A Posing Question Put by the Wise Man, Treatise · Chapter 3
CHAP. III.
I Now come to give you the Particular Reaſons, why no man knoweth what is good for a man in this life.
So the Ground of it is this.
Reaſon. Mans inability to know what is good for a man in this life. So conſider; Man is utterly unable to make a judgement of Conditions, and infallibly to ſay, what is good or evil for a man in this life.
The ignorance of man is great in this particular, and I ſhall ſhew you it to be ſuch, that it is not poſſible for a man, as man, to give a judgement of what is good for a man in this life. And that in theſe Particulars.
I. A man knoweth not what the ſpirits and diſpoſitions of men are, and therefore he cannot know what is a fit and convenient good for them in this life. We know not, what will fit a mans ſpirit and diſpoſition, unleſs we know his ſpirit and diſpoſition. He knoweth not the foot, and therefore knoweth not what ſhooe will fit him. No man (ſaith the Apoſtle) knows the things of a man, and ſo he knowes not the ſpirits and diſpoſitions of men. Nay let me tell you more, Man knoweth not his own ſpirit and diſpoſition, and how a condition will ſuit with it. Chriſt told his Diſciples, Luk. 9. 55. They knew not of what ſpirit they were. And then, man knoweth not, what is a fit and convenient good for himſelf. It is with men in this caſe, as with ſome that drink Wine, who find it pleaſant, but know not the ſtrength of it, nor the ſtrength of their own heads to bear it, and ſo come to be diſtemper'd by it before they are aware. Every man thinks proſperity good for him, when as all men can no more bear a proſperous condition, then all heads can bear Wine or ſtrong Drink. Man knowes not how a condition will ſuit with his diſpoſition, till they meet. We have a Famous Inſtance in Hazael, 2 King. 8. 13. when he heard what was propheſied of him, he thought the doing of ſuch things did better ſuit with the nature of a Dog then of a Man; and therefore anſwers, Is thy Servant a Dog, that he ſhould do ſo? But what is the Prophets reply? The Lord hath ſhewed me, that thou ſhalt be King over Syria, q. d. The change of thy condition will preſently diſcover that diſpoſition to be in thee, that now thou wilt not believe is in thee.
All men know not what Lyons and Wolves lie ſleeping in their boſoms, till they are awakened. Like the Snake in the Snow, that doth not ſtir and hiſſe, till it feel the warmth of the fire of proſperity.
Every man is apt to think his head can bear the Wine of Proſperity till he drink of it. As the Sons of Zebedee anſwered Chriſt, when he asked them, Can ye Drink of the Cup that I muſt Drink of, and be Baptiſed with the Baptiſm I muſt be Baptiſed with, and they anſwered, We are able. So ask a man, whether he be fit and able to bear a proſperous condition? whether he be fit for Honour and Riches? why, he is ready to anſwer, that he is able; when alas, he knoweth not his own ſpirit and diſpoſition. And therefore, through a ſuſpition of this, Agur prayed, Prov. 30. 8. That God would give him neither Poverty nor Riches; And why he prayed againſt riches, he gives the reaſon, lest I be full and forget Thee. Why, he did not know under what Temptations Riches might bring him: They might be ſuch ſtrong drink that his head would not bear. And in this he ſhew'd he was Ignorant of his own ſpirit it and diſpoſition; he was afraid that Riches would not ſuit with it.
II. Man is ignorant of this, how Men will manage their conditions, and thereupon is unable to give, and make a Judgement of them. Man knoweth not, how a man will uſe, and improve his condition. Things prove good or evil to men according to their management of them. There is an Art of managing conditions, which moſt men are ignorant of; a condition that might be for a mans good, through the ill-managing of it, becomes evil. It is the ſaying of one, that, Every thing hath two handles. And ſo it is in reſpect of Conditions, they have two handles. And here is the thing, to take Proſperity and Adverſity, to take every condition by the right handle. Now in this the Ignorance of man is ſeen. In his taking of things by the wrong handle; and ſo taking of conditions by wrong handles, they become evil; whereas if they would take them by the right handle, that condition might be for good to them that otherwiſe is not. So man knoweth not by what handle men will tak hold of Conditions.
Solomon hath an expreſſion, Eccleſ. 8. 6. To every purpoſe there is time and judgment; therefore the miſery of man is great on him. The meaning is this, That, God having put handles to things, and men not laying hold on the right handle, his not knowing how to do things, and when to do things, makes the miſeries of man great upon him. So it is in reſpect of conditions; ſeeming mercies become miſeries, becauſe men know not how to uſe them; and ſeeming miſeries would become mercies, if men did but know how to uſe them.
It is in this caſe with us as with children, who, if you give them a knife, know not to make any other uſe of it then to cut and wound themſelves; and ſo, moſt men know not how to make any other uſe of their conditions, then to hurt themſelves.
And hence it is that no man knowes what is good for man in this life, what condition is good for him, whether a proſperous or an adverſe condition, becauſe he knowes not how he will manage his condition.
The wrong Uſe man makes of Conditions, makes it impoſſible to man to give a judgment of conditions. And through this ignorance it comes to paſſe, that things prove to be evil for a man, that might have been for good. Upon this account many a mans Table becomes his Snare, and what might have been for his Welfare becomes his Trap. Thus by his abuſing things, he makes Bleſſings become Curſes; and ſo thoſe things become Evil that might have been for Good.
Thus it is in reſpect of
Proſperity.
Adverſity.
1. For Proſperity; How do many abuſe it to the feeding of their luſts, whereby that becomes evil to them that might have been for good? and ſo by their ill managing of a condition, make that condition to become evil to them that might have bin for good. Why thus they draw evil out of good; as when a Spider draws Poyſon out of a Flower, it is not from the Flower but the Nature of the Spider; that, turns it into Poyſon.
2. For Adverſity; Why there are many that do want the Art of making good out of evil; and ſo that becomes evill to them, that through their wiſe managing of it might have been for good. Men have learned the Art of making Wind and Water ſerviceable to them. We have a Saying of making a vertue of Neceſſity, and ſo there is an Art to make good out of evil: but man knowes it not.
That man will never be a good Bowler that knoweth not how to ſet the Byaſſe of his Bowle. Conditions have their Byaſſes: and here is the Art and Skill, to ſet the Byaſſe of a Condition right.
III. Man knoweth not to what Dangers, Evils, and Temptations, mens conditions may Expoſe them; and therefore they are not able to give a judgment of conditions, and to ſay what is good for a man in this life. We may look upon thoſe things as good for a man which may expoſe him to ſuch temptations and dangers that may be for his hurt and ruine. Remember, there are no outward or worldly good things, but do expoſe men to many Evils, Dangers, and Temptations, and ſo become evil to a man in this life. Thus we find, Honour, Riches, outward Proſperity, do expoſe a man to Envy. As one ſaith of Naboth, It had been better for him he had not had a Vineyard, it coſt him his life. Theſe things have coſt a man his ſweeteſt things, (viz.) his Liberty and Life. How many men had lived longer, had they not had ſuch and ſuch things, wherein they ſeemed to excel and to be more happy then other men. And ſo the Hiſtorian ſaith of the Romane Emperours, That they got nothing by their Honour, niſi ut citius interficerentur, but to be kill'd the ſooner. We read of Eſius Proculus, that he was Slain by Caligula, for being the handſomeſt Man in Rome. Beauty and Handſomneſs was for his hurt. And Seneca was condemned for being too Eloquent, though, at the Interceſſion of one of the Emperour's Lemans his life was ſpared. And hence it is, a man is not able to give a judgment of things, becauſe he knows not what their iſſue may be, and what dangers they may bring a man under; becauſe experience ſhews, that it had been good for ſome men to have bin without thoſe things, that, in the eyes of ſome, ſeemed to be good for them. That, as our Saviour ſaid of Judas, It had bin good for that man, if he had not bin born; So we may ſay of ſome, it had been good for them, if they never had had Honour, Riches, Beauty, and other things that moſt men look upon, as good for a man in this life.
IV. Man knoweth not what Snares Satan hath laid in a Condition, to catch and entrap a man in; and therefore is not able to give or make a judgment of outward conditions. Through his devices, that condition may become evil that ſeemed to be for good.
Satan is a ſubtil Adverſary, and he ſeeks to get an advantage againſt us by the conditions we are in. He endeavours to make every condition, a Snare and a Trap to us. He ſtrives to make Temptations out of our Conditions. He knows how to make uſe of our Conditions to advantage himſelf, and to hurt us. And man knows not what Snares Satan may lay for a man in a condition, and what advantage he may make of it to hurt a man, and therefore no certain Judgment can be made of it. Satan is a careful and diligent Obſerver, as of our Conſtitutions, ſo of our Conditions, and will be ſure to ſuit his Temptations to them. He hath his Temptations for all Conditions, whether High or Low, whether Proſperous or Adverſe.
1. If a man be in a Proſperous Condition, why there are Evils he Tempts a man to, in that Eſtate.
And thoſe, both
Moral.
Spiritual.
I. Moral. So conſider theſe:
1. Pride and High-mindedneſs. Proſperity inclines a man to it, and here Satan ſayles with Wind and Tide, 1 Tim. 6. 17. Charge them that be Rich in this world that they be not High-minded.
2. Boaſting and Glorying in their Proſperity, with a Contemning of thoſe whoſe Condition is meaner, Jerem. 9. 23. Let not the Rich man Glory in his Riches.
3. Injuſtice and Oppreſſion, Prov. 22. 7. The Rich Man Ruleth over the Poor. Or, as it may be read, Domineereth.
4. Luxury, and Profuſeneſs, and Wantonneſs. As the Sodomites. And Dives that fared Deliciouſly every day.
II. Spiritual Evils there are, to which a Proſperous Condition Inclines a man, and to which Satan will be ready to Tempt a man: and theſe are Three:
1. Forgetting God and forgetting Duty. And upon this Account it was, Agur prayed againſt Riches, Prov. 30. 9. Lest I be full, and forget Thee.
2. Creature-Confidence. We find the Scripture frequent in giving Cautions concerning that, 1 Tim. 6. 17. That men ſhould not trust in uncertain Riches.
3. Security, We read of the Rich man in the Goſpel, Luke 12 19. who bid his Soul take its eaſe, it had goods laid up for many years.
Why thus you ſee a Proſperous Condition hath its Temptations; and all theſe ways, Satan is ready to get an advantage of a man that is in that condition?
Now who can give a Judgement of a mans Condition when it is Proſperous, when he knoweth not but it may caſt him into ſome of theſe Evills.
2. If a man be in an Adverſe Condition, why that hath its Temptations too. When a mans Condition is low, then Satan Tempts him to Murmuring, Diſcontent, Impatiency, Envy, uſe of Unlawful means. And, upon this Account, Agur prayed againſt Poverty, Prov. 30. Lest I be Poor and Steal. He ſaw, that condition had its Temptations.
Why thus you ſee, every Condition hath its Temptations: and, How ſhall man be able to make a Judgment of Conditions, when he knows not what Temptations he may fall under, by reaſon of his Condition; when we know not, but Satan, through his Wiles and Devices, may make a condition evil for a man, that elſe might have been for his good; how he may make that Condition his Snare, that might have been for his Welfare?
V. Man cannot make a Judgment of what is good or evil for a man in this life, becauſe he knoweth not, what the wheel is that is within the Wheel. We read Ezek. 1. Of the wheel in the wheel. Conſider, there is the outward wheel of Diſpenſation that is viſible to us, and there is a ſecret wheel of Providence within that wheel. So that when we look upon the outward wheel of Proſperity, or Adverſity, we know not what Wheel moves within thoſe wheels. We ſee how the outward wheel moves, but we know not what the motions are of the Wheel within; Its motions may be croſs to the wheel without.
1. Conſider how it is in reſpect of Proſperity. There is an outward wheel that is viſible, and ſeems to move to a mans Honour, Exaltation, and Advancement in the world; and yet we know not what croſs motions the ſecret wheel of Providence may have to the External wheel of Diſpenſation: While the outward wheel ſeems to move to a mans Good, and Honour, and Advantage; the inward wheel (for ought we know) may be moving to a mans Hurt and Ruine. According to the ſaying of the Poet,
—Tolluntur in altum
Vt lapſu graviore ruant—
Their lifting up, may tend to their caſting down. While the outward wheel may ſeem to raiſe them, and mount them; The wheel within, may move to the undoing and Deſtruction of them. We have a notable Inſtance of this in Haman: There was an outward wheel moving to his Raiſing and Advancement, to the ſetting of him High in the favour of his Prince, and who (that had lookt upon that) would not have thought, this had been for Hamans good? But ſee, there was a Wheel within the wheel, a Croſs-wheel that was then moving to Hamans downfall, and Hamans ruine.
II. For Adverſity, why you ſhall find ſometimes the outward Wheel ſeemingly moving to a mans Hurt, and Ruine, and Diſadvantage, when yet we know not the motions of the Wheel, that are within the wheel. There may be within that wheel, a Wheel of Providence moving to a mans good and advantage. Thus it was in the caſe of Joſeph, when he was caſt into a Pit, when he was ſold into Egypt, when he was caſt into Priſon by his Maſter; Who would have thought but that this outward wheel of Diſpenſation had moved to Joſeph's ruine; and yet, at the ſame time, there was a Wheel within this wheel moving to the Advancement of Joſeph, and to the making him Ruler over all the Land of Egypt▪ So in the caſe of Job: When he was ſtript of all to a Shoo-latchet, when he was bereaved of his Goods, Cattel, Children, Health, Who would have thought but this wheel of Diſpenſation had moved to the Ruine and utter undoing of Job? And yet, at the ſame time, there was a wheel moving within this wheel to his good and advantage, as you may read in his Story. So the Apoſtle tells us, Jam. 5. 11. You have heard of the Patience of Job, and have ſeen the end of the Lord. God's end in all was Jobs good, though the outward Wheel of Diſpenſation ſpake it not.
So this is one reaſon, why a man knoweth not what is good or evil for a man in this life; becauſe no man knows the motions of the Wheel of ſecret Providence, within the wheel of outward Diſpenſation. We know not what is the end of the Lord in a mans Proſperity or Adverſity; our ſight is not clear and peircing enough to diſcern the wheel within, and what Its motions are: When we ſee a man Great, and Rich, and Honourable, we cannot ſay, He is an happy man, and that it is good for him to be ſuch; becauſe we know not the end of the Lord. And ſo, when we ſee a man poor, and low, and in an afflicted condition, we cannot ſay, That man is miſerable, or, that it is evil for him; becauſe in this Diſpenſation we know not the end of the Lord; we know not how the wheel within moves.
Reaſ 6. Man knoweth not what is good or evil for a man in this life, becauſe of that ſudden and unexpected changeableneſs that there is in all Conditions. Man's ignorance of this, diſables him to make a judgment of outward Conditions. If a man could make the things of this life certain, why then he might make a judgment of them; but, the comfort in them and the enjoyment of them being uncertain, Who can make a true and perfect judgment of them? The things themſelves are uncertain, and the good in them changeable; and, Who is the man then that can ſay, That things, that are ſo full of uncertainty and ſo changeable, are good for a man in this life? Solomon, in Eccleſ. 7. 14. ſpeaking of Conditions, ſaith, God hath ſet Proſperity and Adverſity one over against the other, as a Vally over againſt a Mountain: So that, when a man lookes upon himſelf as ſet upon the Mountain of Proſperity, he ſeeth a Valley of Adverſity over againſt him: why, he ſeeth a change of his condition before him; and though he ſtand at preſent upon the Mountain of Proſperity, yet he ſees below him a Valley of Adverſity, which he knoweth not how ſoon he may deſcend into. And, who can ſay, Proſperity is good for him, when he ſeeth Adverſity over againſt him?
So conſider: upon this account, it is impſſioble that a man ſhould make a perfect judgment of Conditions.
Since
1. Conditions are Changeable.
2. The Good and Comfort in a Condition is Changeable.
1. The Condition is changeable. An Honourable, Rich, & Proſperous Condition is changeable: and then, what is man the better for being in ſuch a condition? Pſal. 49. 20. Man being in Honour continueth not. And yet ſee, Men had other thoughts verſ. 11. Their inward thoughts was, that their houſes ſhould continue for ever. They thought, It was good for a man to have Houſes and Poſſeſſions, becauſe they looked upon theſe things as conſtant, and enduring, and laſting; They thought their Inheritances laſting, and that they ſhould leave them to thoſe that would continue their memory for ever, that is, to their Children; which are, but the Parents multiplied and continued. Which, as one ſaith, is but Nodoſa Aeternitas, a knotty Eternity; as when one thread is ſpun and broken, then another thread is knit to it: Thus men dream of a continued Succeſſion. But what ſaith the Pſalmist? This their way, is their folly; for man being in honour continueth not. Conſider, there is a changeableneſs in all outward conditions; there may be a ſudden turn of Providence. Job the Richeſt man in the Eaſt, loſt all (as it were) in an inſtant. All the wit, and care, and induſtry, and providence of man, cannot hinder the Providence of God from making conditions changable. And conſidering this, Who can ſay, This or that condition is good or evil for a man, when he knoweth not how that condition may change? What if a proſperous condition ſhould change? why then, it had been better a man had not known it; It making a man but more miſerable to have been happy, and then to be miſerable.
2. Though the Condition it ſelf ſhould continue, yet the comfort in the condition is changeable: why, the things of a condition, that ſeems good and comfortable and deſirable, are changeable. The things of ſuch a condition may become a Croſs, and Burden, and Vexation; ſuch a changeableneſs there is in the comforts of a condition that ſeemeth good for a man. Augustus had three Daughters, and all of them very lew'd; and he was uſed to call them his Tria Carcinωmata his three Ulcers or Botches; And was uſed to ſay, Vtinam aut caelebs vixiſſem, aut orbus periiſſem, I would I had lived unmarried, or died without Children. Life and Light are two of the ſweeteſt things, and yet a man may out-live the comfort of them; they may prove a burden to a man as to Job (Job 3. 20) Why is life given to the Afflicted, and light to the bitter in Soul? Let me tell you; Thoſe things, that are looked on as the greateſt earthly comforts, may become a mans Burthens and Afflictions.
Reaſ. 7. Man cannot make a perfect judgment of what is good for him, and ſo on the contrary what is evil for him in this life; becauſe there are but few that have the right Art and way of judging of Conditions; and ſo are apt to call good evil, and evil good; and ſo are diſabled from knowing what is good for a man in this life. I ſhall name ſome of thoſe ways, by which moſt judge of the good or evil of a Condition.
1. Opinion.
2. Senſe.
3. Affection.
I. Moſt judge of Conditions by Opinion; they take things to be as they account them. It is Opinion that makes things to be good and evil, to ſome, that, if rightly conſidered, are not ſo. Thus Conditions are looked upon as good or evil, according as they are in our Opinion. It was the ſaying of Seneca, Levis est Dolor, ſi nil Opinio adjecerit, The miſery would be little, if our Opinion did not adde to it. Opinion is a leight judgment of things, by which things are good in the imagination, but never arrive at the underſtanding to be made Reaſon. It is an ill Guide, and therefore ſome call it the Guide of Fools, when Reaſon is the Guide of the Wiſe. Moſt men judg of Conditions by Opinion, and ſo it is impoſſible they ſhould make a right Judgment of Conditions, of what is good or evil for a man in this life. And therefore, we find the Scripture ſetting it ſelf to oppoſe and croſs the Opinions of Men, in relation to what is good and evil for a man in this life.
Jam. 5. 1. Howl ye Rich Men, &c. Now it is the Opinion of moſt, that Rich men have cauſe to Rejoyce.
Prov. 15. 16. Better is a little with the Fear of the Lord, then great Treaſures with Trouble. This croſſeth the general Opinion of men.
Pſal. 37. 16. A little that a Righteous man hath, is better then the Riches of many Wicked. Now the Opinion of the World is, That much, is alwayes better then little.
One place more, Eccleſ. 7. 2, 3.
Verſ. 2. It is better to go to the Houſe of Mourning, then to go to the houſe of Feasting. But moſt men think not ſo. Verſ. 3. Sorrow is better then laughter. But this croſſeth the general Opinion of men.
II. Another way by which men Judg of the Good or Evil of Conditions, is by Senſe. They judg of the good & evil of things, according as they are pleaſing or diſpleaſing to their Senſes. They judg of Conditions as many do of Meats, who judg of them by the taſte, and ſo take them to be Wholſome that are Toothſome: And ſo, on the contrary, thoſe meats Unwholſome that are Unpleaſant. And therefore, the Apoſtle tells thoſe, Heb. 12. 11. how they were miſtaken about their Condition, which was then a Suffering Condition; No Affliction (ſaith he) for the preſent ſeemeth Joyous but Grievous. Why, Senſe at the preſent can feel no good in it, But afterwards it bringeth forth the quiet Fruit of Righteouſneſs. This way of judging deceived Eve: She ſaw the Fruit was deſirable, it looked fair to the Eye. Thus many are deceived about their Conditions. They are like the Book St. John eatt, As Hony in the Mouth, but in the Belly, as bitter as Gall. Thus men look upon Conditions, whether they are Hony in the Mouth; they look no further, whether they may not prove Gall in the Belly. Why, thus moſt judg of Conditions by Senſe; and while they judg ſo, it is impoſſible for them to know, what is good or evil for them in this life.
III. Some make a judgment of Conditions, by their ſinfully-ſenſual Affections, and ſo account that good for them in this life, that ſuits with their Luſts and Inordinate Deſires. Thus men come to be beguiled with the appearance of Good, inſtead of Real Good. Moſt men take the word of their Luſts, and corrupt and ſinful Deſires, concerning what is good for them. As Sampſon ſaid, Give her me, for ſhe pleaſeth me well. Since the Fall, man rather conſults with his own Corrupt deſires then any thing elſe, and makes them his Oracle; at which, he enquires about the good and evil of things: and while they ſeek to that Oracle, it muſt needs follow, that Good muſt be rejected under the Notion of Evil, and evil lookt upon as deſirable under the Notion of good. Affections ſenſually-ſinful, are wofully blinded in judging of Conditions.