A Posing Question Put by the Wise Man, Treatise · Chapter 6
CHAP. VI.
The Application.
1. IT is uſeful by way of Information. If this be true, that no man infallibly knows what is good for a man in this life; why, then it is not to be wondred at, that we find men ſo wofully miſtaken in their Judgments, about Conditions, and God's outward Diſpenſations. The Prophet ſpeaks of ſome, that call evil good, and good evil: So man, through his ignorance, of what is good for him in this life; is apt to think that condition good for him, that is evil; and that condition evil for him, that is good. We read Job 11. 10. Vain man would be wiſe. So, ignorant man would be thought wiſe, in the knowing of things that are above him, and beyond his line, and that come not within the Sphear of his knowledg. Though he know not, how to make a Judgment of Conditions, yet he will be offering at it; nay as confidently undertake it, as Aſtrologers and Gypſies do, to tell people their Fortunes. But we may ſay of men in this caſe, as the Apoſtle doth of thoſe, Rom. 1. 22. Profeſſing themſelves to be wiſe, foreign they became fools. So while men profeſs themſelves to be ſo wiſe, as to know what is good for a man in this life, they have but ſhewed themſelves fools; as hath appeared by their groſs miſtakes about Conditions. The Heathens of old, though they thought themſelves wiſe, yet ſhewed themſelves fools in their Opinions, concerning the Chiefest Good, (which did amount to the number of 288.) And ſuch fools do men ſhew themſelves in their Opinions, concerning inferiour good things, and what is good for a man in this life. But, as the Lord ſaith of the cuſtoms of the people, Jer. 10. 3. That they are Vain: So, may we ſay of the Opinions of people, concerning conditions. Solomon ſpeaks of ſome, Eccleſ. 7. 10. who would undertake to make a Judgment of Times, and did ask, Why were the former times better than theſe? But Solomon telleth ſuch, They did not enquire wiſely concerning them. (i. e.) They were but fools in thinking ſo. So there are many that inquire not wiſely concerning conditions, and what is good and evil for a man in this life.
I ſhall acquaint you with three ſorts of perſons, that are thus miſtaken about outward Conditions.
1. Some there are, that, looking upon Honour and Riches, and ſuch things as are in themſelves good, from thence conclude, They are things good for them; and if they have them, conclude it is well with them.
2. Some there be, who looking upon Afflictions, as things evil in themſelves; conclude from thence, that it is evil for them in this life, that they are Afflicted.
3. Some there are, who hearing that it hath been good for ſome that they have been Afflicted, do from thence conclude, that, becauſe they are Afflicted, their condition is good. Thus there are ſome, that think the better of themſelves, for their being Afflicted.
I ſhall ſpeak ſomewhat, to ſhew, How all theſe may be miſtaken.
1. For the firſt. Some there are, that think, becauſe Honour, and Riches, &c. are good things in themſelves, that therefore they are good for them. Give me leave to ſhew you, How wofully ſuch perſons may be miſtaken in doing of it. I ſhall preſent you with ſome of thoſe falſe Grounds and Principles, upon which ſuch go, who make ſuch a judgment; (viz.) Four,
1. That muſt needs be good for a man in this life, that is in it ſelf, and in its own nature good.
2. That muſt needs be good for man in this life, that ſuits with, and anſwers to, a mans deſires.
3. That muſt needs be good for a man in this life, that hath been good for others.
4. That muſt needs be good for a man in this life, that God gives and beſtows upon a man in this life.
I ſhall ſpend a little time, in the examining theſe Grounds, to ſee whether ſuch a Concluſion may be built upon them.
1. The Firſt is this. That muſt needs be good for a man in this life, that is in it ſelf good.
Anſw. It follows not: That which is good in its ſelf, may be a convenient good for me, or you, or other. That, that makes a good thing, to be a convenient good to us, is its ſuitableneſs to, and agreeableneſs with, our Conſtitutions, Spirits, and Diſpoſitions. Here is the miſtake of many, that when they hear, that Honour, and Riches, &c. are things good in themſelves, they preſently conclude they are good for them; without conſidering, whether they are a convenient good, never examining how they ſuit with their Spirits and Diſpoſitions. The Apoſtle, ſpeaking of the Creatures, that God hath made and ordained, for the nouriſhment and preſervation of mankind, telleth us, 1 Tim. 4. 4. That every Creature of God is good: So, Fleſh is good, and Fiſh is good, and Wine is good; yet we know, it may not be good for ſome to eat Fiſh, & for ſome to drink Wine; Wine, that is in it ſelf good, yet it is not good for him that is in the fit of a Feaver. So that here lieth the miſtake, Men diſtinguiſh not, between what is good in it ſelf, and good for them. Thus it is with moſt; they look upon the things of this life, without themſelves, but look not inward upon their own Spirits and Diſpoſitions; which Agur no doubt did, when he prayed againſt Riches, and that God would feed him with food convenient.
2. Conſider this, That a thing may be good in it ſelf, that may become evil to a man in this life, through his Abuſe of it; and therefore it followeth not, that, that is alwayes good for a man in this life, that is good in it ſelf: Things good in themſelves, may through mans corruption be abuſed. The Apoſtle Jude, ſpeaketh of ſome, that turn Grace, into Wantonneſs: And if the corruption of man may riſe ſo high, to abuſe that, that is placed in the higheſt Rank of good things; then much more, to abuſe thoſe good things, that are of a lower and inferiour nature. It is obſervable, that we are moſt apt to offend in licitis, in thoſe things that are in themſelves lawful; becauſe we are there leaſt ſuſpicious of danger. We ſuſpect not the things, becauſe they are in themſelves good, which, through our abuſe of them, become evil to us. The Flowre is in its own nature, ſweet and good, but through the Venemous nature of the Spider, what is drawn from it, is turned into Poyſon. So it is in this caſe, mens corruptions make thoſe things Evil and Poyſonous, that are in themſelves good. We muſt know, Outward things are to us▪ as we are to them; our outwards, are according to what our inwards are; things good in themſelves, become evil to us, when through our corruptions, they are made to be but food and fewel for our Luſts. It may be ſaid of many, It was ill for them, that they were ſo Great, and ſo Rich; had they not been ſo, they had not been ſo bad, and ſo wicked. Solomon ſaith, The proſperity of fools, destroyeth them. One of the Fathers, wrote thus to one, Monacho fervido, Abbati tepido, Epiſcopo frigido, Archiepiſcopo diſſoluto. To the Zealous Monk, the luke-warm Abbot, the cold Biſhop, and the diſſolute Arch-Biſhop. Thus we ſee, that ſome are the worſe for their outwards.
Thus for the firſt Ground of mens miſtakes about Conditions. Now for the ſecond.
2. Ground of mens miſtakes about Conditions, is this, That muſt needs be good for a man in this life, that pleaſeth him, and ſuits with his deſires. And hereupon many do infer this, That it muſt needs be good for them in this life, ſince it is that they deſire. Now I ſhall ſhew you, how wofully-miſtaken ſuch perſons may be concerning their condition, that ſay, It is as I would have it.
Conſider this, That a man's having what his heart deſireth, doth not at all, ſpeak the perſon good. For we ſhall find, in Pſal. 73. That thoſe were as bad, as bad could be, that yet had what heart could wiſh. It doth not alwayes ſpeak, that that is good for us, which falleth out according to our deſires. Mens deſires may be corrupt, and inordinate, and carried out after things that are evil for them. We read of the Iſraelites, Pſal. 78. 29. They required meat for their luſts, (and ſee what followeth) they had their heart's deſire. But by the event, you will find, it was not good for them. So by this you ſee, this is a falſe ground that men go upon, in making a Judgment of Conditions. And this the very Heathens ſaw by light of nature. Philip of Macedon, had on one and the ſame day a Son born; the winning of a Prize, by his Chariots, at the Olympian Games; and a Victory his Army had the ſame day obtained. He was ſo daunted with the News being ſo good, that he feared a miſchief would enſue; and therefore deſired the Gods, to mix ſome Adverſity with it. Remember, the things of this life, though they ſuit with our deſires, are ſo far from being good for us, that it were good for us ſometimes, that our deſires were not granted. How many are there, that have bleſſed God for ſuch a Providence! Providence doth ſometimes croſs a man, and turn him out of the way of his deſires, for his good. As Poſſidonius, in the life of St. Augustine, hath a memorable Story, He going to Viſit a place, with his guide, miſtook his way, and ſo eſcaped the hands of ſome bloody Donatists, that lay in wait to take away his life. God ſometimes leads his people, out of the way of their deſires, for the avoiding of ſome danger, that may lie in the things deſired.
Thus for the Second Ground, upon which men go, in making a Judgment of Conditions.
3. Ground upon which men go, in making a Judgment of Conditions, is this: That muſt needs be good for a man in this life, that hath been good for others. If they were good for Abraham, &c. Why may they not be good for me? And here I ſhall ſhew you, how upon this ground many are wofully miſtaken about Conditions.
It follows not: I told you before, that the things of this life, are ſo to us, as we are to them. Thoſe Godly Men that had thoſe things, had hearts and ſpirits fitted for them. It doth not therefore follow, That we have. It is, as if a man ſhould ſay, This Shoo fits ſuch and ſuch a mans foot, and therefore it will fit mine. We are not to look ſo much upon the condition, as the Graces that belong to the Condition. Had Abraham a proſperous condition? Conſider withal, what Graces he, and others had, and ſee whether you have the ſame. There are Proſperity-Graces, and Adverſity-Graces; without which, neither Proſperity or Adverſity is good for a man. The condition was not ſimply good for them, but as they were furniſhed with ſuch graces as made them fit for their condition. In a word, Conſider this, The things of this life, as of themſelves, they never did any man hurt; So, let me tell you, Of themſelves they never did any man good, I ſay of themſelves. Their doing a man good, cometh from a higher Good; and that is, Grace to Improve them for the Glory of God, and our own and others good. There was never any man made better, by his being Rich; but many that have been Rich, have been the better for their being Gracious, with their being Rich.
4. Ground that men go upon, is this: That muſt needs be good for a man in this life, that God beſtows upon a man in this life. But Honour, and Riches, &c. are God's Gifts and Diſpenſations; therefore muſt needs be good for a man in this life.
We ſhall a little examine this Ground, and ſhew how men may be wofully miſtaken, that from thoſe premiſes make ſuch a concluſion. Their miſtake lieth in this, Their not conſidering, How God is ſaid to beſtow theſe things.
1. They diſtinguiſh not, between what God giveth ex Largitate out of his Bounty; and as He is good to all: and what He giveth ex Promiſſo, by Promiſe. And the not conſidering of this, is one great cauſe of mens being miſtaken, in making a judgment of a proſperous condition. So that, as our Saviour told the Sadduces in another caſe, That they did erre, not knowing the Scriptures, nor the Power of God. So we may ſay of theſe, That they erre, not knowing the Scriptures, and the Intentions of God in the beſtowing outward things. While a man hath the things of this life, beſtowed on him by God, only out of Bounty, he cannot ſay, They are good for him, till he find, they come in by Covenant and Promiſe, as I ſhall ſhew you more largly afterwards. When Eſau asked Jacob, Whoſe Children are theſe? He anſwered, Theſe are the Children that God hath Graciouſly (or, in Mercy) given me. No man can ſay, Theſe are the Riches, and this is the Proſperity that God hath in mercy given me, till he finds they flow from another Fountain, than that of general Bounty. Luther ſaid of the Turkiſh Empire, That, how great ſoever it was, yet it was but a Cruſt, that the great Houſekeeper had caſt to a Dog. Remember, it is the Covenant that forms a Mercy.
2. They diſtinguiſh not, between things in the Diſpenſation, and in the Intention of God. Hence ariſeth the Miſtake. Many judg of the Intention, by the Diſpenſation; and if ſuch things be diſpenſed, that be in themſelves good, they preſently think they are intended for good to them. Whereas, Solomon telleth ſuch, Eccleſ. 9. 1. No man knoweth love by any outward thing, &c. Not by Riches, nor Honour, nor by outward Proſperity. Gods Hand, and Gods, Heart doth not alwayes go together. His Hand may ſeem to make for men, when His Heart is againſt them; as on the contrary, His Hand may ſeem to be againſt men, when his Heart is not. We read, Jer. 32. 41. When God ſaid, He would do his People good, He would do them good with his whole Heart, and with his whole Soul. We find, Pſal. 78. 29. God gave the Iſraelites their heart's deſire, they had what they would; But ſee what followeth, While the meat was yet in their mouths, the Wrath of God came upon them. Remember this, The beſt good things of this life, may be beſtowed in Anger, Hoſ. 13. 11. I gave them a King in mine anger.
3. They diſtinguiſh not, between Gods Giving Hand, and Gods Sanctifying Hand. Between the Things given, and Grace that fits for the Uſing of them. God ſometimes gives the Things, when He gives not the Grace to make a Right uſe of them. There are ſome, who, if they find but a Giving Hand, look no further, whether there be a Sanctifying Hand, or no. Know this, While you look upon a Giving Hand only, you can never make a right Judgement of a Proſperous condition, till you look upon the other Hand, viz. the Sanctifying Hand. Till you find, that with Proſperity, you have alſo Proſperity-Graces given too.
4. They diſtinguiſh not, between what cometh in by a Permiſſive providence, and by an Approving providence. As there is Gods Permiſſive and Approving Will, ſo it is in reſpect of Providences, as relating to the good things of this life. Some men have them onelyonly by a permiſſive providence. Some there are that God maketh Rich, as it is ſaid, God made Abraham Rich; ſome God permits to be Rich, and hindreth them not. Thus, ſome by ſinful, and unjuſt, and unlawful Means, get the things of this life, when God approves not of it, Hoſ. 8. 4. God ſaith, They ſett up Kings, but not by Him; and Princes, but He knew it not. The meaning is, That He approved it not. There is a diſpoſition in men, (what courſe ſoever they take to compaſs the things of this life) to draw God unto a liking, and approbation of what they do, (let it be never ſo unlawfully done) As thoſe, Zach. 11. 5. Bleſſed be the Lord, for I am Rich. How much do men father upon God, as his Gifts and Bleſſings, which they have got by their own injuſtice and oppreſſion?
Object. But ſome will ſay, Is it not the Bleſſing of the Lord that maketh Rich? And, if I am Rich, muſt I not ſay, It is by the bleſſing of the Lord?
Anſw. It is true, and the place, is, Prov. 10. 22. The Bleſſing of the Lord, it maketh Rich, and addeth no ſorrow with it. This is a truth. And yet it followeth not from hence, that, Thoſe that have Riches, and outward things, have them as a Bleſſing. This will appear, if you conſider, what is meant by Rich in the Text; It is not the having the things, but comfort, and contentment, in the things, that ſpeaks men Rich. So you find, the latter words in the Text are Exegetical, and expound the former, (viz.) He addeth no ſorrow with it. There are three Vultures that commonly feed upon a Rich mans heart, (viz.) Care in getting, Fear in keeping, and Grief in loſing. But now the Bleſſing of the Lord, driveth away all theſe. So that it doth not follow, That the bare having of the things, is the Bleſſing, but the having the Riches of Contentment with them. So that the meaning is this, That it is the bleſſing of the Lord, that gives Comfort and Contentment with the things; and this is that indeed, that ſpeaks a man truly Rich. Many have Gold and Silver, and Poſſeſſions in abundance, and cannot be ſaid to be Rich, becauſe they have not the comfortable uſe of them, and contentment with them. So that it is the Comfort and Contentment, that is that Bleſſing that maketh Rich.
Thus I have examined the Grounds, upon which many go, in making a Judgment of a Proſperous Condition. And from all that hath been ſaid, their Miſtakes will appear, by conſidering of theſe following Queries.
1. Who knoweth, or can ſay, That thoſe things are good for a man in this life, that bad men have had, as well as good; and for the moſt part, the greateſt portion of them? Upon this ground, the very Heathens were drawn to a contempt of thoſe things, becauſe they ſaw, that for the moſt part, they were in the hands of thoſe, that were the worſt of men. Seneca could ſay, Who would eſteem of Riches and Honours, when he ſeeth them caſt, in hoc coenum in has ſordes, upon ſuch Dung-hills; ſpeaking of Honours conferred upon Sylla. Who would eſteem of Beauty, (ſaith another) which a Whore may have, as well as an honeſt Woman? Jer. 12. 1. The Prophet obſerved, That the way of the Wicked did Proſper. And Pſal. 73. That the worſt of Men, had waters of a full Cup wrung out to them, and had what heart could wiſh.
2. Who knoweth, or can ſay, That is good for a man in this life, that never made a man Good? Where is the man that can come forth and ſay, That his Riches and Honours, did ever change his heart or reform his life?
3. Who knoweth, or can ſay, That thoſe things are good for a man in this life, that have made many men worſe, through their Abuſe of them? To how many have they become a Trap, and Snare, and occaſions of Sin? How many men hath proſperity undone? Nehem. 13. 20. Did not Solomon, King of Iſrael, ſin by thoſe things? yet among many Nations there was none like him, Beloved of his God. How Conſcientious was David, when he was David the Perſecuted? but how careleſs, when he was David the King? It is obſerved of Rome, That it was never more Wicked, then when it was moſt Flouriſhing. And it is obſerved of the Church, That it had leaſt Purity, when it had moſt outward Proſperity.
4. Who knoweth, or can ſay, That thoſe things are good for a man in this life, that are things ſo uncertain? They come and go, paſs and run, like a River. The Apoſtle calls them uncertain Riches, 1 Tim. 6. 17. Solomon telleth us, They make themſelves Wings, and fly away. Prov. 23. 5. Yea, their being is ſo ſhort, that they are ſaid not to be; for ſo ſaith Solomon in the ſame Verſ. Why wilt thou ſet thy heart upon that which is not?
5. Who knoweth, or can ſay, That is good for a man in this life, that cannot in the leaſt cure a mans vanity, or adde any thing of worth, or excellency to him? When he hath all the things of the world, yet he is ſtill but vain and empty Man; he is ſtill Adam, weak, frail, fleſhly, and ſtill vain. Hence it is, that Solomon ſheweth, that Riches cannot be a mans happineſs, Eccleſ. 6. 10. That which hath been, is named already, and it is known that it is Man: (i. e.) Call him what you will, Great, or Rich, or Honourable, yet he is Man ſtill, (i. e.) crazy, frail, mortal man; outward things do not amend his nature and conſtitution. This the Pſalmiſt telleth us, Pſal. 39. 5. Surely, every man at his best estate, is altogether vanity. At his beſt eſtate, let him be never ſo happy, in reſpect of worldly eſtate, yet it doth not cure his vanity, he is ſtill but vanity.
6. Who knoweth, or can ſay, That that is good for a man in this life, that will do a man no good in the time of his greateſt need, and ſtraits, and exigencies? Prov. 11. 4. Riches profit not in the day of Wrath. And we have ſeen this made true in the former dayes of common Calamity. In all Changes, we have ſeen, The Greateſt, were the greateſt Sufferers. Great Winds, ſhake moſt the talleſt Cedars, and throw down the ſtrongeſt Oakes. We read, 2 Kings 24. In that Captivity, the Richer Jews were carried away, when the poorer ſort were left to till the land.
7. Who knoweth, or can ſay, That that is good for a man in this life, that fills the life with ſo many cares, and expoſeth to ſo many dangers, and troubles, and diſquietments? How many are there, whoſe wealth hath coſt them their lives? It had bin good for Naboth, he had had no Vineyard. And it was ſaid of the Roman Emperours, That they got nothing by their Advancement, but ut citius interficerentur, That they might be killed the ſooner. How many men are there, that had been happy, had not their proſperity deſtroyed them? And this is another Argument, that Solomon uſeth to prove, that a mans happineſs lyeth not in Riches. As you may ſee Eccleſ. 6. 11. Seeing there be many things that increaſe vanity, what is man the better? So, How can thoſe things, that increaſe cares and troubles, make Man the better? Pſal. 39. 6. Man diſquiets himſelf in vain; he heapeth up Riches, and cannot tell, who ſhall gather them. Nay, Solomon tells us, Eccleſ. 5. 3. That he had ſeen Riches laid up for the owners, to their hurt. Antigonus ſaid of his Crown, That if a man knew what cares were wrapt up in it, he would not think it worth taking up. Nay, one ſaith of life it ſelf, Nemo vitam acciperet ſi daretur ſcientibus.
8. Who can ſay, That is good for a man in this life, that makes the entrance into Eternal Life ſo difficult? This our Saviour ſheweth, Luk. 18. 24, 25. That it is hard for a Rich man to enter into Heaven. Nay, he makes it not only hard, but in a manner Impoſſible; When he ſaith, It is eaſier for a Camel to go through the eye of a Needle. Our Saviour meaneth it, of thoſe that have Riches, and truſt in them.
Thus for the firſt ſort of perſons, who think, It is good for them in this life to have Proſperity.