, Mat. 25. There were Talents delivered, and the Master called his ſervants to an account, how they had uſed, and improved thoſe Talents? Some make theſe Talents to be of five ſorts.
1. Thoſe of Nature, (viz.) The Members of the Body, and Faculties of the Mind.
2. Wealth,
3. Authority; as Power, and Offices.
4. Knowledg; as Arts, and Sciences.
5. Grace.
So then, the outward things of a proſperous condition, are things to be accounted for, and then they become evil to a man, when they cauſe him to forget his accompt. Remember; We are accomptable to God, for whatſoever we have from God. The World is but God's great Family, He is the Great Houſe-holder, and every man muſt give an accompt to Him of the things wherewith he is intruſted. We read, Luk. 16. 2. How the unjuſt Steward is called to an accompt; Give accompt of thy Stewardſhip, &c. Every man is a Steward, and hath ſomewat, wherewith he is intruſted. Some have the things of the world, as Honour, Wealth, Authority, &c. Some have thoſe things that concern the Body, as Health, Strength, Beauty. Some have thoſe of the Mind, as Wiſdom, and Underſtanding. Now concerning All, there is a ſtrict Accompt to be given. To whomſoever much is given, of them ſhall much be required. God expects, our Duties ſhould be anſwerable to our Advantages that we have in a condition. We find the Altar that Solomon made, was four times bigger then that of Moſes; if you compare 2 Chron. 4. 1. with Exod. 27. 1. Moſes his Altar was, five Cubits long, and five Cubits broad; but Solomons Altar, was twenty Cubits long, and twenty Cubits broad, Now what is the reaſon of the difference? Surely this, Moſes was in an unſettled condition, but Solomon in a peaceable and flouriſhing Eſtate. And God expects, that our duties and ſervices ſhould be anſwerable to our worldly advantages. Let me tell you, this conſideration of an accompt you have to give, will keep you humble in a proſperous condition; will put you upon improving the things of your condition, for the glory of God, the good of others, and your own benefit; conſidering, they are things you are to give an Accompt of.
Thus for the ſecond thing, whereby a Judgment is to be made of a Proſperous Condition, Whether it be good for a man in this Life.
III. Then is Proſperity good for a man in this life, When it doth not make him to forget the Afflictions of Joſeph. It is then Evil, when our Proſperity makes us to forget thoſe that are in Adverſity. The Lord ſpeaketh of ſuch, Amos 6. 1. They were at eaſe in Sion; ver. 4. They did lie upon beds of Ivory. They did eat the Lambs out of the Flock: They did Chaunt to the ſound of the Viol, (they had their Muſick too.) Ver. 6. They drank Wine in Bowls, (they had their Wine too, and that in Abundance.) And they did Anoint themſelves with the chief Oyntments, (they had their precious Oyntments, ſo that nothing was wanting.) Now, What is their Sin all this while? Why this, They were not grieved for the Afflictions of Joſeph. This was their Sin; Their Proſperity had taken away the ſympathy, and fellow-feeling they ought to have had of Joſeph's Afflictions. Their Fulneſs, made them to forget his Wants. Let me tell you, Proſperity is evil for a man, when it makes him forget the Afflictions of others. It was Evil for thoſe, That they were at eaſe in Sion; and, that they had their Ivory Beds to lie upon, and their Lambs and Calves to feed on; and their Muſick to delight them in; but were not mindful of Joſephs Afflictions: And therefore ſee how they are threatned, ver. 7. They ſhall go captive with the first that go captive: i. e. God would firſt fall upon them. It is ſaid of Dives, Luke 16. 19. That he was cloathed in Purple, and fared Deliciouſly every day: But Lazarus could not partake of ſo much, as the crumbs that fell from his Table. We may ſafely conclude, That, that mans Abundance is naught for him, that makes him to forget the Wants of others: That, that mans Proſperity is naught for him, that makes him to forget the Afflictions of others: That, that mans Eaſe is evil for him, that makes him to forget the Troubles, and Diſquiets of others. Heb. 13. 3. The Apoſtle chargeth them, that they ſhould remember thoſe that are in Bonds, as if they were bound with them. q. d. Though you are at Liberty, yet let not your Liberty deſtroy that ſympathy, and fellow-feeling, you ought to have of your brethrens Bonds, and Miſeries. This ſympathy the Apoſtle calleth for, Rom. 12. 15. Rejoyce with them that rejoyce, and weep with them that weep. q. d. What ever a mans particular condition is, It ſhould not hinder him from ſympathiſing with others in their conditions. Rejoyce with them that rejoyce. As if he ſhould ſay, It may be your particular condition is Sad, and you have cauſe to Weep, in reſpect of your own particular; yet if it go well with the Publick, and the people of God in general, You ought to rejoyce in their rejoycings. And then (ſaith the Apoſtle) weep with them that weep. q. d. It may be, your particular condition may be a Rejoycing-condition, nothing aileth you, you want for nothing; Yet, if the Church, and People of God, be in a ſad condition; You are to Weep with them. Job telleth us, he did ſo in the dayes of his Proſperity, Job 30. 25. Did not I weep for him that was in trouble? Was not my Soul grieved for the Poor? This he did, when he had no cauſe to Weep in relation to himſelf, his condition being a Rejoycing condition. You may ſee, how, in the height of his proſperity, he did ſympathize with thoſe that were in Affliction, Chap. 29. ver. 6, 12, 13, 15, 16.
To cloſe this, Let our Condition be never ſo Proſperous, we ought to Bleed in others Wounds, and to be Afflicted in all, wherein they are Afflicted.
Thus I have finiſhed the Firſt thing, viz. How a man may know, Whether a Proſperous condition be Good for him in this Life.