A Posing Question Put by the Wise Man, Treatise · Chapter 14
CHAP. XIV.
WE now come to anſwer another Queſtion, that ſome may Ask, concerning, What is convenient? that ſo they may know that they deſire not things unfit, and unproportionable.
Anſw. There are many that hearken to the voice of Covetouſneſs, but not of Conſcience; and ſo are miſtaken in their judging of what is competent, and convenient for them. We muſt know, Covetouſneſs knoweth no competency, but is ſtill crying, Give, Give. The Greek word for Covetouſneſs, is, foreign an having of more. When it hath this, and that, and the other thing, yet it never hath enough. A covetous man never knoweth what is his demenſum, and due proportion; and ſo, never content. I ſhall ſhew you in Four particulars, How you may judg, What is competent, and convenient for men in this Life.
1. That that Nature requireth, viz. Meat and Drink to nouriſh and feed the Body, and Clothing to keep it warm. Among the Rules that Wiſe men give for the regulating of our deſires, This is one▪ that we ſhould deſire naturally, according to Nature; and indeed, they make it the Fundamental rule. Nature is content with little, when Covetouſneſs is content with nothing, let a man have never ſo much. It was the ſaying of Philip of Macedon, when once he had had a fall upon the earth; being riſen up, and having viewed the Impreſſion his body had made upon the ground: Oh (ſaith he) how little, by Nature, ſerveth us, and yet whole Kingdoms will not content us. Nature is content with few things: This the Heathens knew. Socrates could ſay, when he ſaw great Treaſures carried through a City: O, how much can I be without! It is the ſaying of Seneca, Parabile est quod natura deſiderat, et expoſitum ad manum est; admanum est quod ſat est. That is ready at hand, that nature deſireth, and will ſuffice it. Remember, Nature is contented with a little, and Grace with leſs.
2. That that is fit for the Eſtate wherein God hath ſet us. This is another rule, given for the Regulating of our deſires, (viz.) That we are to deſire, by our Relation; (i. e.) in reference to the place wherein God hath ſet us. We muſt know, that competencies are not all of one ſize and meaſure: That that may be a competency for one, may not be ſo for another. We muſt know, there are diſtinctions of perſons. God hath made ſome to be high, and ſome low. As in the world, he hath made Mountains and Vallies; ſo there are in the world, men of ſeveral Degrees, and Eſtates, and theſe have their ſeveral Competencies, Conveniencies, and Proportions. Agur (no doubt) was a man of quality, (ſome think he lived in the dayes of Solomon, others think in the dayes of Hezekiah). He prayeth for what was convenient for him. Then a man exceedeth the line of conveniency, when he deſireth things that are above the State, Calling, and Condition, wherein God hath ſet him.
3. Thoſe are convenient things, that are neceſſary for us, in relation to the Charge we have, and for the maintaining of our Families. The Apoſtle, 1 Tim. 5. 8. ſaith, He is worſe than an Infidel, that provideth not for his own, eſpecially thoſe of his own houſe. Solomon hath an obſervation, Eccleſ. 4. 8. I have ſeen (ſaith he) a man that hath neither Child nor Brother, and yet there is no end of his labours. (viz.) he never hath enough, although he hath none to provide for, but himſelf.
4. Thoſe things are convenient, that are apparently needful, for the future, and the time to come. The Scripture condemneth not a care of providence but commends, and commands it, 2 Cor. 12. 14. The Fathers ought to lay up for the children, &c. As we read of Joſeph, Who fore-ſeeing the ſeaven years of famine, laid up Corn before hand. To cloſe this: only ſeek after things that are more for uſefulneſs then delight; and things whereby you may be made more ſerviceable to your God, and things that ſuit with the preſent condition of times. This was Baruch's failing, of which the Lord telleth him, That in ſad, and evil times, he ſought great things for himſelf.
Thus for the firſt. That we ſhould not ſeek great things for our ſelves, but things Convenient.
2. Seek after thoſe things, that are, without doubt and diſpute, and without controverſy, good for a man in this life. When a man ſeeketh after Riches, and Honour, &c. There is ſome queſtion to be made, Whether theſe things are good for him? But there are ſome things, that, without diſpute, are good for a man in this life. The Apoſtle hath an expreſſion, 1 Cor. 9. 26. I therefore ſo run, foreign, as not for an uncertainty. I have told you before, it alludes to the Isthmian-Games, where Running, and Wreſtling, were the chiefeſt Excerciſes. And he telleth you, that thoſe that run thoſe Races, though they run for a Crown, yet it was but for a corruptible Crown: They did but run for that that was uncertain and corruptible; but he, for thoſe things that were certain and incorruptible.
Quest. Some may ask, But what are thoſe things that are good without doubt, without controverſy, for a man in this life?
Anſw. Though we are not able to tell you concerning outward things, What are good for a man in this life? Yet we can tell you, of ſome things that are indeed good. Thoſe things are of two ſorts▪
1. General.
2. Particular.
1. General. Godlineſs is good for a man in this life, and that without controverſy. We find, how much the Scripture doth Magnify and Extol it, as that that is abſolutely and really Good. It ſpeaks that of Godlineſs, that it never ſpeaks of Riches, or Honour, or any worldly thing, 1 Tim. 4. 8. Godlineſs is profitable to all things, having the promiſes of the life that now is, and of that that is to come. This the Scripture never ſaid concerning any worldly things. Profit we know, is that that moſt men look after. And we ſay, Thoſe Arguments drawn ab Vtili, from Profit, are the moſt moving. Now we ſee, Godlineſs is profitable for all things, not only for the life to come, but for this life too; It is profitable.
1. For all perſons: the things of this world are not ſo. Godlineſs is profitable for High, and Low; for Old and Young; for all Sexes, Men, and Women; for all Relations, Parents and Children, Maſters and Servants.
2. It is profitable for all things: For all the Actions and Buſineſſes of your lives: For all Religious Actions: For all Civil Actions: You cannot Buy or Sell, nor converſe with men as you ſhould, without this: Yea, it is profitable in reſpect of natural Actions, you cannot Eat, nor Drink, nor do any other thing to the glory of God, without Godlineſs.
3. It is profitable at all times. It is profitable in Health, in Sickneſs, in the time of Youth, and of Old-age; in the time of Peace, and in the day of Trouble, when Riches will not profit. As Solomon telleth us, Prov. 10.
Laſtly, (which is the chief) Godlineſs is profitable for both worlds. It is profitable in relation to this world. It hath the promiſes of this life. And it is profitable, in relation to the world to come. It hath (as the Apoſtle telleth us) the promiſes of that life that is to come. In Scripture, there are no ſuch promiſes made to any man, as he is Great, and Rich, and Honourable, but as he is Godly. To cloſe this, The Scripture ſpeaketh this of Godlineſs, That it is gain with contentment, 1 Tim. 6. 6. Which ſheweth, how it differeth from all worldly gain. Godlineſs is great gain with contentment. Covetouſneſs may be gain, but it is without contentment: But Godlineſs is gain, with contentment: It is gain in the mid'ſt of loſſes: It makes a man contented, whether he hath little or much.
To Covetouſneſs, there is nothing that is enough: But Godlineſs, ſheweth a man enough in God; which makes him ſay, not only with Eſau, I have enough; but to ſay with Jacob, I have all. Now for Particulars.
1. It is good for a man in this life, to eye more the enjoyment of God, then enjoyments from God. This is good without controverſy, and without diſpute. Some there are that poſſeſs much in this life, but never put this queſtion, Do I enjoy God, with the things that I receive from him?
2. It is good for a man in this life, To rejoyce more in the God of his Mercies, then in the Mercies of his God: Some rejoyce in this, That their Corn, and their Wine, is increaſed, and that they have goods laid up for many years: This ſpeaks worldlineſs, not Godlineſs. Godlineſs teacheth a man to rejoyce more in the Creator, then in the Creature: More in the Fountain, then in the Stream: More in the Sun, then in the Stars. Pſal. 4. Thou hast (ſaith David) put more joy into my heart, than they had, when their Corn and their Wine increaſed.
3. This is, without diſpute, good for a man in this life, (viz.) To ſerve God chearfully, however He ſerve us, and deal with us. Selfiſhneſs will teach us to ſerve God, while he ſerves us. He ſhall have Duty, while we have Mercies: He ſhall have Work, only while we have Wages; according to the Antient Proverb, No penny, no Pater-noster. Godlineſs will deſtroy this mercinarineſs. Sathan would perſwade the Lord, that Job did ſerve him only upon that accompt; but he found it otherwiſe.
4. This, without diſpute, is good for a man in this life, (viz.) To keep God, whatſoever we loſe for keeping Him: And to pleaſe Him, whomſoever we diſpleaſe. Wordlineſs will teach us, to keep Him, while we can keep our worldly pref…rments: But Godlineſs will teach us, to keep Him, though we loſe all for keeping Him.
5. This, without diſpute, is good for a man in this life (viz▪ ) To remember God in all our wayes, and to eye his Glory in all the Actions and buſineſs of this life. 1 Cor. 10. 31. Whether you eat or drink, or whatſoever elſe you do, do all to the Glory of God.
6. This, without diſpute, is good for a man in this life, (viz.) To Conſecrate all his outward things, and enjoyments, to the Service of God. We read, 1 King. 20. 3. When Benhadab ſent this meſſage to Ahab, Thy Silver and thy Gold is mine: Thy Wives and thy Children (even the Goodliest) are mine. Ahab returned this Anſwer, I am thine, and all that I have is thine. So it is good for a man to ſerve the Lord, with the things that he enjoyes, as thoſe things that are His. We read, How thoſe in the primitive times, Acts 4. 35. that had poſſeſſions, ſold them, and laid them down at the Apostles feet. So it is good for a man, To lay down all (as I may ſay) at the Feet of God.
7. This is good for a man in this life, without diſpute, (viz.) To give the things of another life the preheminence. This our Saviour ſheweth us, in Mat. 6. 33. Seek first the Kingdom of God, and it's Righteouſneſs, &c. We are to ſet Heaven, above Earth, and Heavenly things, above all worldly things. It is not good for a man, to give the things of this life, the upper hand of the things of Eternity. We find, how Jeſus Chriſt hath placed things, Prov. 3. 16. (viz.) Length of dayes on the right hand, and Riches and Honour on the left. The right hand is given to Eternity, and the things of Eternity; when Riches and Honour, &c. are ſet at the left hand. We read of Joſeph, Gen. 48. 14. When he heard his Father Jacob was ſick, he came with his two Sons, to viſit his Father, and preſented them to him, to receive a bleſſing from him: But that Son that he brought to his Fathers right hand, he put his left hand on. Thus it is with many, They ſet thoſe things at the right hand, that Jeſus Chriſt ſetteth at the left. It is good, when we ſee the things of this life, ſtriving to get the uppermoſt place, To bid them come down, and ſit lower.
Some may ask, What is it that ſpeaks our giving the things of another life, the Preheminence? Anſwer,
1. When we give them the preheminence, in reſpect of Eſteem. When they are the things moſt prized and eſteemed by us: As David ſaid, Pſal. 84. 10. That one day in God's Court, is better than a thouſand. It is good for a man in this life, to think meanly of the things of this life, in compariſon of the things of another life. In Iſa. 40. 17. When God's infinite perfections are looked on, all the things of this world are as nothing: All Nations before him are as nothing, and they are counted to him leſs then nothing. So ſhould we make account of the things of this life, as nothing, in compariſon of that life that is to come.
2. Giving them the preheminence, in reſpect of Affection, Colloſ. 3. 2. Set your Affections on things Above, and not on the things of the Earth. It is good for a man in this life, to have his Affections weaned from the things of this life, and wedded to the things of another life. Though we have the things of this life in our hands, yet thoſe things ſhould not have our hearts. Remember, our Affections were made for better things, than things below.
3. Giving them the preheminence, appears in reſpect of purſuit, (viz.) When the things of another life are chiefly ſought after: According to the command of our Saviour, Mat. 6. 33. Seek first the Kingdom of God. Joh. 6. 27. Labour not for the meat that periſheth, &c. The things of another life, are the things that are primarily, and principally to be ſought after.
4. Giving the things of another life the Preheminence, appears by this, (viz.) in making the things of this life ſerviceable, to thoſe of another life. The Lord ſaid concerning Eſau, and Jacob, The elder ſhall ſerve the younger. Thus many make the things of Heaven, to ſerve their inferiors; giving the better hand to the things of this life.
5. Giving the things of another life the Preheminence, will appear by this, (viz.) The Advantages, and diſadvantages that relate to another life. When an Heavenly advantage is more to us, than an Earthly one; And when an Heavenly diſadvantage, is more to us than a temporal one. It will appear thus, When we do that, that is to our diſadvantage, when the diſadvantage only concerns this life, and the thing done, concerns the life to come. This did Moſes, in forſaking Egypt, He did that that was ſeemingly diſadvantagious to him, in relation to this life. We read of thoſe, Heb. 11. 35. They accepted not deliverance. The meaning is, They accepted it not, upon the tearms upon which it was offered. To have had deliverance was a temporal advantage: But to have accepted it upon thoſe tearms, (they found) would have been an Eternal diſadvantage to them. Upon this accompt, did the Martyrs of Old, refuſe life when it was offered them: They ſaw a temporal advantage cloy'd with an Eternal diſadvantage.
Thus for the Seventh thing, that is good for a man in this life.
8. This is good for a man in this life, without diſpute, (viz.) So to live, and ſo to walk, (what ever his condition be) as that he may fetch comfort from the conſideration, of what his condition in another life ſhall be. Some there are, that being in a proſperous condition, draw all their comfort from it. Of ſuch David ſpeaketh, They have their Portion only in this life: They comfort themſelves only with what is their Portion here, without conſidering what their condition will be hereafter. It is thus with gracious ones, (what ever their condition be) They can ſay, My refreſhment and comfort, floweth not from the things of my condition, and the Springs below: But from the conſideration of this, (viz.) What my condition ſhall be in Heaven, and ſo from the Springs Above. Thus in the ſaddeſt condition, we find the Saints of God, have comforted themſelves with that. As you may ſee, 2 Cor. 5. 1. Heb. 11. 10. Rom. 8. 18. Heb. 10. 34. Heb. 13. 14. Heb. 4. 9. To cloſe this, It is good, when our preſent condition in this life, is ſweetned with the conſideration, of what it ſhall be in another life. It may be, our houſe doth not pleaſe us, but it is comfortable to think, we ſhall have a Pallace. It is the Pſalmiſt's expreſſion, Pſal. 66. 12. Thou broughtest us through Fire and Water, yet thou broughtest us forth into a Wealthy place. Remember, that the Wealthy place, that is beyond our condition, gives a gracious Heart comfort, in the worſt of temporal conditions.
9. This is good for a man in this life, without diſpute, (viz.) What ever his portion in this life be, To make God his Portion. Let his Portion be a Portion of Comforts, or a Portion of Croſſes: It is good to have a Portion above all this, (viz.) The God of all comfort. As Jacob ſaid to his Son Joſeph, when he was a dying, Gen. 48. 22. I have given to thee, one Portion above thy Brethren. It is good in the beſt outward condition, when we can ſay, I have a Portion above all this. We find in Scripture, the Saints of God, comforting themſelves, with this and that.
1. When they had ſomewhat elſe to glory in.
2. VVhen they had nothing elſe to glory in, or fetch comfort from.
1. VVhen they had ſomething elſe to glory in, and fetch comfort from: VVhen they have had a large portion of outwards; yet they have rejoyced in this, That the Lord was their Portion. Thus David, Pſal. 16. 5, 6. Pſal. 119. 57.
2. The Saints have Gloried in the Lords being their Portion, when they have had nothing elſe to boaſt of. Thus did the Church, when in a ſad condition, Lam. 3. 24. The Lord is my Portion, ſaith my Soul. This the Church ſpake, in the day of her Captivity. You muſt know, God is the beſt Portion. VVere a mans portion in this life, as larg as from Sea, to Sea; were it as Glorious a Portion as Solomons was, yet it is nothing, except we have the Lord for our Portion. God is a Soul-Portion, and muſt needs be the beſt Portion; VVhichWhich will appear, if we conſider theſe things.
1. Excellency. The Soul is an Excellent thing; and baſe things, (ſuch as the things of the world are) can never be a fit portion for the Soul. God is Supereminently, and Unconceaveably Excellent; and therefore, in Scripture, Great and Excellent things (according to the Original) are called the things of God.
2. Spirituality. The Soul is a Spirit. God is a Spirit: And nothing but a Spirit, can be a portion for a Spirit. The Soul is the ſpirit created, and God is the Spirit Creating: And nothing can be the portion of Spirits, but he that is the God and Father of Spirits.
3. Infiniteneſs. Nothing but what hath Infinite Fulneſs in it, can be the Soul's Portion. There is an Image of God's Infiniteneſs upon the Soul: It's deſires are Infinite, and ſo needs an Infinite Portion.
4. Everlastingneſs. The Soul liveth for ever, and ſeeketh an everlaſting Portion. VVhen Baſil was tempted by the Emperour's Lievtenant, with offers of Mony, and Preferment: He returned this Anſwer, Give me Riches that will last for ever, and Preferment that will indure to Eternity. God is a Portion for ever. Pſal. 73. 26. He is my Portion for ever. He is the Soul's Portion in this life. As David ſpeaketh, Pſal. 142. 5. Thou art my Portion in the Land of the living. And he is the Soul's Portion in the world to come: As the Apoſtle telleth us, 1 Cor. 15. God will be all in all. There he will be ſuch a Portion as is above Expreſſion, above Compariſon, above preſent Senſe and Feeling, above Deſire, above Hope and Expectation, above Imagination.
10. This is good for a man in this life, without diſpute, (viz.) To have Sin pardoned. Pſal. 32. 1. Bleſſed is the man, whoſe iniquity is forgiven, and whoſe ſin is covered. He ſets not the Crown of Bleſſedneſs, upon the head of the Rich man, or the Great man; but on the head of that man, whoſe iniquity is forgiven. Pardon of ſin, is radically every good thing. VVhen Iſrael had committed that great Sin, the firſt thing Moſes prayeth for, is pardon of their ſin, Exod. 30. 32. Pardon of ſin, is that, without which
1. The beſt worldly condition, cannot make a man happy. Let him be a Rich man, a Great man; yet he is not a happy man, except his iniquity be forgiven, and his ſin be pardoned. Worldly things, cannot mount a man above the evill that is in ſin, and ſo he muſt needs be unhappy. It is ſaid of Naaman, That he was a Great, and Honourable man, but he was a Leaper; that imbittered all. So, let a man be what he will for his outward condition, ſin unpardoned will ſpoil all. What comfort hath a Great man, if he hath the Stone in the Bladder, or the Gout? So, when ſin is unpardoned, it imbitters the comforts of the beſt worldly condition. If we could extract the quinteſſence of all outward comforts, into one Catholick and Univerſal comfort, yet it would do nothing, to cure the evil of ſin.
2. The worſt worldly condition, cannot make a pardoned man Miſerable. The comfort of a pardoned condition, is ſuch, as is not to be over-topped by any diſcomfort in any worldly condition. Our Saviour ſpeaking to the man, ſick of the Palſy, ſaith, Mat. 9. 2. Son, be of good comfort, thy ſins are forgiven thee. Pardon of sin, is the greateſt comfort. Iſa. 40. 1. Comfort ye my people, (ſaith the Lord). And one thing wherewith they were to be comforted, was this, That their iniquity was pardoned. Could we extract, out of all worldly Evills, the quinteſſence of them, into one Catholick and Univerſal Miſery (As it is reported of Caeſar-Borgia, That he was ſo skilled, in the Art of Poyſoning, that he could contract the Poyſon of a hundred Toads, into one drop): Yet all this would not amount to the Miſery that attendeth ſin.
11. This is good for a man in this life, without diſpute, To lay up Treaſure there, where things are Pureſt, and things are Sureſt, (viz.) To lay up Treaſure in Heaven: According to our Saviours Counſel, Mat. 6. 19, 20. Lay not up for your ſelves, Treaſures on earth, where the rust, and moath doth corrupt, &c. Some may ask, But is it not good for a man to lay up Treaſures on earth? Let me tell you, It is not good for you, to have thoſe for your only Treaſure. They are Treaſures that Ruſt may corrupt, or Theeves Steal. But would you know, what is good for a man indeed, in this life? It is, laying up Treaſure in Heaven. There things are Pure, no Rust to Corrupt them; and there things are Sure, no Theeves to Steal them. It is Wiſdom in treaſuring up of things, not to reflect upon the place from which we are going; but upon the place, to which we are going. Were a man only for this life, and were this world only, to be his continuing City; then it were ſomewhat, to lay up Treaſures here: But remember, this life is but a paſſage to another; and it is good to lay up our Treaſure there, whither we are going. It ſhould be with us, as with a man that is removing into another Country; He ſends his Treaſure before hand thither, and keeps no more about him, then what will ſerve him for his Removal. So, that without controverſy, this is good for a man in this life, To lay up Treaſure in Heaven.
12. This is good for a man in this life, without diſpute, (viz.) To ſeek after diſtinguiſhing Favours. Conditions in themſelves, are un-diſtinguiſhing, Eccleſ. 9. 1. We ſhould, therefore, look after thoſe things that ſpeak diſtinguiſhing, and not common, Love, Pſal. 4. 6. There be many that ſay, (ſaith David) Who will ſhew us any good? But Lord, Lift thou up the light of thy countenance upon us. This is a diſtinguiſhing thing: Corn, and Wine, and Oyl, are not. But the light of God's countenance is. Chriſtians, remember, that the outward things of a condition, are but common, without the Graces of the Condition.
13. This is good for a man in this life without diſpute, (viz.) To keep peace within, however things are without. A good Conſcience, is a good thing for a man in this life. An Heathen could ſay, as I told you before, Intus ſi recte, ne labores, If all be well within, never trouble thy ſelf. Solomon ſaith of a good Conſcience, that it is a continual Feast. A good Conſcience is an Heaven, and an evil one, is an Hell in this life.
14. This is good for a man in this life, without diſpute, (viz.) For a man to keep himſelf, in a continual preparation for Death. This is good for a man without controverſy. And it will appear by theſe particulars.
1. It is not good for a man to live one hour in that eſtate, wherein he dare not dye. Dare you dye in an Unbelieving, and an Unregenerate Eſtate?
2. It is good for a man to dye daily, and to keep himſelf in a dying diſpoſition. When the Apoſtle ſaith, Pray continually, The meaning is, That we ſhould ſtill keep our hearts in a praying Frame. So, when we ſpeak of dying daily, The meaning is, That by daily meditation of, and preparation for, Death, we ſhould dye daily. A Lyon ſeldom ſeen, is the more terrible.
3. It is good for a man in this life, To do every thing ſo, as that it may hold an agreement with a dying condition. This is that we ſhould look to; Whether, in ſeeking the things of this life, we ſeek them ſo, as that our ſeeking, holds an agreement with a dying ſtate? Do you uſe the world, as though you uſed it not? Do you do every Duty, as if it were your dying Duty?
4. It is good for a man in this life, To live every day, as if it were his laſt day; and to be doing that every day, that we ſhould be found doing at our laſt day. Some think that good at Death, that they looked not upon as good in Life. O that men would conſider, that what is good at the laſt hour, muſt needs be good every hour! As on the contrary, What is evil at Death, muſt needs be evil in Life.
5. It is good for a man, ſo to live, that when he comes to die, he may have nothing to do but to die. It is a folly in many, to put off all, till Sickneſs and Death come. Solomon calleth upon men, Eccleſ. 12. 1. To remember their Creator in the dayes of their youth. It is a madneſs in people, to leave the hardeſt work, to the worſt and weakeſt State. To cloſe all: Let me tell you Chriſtians, That it is ſaid of David, that after he had ſerved his Generation, by the Will of God, (or, as ſome read it) After he had ſerved the Will of God in his Generation, he fell a ſleep. How many fall a ſleep, before they do their work? And put off their bodies, before they put off their ſins.
FINIS.
End of the text · Benjamin Baxter, A Posing Question Put by the Wise Man (1662)