Works, Book 1 · Discourse 28
DISCOURSE XXVIII.
PROVERBS 30. 8, 9.
Give me neither Poverty, nor Riches; Feed me with Food convenient for me, [foreign] Lest I be full and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of my God in vain. [foreign]
THESE words are a part of the Prayer of Agur, a man for wisdom ranked with Solomon; and one of the two things he desired of God not to deny him before he died. The first was concerning his inward and spiritual estate, Remove far from me vanity and lies, that is, all impiety and sinful hypocrisie: for so David expressed them, Psal. 4. 2. O ye sons of men, how long will ye turn God's glory into shame? how long will ye love vanity, and seek after leasing? The second is concerning his outward estate, Give me neither Poverty, nor Riches; Feed me with Food convenient, &c.
This second suit contains two parts: 1. His Request: 2. The Reason thereof. His Request is doubly expressed; first Negatively, what he would not have; then Affirmatively, what he would have. The Negative part in these words, Give me neither Poverty, nor Riches: the Affirmative in these, Feed me with Food convenient for me. Then follows the Reason, Lest I be full and deny thee, &c.
Nevertheless this Request, though two ways expressed, is not to be conceived as two, but one Request; both ways tending to the same purpose: For he that would be neither poor nor rich, must needs be in the middle; and he that hath neither too little nor too much, must needs have a competency or food convenient for him. Therefore Agur reckons of this but as one petition, when he saith in the former verse, Two things have Irequired of thee; deny me not them before I die. Else the things that he required would be three, if this of my Text made two.
Again, for the understanding of this compound suit, we must not so conceive it as if he prayed absolutely against Riches, or absolutely against Poverty; (for so the Prayer were unlawful, Poverty and Riches being of themselves things indifferent, and the blessing of God may go with both:) But it is a Prayer of choice, or a comparative prayer; as if he had said, Rather than either Poverty or Riches, Give me, O Lord, if it be thy will, the Mean between both: Feed me with Food convenient for me. For though all three estates be indifferent, yet comparatively and for choice the middle is the best and happiest condition. Such speeches by way of Opposition or Antithesis, yet implying in their sense a choice or Protimesis, are frequent in Scripture.*H…s. 6. …. Matt. …. 13. & 12… 7. I will have mercy, and not sacrifice: not to be understood as though God forbade Sacrifice; but thus, I had rather have mercy than sacrifice. So in S. Matthew, *Matt. 6. 19. 20.Lay not up for your selves treasures upon earth; but lay up for your selves treasures in heaven: not to be understood as a plain prohibition to lay up earthly treasures, but by way of choice or foreign Rather lay up treasures in heaven, than treasures upon earth; Have a greater care of the one than of the other: And many the like, for it is a frequent expression.
Thus having made the way plain and open to my Text, I come now to consider the several parts thereof: and First, The Request or Thing prayed for; where, of the two ways whereby it is expressed,A…ur's Request. I must, for the more easie unfolding thereof, begin with the Affirmative, Feed me with Food convenient for me. For if this be understood, we cannot be long ignorant of the other: If we know the Mean once which Agur chuseth, we shall soon guess what he understands by Riches and Poverty, the Extremes which he refuseth. Feed me (saith he) with Food convenient for me. This convenient food is in the Original foreign, Panis dimensi mei, The bread of my competent allowance. The Septuagint turns it, foreign, Things fit and sufficient: Symmachus, foreign, Competent diet: The Chaldee Paraphrast, foreign Bread or Food sufficient for me; for so foreign or foreign signifies; for it is the word for Sufficit, in the 15. verse of this Chapter, Four things say not, foreign, Sufficit, It is enough; it is the word for Sufficient, Exod. 36. 7. where it is said of the offering for the Tabernacle,Prov. 30. 8, 9 that which was offered, foreign was sufficient for all the work; and in 2 Sam. 24. 16. where God says of the plague, foreign Sufficit, It is enough.
Now by Bread or Food the Hebrew understands All provisions for the use of life: so competent Food is a competent Maintenance: Which to be the true meaning of this Panis dimensi, Agur's deprecation of Poverty on the one side, and of Riches on the other, is a firm demonstration: For what else can it be but a state of Competency which he begs as the Mean between Want and Superfluity?
And this is even that foreign, that daily bread, which Christ our Lord in his Prayer hath taught us all to pray for; foreign, or, as S. Luke hath it, foreign, Give us day by day our daily bread: Where the meaning in general is indifferently well agreed upon; but much ado there is what this word foreign should signifie. But not to trouble you with the rehearsal of so many varieties of interpretation as the singularity of this word hath begotten, some nearer, some altogether wide of the mark; the plain truth is, That as foreign, a word like unto this, was first devised by the Septuagint; so was foreign in this prayer made by the Evangelists in imitation thereof; neither of both being any where to be found but in Scripture only. For the Septuagint of foreign signifying Abundantia, Exuperantia, abundance and superfluity, formed the Adjective foreign to express the Hebrew word foreign; and for foreign *Deut. 7. 6 & ch. 14. 2. & 26. 18.a Peculiar people, rendred foreign a Supernumerary people, a people wherein God had a Superlative propriety and interest, above and besides his common interest to all the Nations of the world: For so he saith, Exod. 19. 5. Thou shalt be unto me foreign a Peculiar people above all people, for all the earth is mine: as if he should say, But you shall be mine in a degree above the rest.
According to the Example and Analogy of this foreign (I say) the Evangelists here formed foreign. For as foreign signifies an Abundance or Superfluity, of foreign a Being, and foreign ultra or super, as it were an Over-Being; so would foreign signifie a Sufficiency, as it were foreign, that which is adequate to Being, or, as Suidas hath it, foreign, Fit for our Being and Supportance, Therefore as of foreign Abundance, the Septuagint made foreign Abounding: so the Evangelists of foreign a Sufficiency, made foreign Sufficient. And this is agreeable to the Syriack Translation, the Language our Saviour spake, which hath here, foreign The bread we have need of. Thus foreign is Sufficient bread, and opposed to foreign Superfluous and Superabounding bread. All which will appear most clearly and elegantly, if we do but parallel these two words in the Petition by way of Antithesis in this manner, foreign, Not foreign a Superfluous and Superabounding bread; but foreign a Sufficient bread, give us, O Lord, this day.
And thus we have seen that this Prayer of Agur, in my Text, is the self-same with that our Saviour taught us in the Gospel; which Tremellius well observing in his most elegant Hebrew Catechism, renders that petition in these very words of Agur, foreign, as though our Saviour had reference to them.
Now for the right understanding of this Sufficiency we are to pray for, we must know, that a Competency is twofold: Either in regard of Nature, which sufficeth to support a man in his natural life and health: or secondly, a Competency in regard of a mans condition, which is sufficient to support and maintain him in that condition, order, degree and calling wherein God hath placed him. Both these degrees of Sufficiency are meant in the Prayer our Saviour taught us, Give us this day our daily bread; and in this of Agur, Feed me with food convenient for me, namely, for Agur. For perhaps that may not be sufficient for Agur's condition, which might suffice for another. But if Agur's condition were such as some mans is, that he needed no more than was convenient to maintain himself in his natural life and health; then the Competency he must pray for is no more than a Competency in regard of Nature. If Agur be a Master of a Family; then that is his Competency which is convenient to maintain his wife, children and houshold. If Agur be a Publick person, a Prince or a Ruler of the people; then that is Agur's Sufficiency which will conveniently maintain him in that condition.
For the Competency which Agur prays for is that, which if he want, he is in poverty; if he exceed, he is rich. Now our own Reason will inform us, that those means which would make a private man rich, a King may have, a Peer may have, and more too, and yet be exceeding poor. In a word therefore, as Zeba and Zalmunna said to Gideon, Iud. 8. 21. As is the man, so is his strength; the like may I say here, As is the man, so is his Competency. And in whatsoever condition God hath placed thee, thou mayest, yea thou oughtest to pray for a convenient Food to maintain the same; but to ask more thou hast no pattern, neither in this, nor in the Prayer which Christ himself hath taught thee.
HAVING thus fully explicated (as I think) these first words of Agur's Prayer; let us now see what Observations they will afford us, before we come to the Reason in the words following, where indeed is the marrow of the Text.
First therefore,Observat. 1. If we ought with Agur to pray against Poverty, Then is that Monkish affecting of Poverty no point of Piety; their voluntary and vowed Poverty, as they would make us believe, neither a State of Perfection, nor a Religion acceptable to God. We know well enough what the Poverty of Monks and Friers hath been for many hundred years, not a State of Perfection (God knows) but a State of Hypocrisie: For what Poverty is that, I pray you, where a man is said to be poor, and to have forsaken all, because he hath nothing in proper, and yet hath a rich and plentiful share in the common? But suppose it were as they say it is, and as amongst the ancient Monks it was indeed, and perhaps still among some of their begging Friers; yet, I say, such a wilful Poverty is neither a State of Perfection, nor a Religion acceptable to God: For if it were, it could not be lawfully prayed against, nor a competent sufficiency prayed for: But, Give me not poverty, (saith Agur) but seed me with food sufficient for me.
But they alledge the Counsel of our Saviour to the young man in the Gospel, Matth. 19. 21. If thou wilt be perfect, go sell that thou hast, and give it to the poor, and thou shalt have treasure in heaven. Doth not Christ prescribe Poverty here as the way to eternal life?
A Ship in a storm is sometimes in that danger, as there is no way to save her but to throw her lading into the Sea; The Body sometime cannot be saved, unless an arm or a leg be cut off. If this young man's Soul were in danger of some such spiritual Gangrene through his great possessions, then was this counsel of our Saviour a personal and particular advice unto him: but extraordinary cases are not to be made an ordinary practice. But I think this was not this young man's case, for the Text saith, Our Saviour loved him, Mark 10. 21.when he heard his replies, &c. And therefore I answer, that our Saviour spake this foreign, Trial-wise; as he did to the woman of Canaan, when,Matth. 15. 24. to prove her constant Faith, he told her, He was not sent but to the lost sheep of Israel; and as he did to Moses, Numb. 14. 12. when, to prove or stir up his zeal in praying, he threatned utterly to destroy his people Israel; I will (saith he) smite them with pestilence, and disi…herit them, and will make of thee a greater Nation than they. So our Saviour spake here to the young man by way of Trial, to prove him, and to make him see and acknowledge how much he was deceived, how far short he was of that Perfectness of heart he deemed to be in himself, who thought he could have been willing and ready to do any thing for the attainment of everlasting life: Master, (saith he) what shall I do, that I may inherit everlasting life? I have done all I know,Matth. 19. 16. command me any thing else what thou wilt, I am ready to undertake it. Our Saviour answers, By this shalt thou approve thy perfectness with God, if thou canst be willing for his sake to sell all that thou hast, and give it unto the poor. And this was a Touchstone indeed;Verse 22. for the Text says, He went away sorrowful. And I make no doubt, but if many among us, who think themselves some-body, would examine themselves upon this point, they would find their hearts deceive them egregiously, and that they were not the men they took themselves to be. Art thou rich, and yet couldst thou be willing to forsake all thou hast to follow Christ? This is a scouring Trial indeed. And yet should every true Christian be thus affected, to forsake all in the purpose and estimation of his heart, that he may be one of Christ's: For, He that loveth father and mother, Matth. 10. 37. & 19. 29.houses and lands, better than him, (he that hath not forsaken them in his estimation and resolution,) is not worthy of him. And this is that forsaking of the world in purpose and affection, to prefer Christ before the world, whereof S. Peter chiefly spake, Luke 18. 28. Loe, we have left all, and followed thee, (that is, we have set all at nought to follow thee,) and yet Peter kept his house still at Capernaum. I leave it to be considered, whether such as these be not the poor in spirit, Matth. 5. 3. that is, who in spirit and affection have renounced the world, and esteem of Christ above all riches. For these words are but once found in Scripture, and S. Luke seems to imply as much as I say, when he relateth the words as spoken to and of the Apostles only; Blessed be ye poor, for yours is the Kingdom of God. But I will not contend for it.Luke 6. 20.
Secondly, The Patrons of Monkery alledge the Practice of the Primitive Church, Acts 2. 45. & chap. 4. 34, 35. who sold their lands and possessions, and laid down the money at the Apostles feet. I answer, They were Iews that did so, and none but Iews that did so. Shew me the like done among the Gentiles, when the Gospel came amongst them: Which of all S. Paul's Epistles give any such Precept, or intimate any such thing? But as for the Iews; those who once believed in Christ, believed also the woful destruction of their own Nation to be within a few years after; and therefore they thought good, while there was yet time, to improve their Lands and Possessions to the best use, which they should not many years enjoy. And the occasion was now fit, at the first preaching of the Gospel and gathering of a Church to Christ, to furnish the Apostles and others for this service and employment. And therefore when the Gospel was also spred among the Gentiles, the Apostles were so careful to make Collections in all the Churches for the relief of the poor Saints at Ierusalem, even those who at the first had disfurnished themselves of all, and at whose charges, as may be supposed, the Gospel was at the beginning preached among the Gentiles. Rom. 15. 26, 27. 1 Cor. 16. 1. 2 Cor. ch. 8, and ch. 9.
And seeing I have entred thus far into the question of Monkery, I will take leave to examine two more Examples which they bring to that purpose, though not so near to the matter of my Text as the former.
Thirdly therefore, The Patrons of Monkery alledge the Example of the Rechabites, of whom we read Ier. 35. 6, 7. that according to an Ordinance wherewith their Father Ionadab bound them, they drank no wine, built no houses, sowed no seed, neither planted nor possessed vineyards or fields; but lived in tents all their days. Which singularity of life seems not only to resemble, but to warrant that of Monkery, in those two main points of forsaking possessions, and abstaining from meats; seeing God himself in that place commended those Rechabites for observing this Ordinance of Ionadab their Father.
But I answer; This of the Rechabites was no matter of Religion, as that of Monks is, but a mere civil Ordinance grounded upon a National custome: For the Rechabites were of the race of the Family of Hobab the Kenite, Moses's Father-in-law, as you may read 1 Chron. 2. 55. Now the Kenites were Midi…nites and the Midianites were dwellers in Tents from the beginning. This I prove, 1. Becau…e the Arabi…ns of those parts were such both then, and still are at this day. 2. The Ishmaelites and Midianites dwelt together, insomuch that their names are consounded in Scripture, or interchangeably used the one for the other. For Gen. 37. 25, 28. those Merchants to whom Ioseph was sold are promiscuously called sometimes, Ishmaelites, sometimes Midianites, as if they were both one people; as indeed they both descended of Abraham, the one by his handmaid Hagar, the other by his second wife Keturah. So Iudg. 8. 24. the Midianites which Gideon vanquished are called Ishmaelites. They had (saith the Text) golden ear-rings for they were Ishmaelites. Now it is apparent in Scripture that the Ishmaelites or Hagarens used to dwell in Tents, whence 1 Chron. 5. 10. it is said, the Reubenites in the daies of Saul made war with the Hagarites, who fell by their hand; and they dwelt in their tents throughout all the East-land of Cilead. Besides, of the Ishmaelites were those famous Scenite-Arabians, mentioned in Scripture so oft under the name of the Tents of Kedar. Psal. 120. …. Ier. 49. 28.Such therefore as the Ishmaelites were, may we deem the Midianites also to have been, who dwelt with them: and to put it quite out of doubt, we have so much told us in Scripture, in the prayer of Habakkuk, cha. 3. 7. I saw, saith he, the Tents of Cushan (or Arabia) in affliction, and the curtains of the land of Midian did tremble.
This custome of their Nation and Countrey did that Midian Tribe of the Kenites (of which was the Father-in-law of Moses) still observe, after they came to live in Canaan with the Israelites. So we read Iud. 4. 11. that Hober the Kenite, which was of the children of Hobab the Father-in-law of Moses, severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which is by Kedesh. See 1 Chron. 2. 55. according to Hierome. And this manner of living they seem to have retained, partly for to be a Badge and Cognizance of the Nation whence they were descended, and partly to live the more securely in the land where they were strangers, either from the envie of the Iews at home, or danger of enemies abroad, to whom by this means they should be the less subject, as having neither houses to fire, nor lands to be taken from them, but only cattel wherewith they lived, and tents… which they removed hither and thither as opportunity served for pasture to feed them: Even as Abraham lived while he sojourned as a stranger in the land of Canaan, and in imitation of whom, being their Ancestor, perhaps this custome was derived to the Midianites his children.
Howsoever at length it seems these Kenites, allured by the more pleasant living of the Israelites, began to change this custome of their Ancestors; which occasioned Ionadab the son of Rechab, a famous Kenite, to renew it again, and bind his posterity to observe it; and to that end he forbad them altogether to drink any Wine, lest desire thereof might occasion them to plant Vineyards, and so to build Houses as the Iews did, and so to forsake the custome of their Nation; as perhaps licorousness of Wine before had caused many of them to do. For certain it is that Ionadeb renewed but that which their Ancestors had observed long before he was born. And thus you see it was no order of Religion which they bound themselves unto, but a maintenance of a Civil custome. And therefore the wild Arabians and Tartars, who at this day live in like manner, are as good a Pattern to warrant Monkery by as they.
But there is another Example yet, wherein they put great confidence, as being established by God himself;Num. 6 2. &c. and that is of the Nazarites in the Law, who bound themselves by a solemn vow to a singularity of life, not much unlike that of Monks, (especially those of the ancient form) as to separate themselves unto the Lord, to drink neither wine nor strong drink, nor suffer a razor to come upon their heads, and to be accounted in a special manner holy unto God above other men.
I answer, If this be the sample from which Monkery is derived, there needs no other Argument utterly to overthrow it; and therefore it is as ill chosen as could be. For this Law of Nazarism is one of the things expresly named, which the Apostles decreed at the Council of Ierusalem should not be imposed upon the Gentiles who believed in Christ. Look Acts 21. where S. Paul having made a Nazarite's Vow at Cenchrea for a certain time, according to the manner, Iames and the Elders of the Church at Ierusalem advised him to joyn himself with four others who had the like Vow upon them, (and the time thereof also as Paul's was then to be fulfilled, for they were seldom perpetual,) and to take and purifie himself according to the Law with them, that the Iews might take notice he was conformable to the Laws and Orders of his own Nation, till God should dissolve the same. But as touching the Gentiles, (saith Iames verse 25.) we have written and concluded that they observe no such thing. Is not this plain enough? If therfore Law of Nazarites be the Pattern of Monkish Orders, the Apostles decreed the Gentiles should observe no such thing. And for the Iews, God hath now also dissolved their Temple and all their Legal Worship.
THUS much for the first Observation against superstitious and affected Poverty; nor shall I need stay longer upon this part of Agur's Prayer, Give me not Poverty. There are not many of us willingly guilty on this side.Observ. 2. I come therefore to the other side, whence my second Observation shall be, That we ought not to covet nor seek after Abundance and Excess in these outward things; but to have our aims and desires stinted at such a Competency only, as is convenient to maintain us in that condition and state wherein God hath placed us. Whatsoever is more than this, is Sin: For what we have no pattern in the Word of God to pray for, we have no warrant to covet or seek for. In the Pattern for all our Prayers, The Lord's Prayer, our Saviour alloweth us to pray for no more but a competency, Give us day by day our daily bread; that is, not a superfluous and superabounding bread, but a sufficient bread we pray thee, O Lord, to give us this day and every day. Agur in my Text, Give me neither Poverty nor Riches; feed me with food convenient for me. Iacob in his vow, Gen. 28. 20. If the Lord (saith he) will give me food to eat, and raiment to put on, The Lord shall be my God, &c. Food he desires, but food to eat; Clothing he desires, but clothing to put on; so much as was sufficient for him and his to eat: so much as was sufficient for him and his to wear: this Iacob desires, but no more. And under these two words, Food and Raiment, are comprehended all things needful for the maintenance of life; as may appear by the following words v. 22. where Iacob promiseth, that if God will grant him this his suit, of all that he should give him he would pay the Tenth unto him. But in the whole Book of God there is no Prayer to be found for Superfluity and Abundance.
I would not be mistaken: I say not, it is unlawful to have and enjoy Riches and Abundance, if God give them; but unlawful to covet and seek after them. I know, the things of themselves are indifferent, and the good creatures of God made for the use of man, if man abused them not; yea, plenty and abundance of them are called the gifts of God, and, which is more, the blessings of God: The blessing of God (saith Solomon, Prov. 10. 12.) maketh rich: and it is the usual phrase of Scripture to say of those that became rich, that God blessed them. And they are Blessings indeed, when God offers them, but no Blessings to such as covetously hunt and gape after them. Abraham was rich, Iacob was rich, Solomon and David were rich; I mean, they had abundance wherewith God blessed them: But which of all these, or any oother holy man in God's Book, do we find to have long'd for, crav'd or labour'd after more than a portion convenient for them? which of them made their desires carvers of such abundance? No: Desire of abundance and superfluity …ures not with the heart of God's servants. Iacob indeed became rich, but desired (as you heard) but meat to eat, and raiment to put on. Solomon a King, for whose estate the greatest measure of these things was most behoveful, yet when God (1 Kings 3. 5, 9.) gave him his choice to ask what he would, and he would give it him; he asked neither riches nor honour, but a wise and understanding heart; wherewith God was so well pleased, that he tells him,Vers. 11. Because he had not asked riches nor honour; therefore he would give him both riches and honour in that abundance,Vers. 13. as no king on earth should be like him. When Riches come thus, they come then indeed as Blessings: For God gives them as well-pleased, and accordingly as he sees them good for those to whom he gives them; and sends his Grace with them, that those who have them may use them to his glory and their own good.
On the contrary, To men whose hearts could never say, If God will give me but sufficient and convenient for me, I will lay me down and be at rest, and crave no further; to those whose hearts are restle's and mad after abundance and excess of wealth, whose desires are without all bounds in seeking after Riches: Experience may tell us, that to such as these Riches seldom or never prove a Blessing when they get them, but a Curse. He that maketh hast to be rich, (saith Solomon, Prov. 28. …0.) shall not be innocent. They that will be rich, (saith S. Paul, 1 Tim. 6. 9. speaking of such as could not rest with a Competency) fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. We use to say, that those who have great losses are undone: but here, he that getteth much is undone.
Wouldst thou then be happy and blessed in the enjoyment of these outward things, then desire no more in thy heart than thou mayest lawfully ask of God in thy Prayer: Follow the counsel of Solomon, Prov. 23. 4. Labour not to be rich, cease from thine own wisdom; viz. to seek to be rich, which is humane wisdom, but indeed plain folly. Let neither thy desires nor thy aims out-bound this of Agur's, to have food convenient for thee. If God sees it good for thee to have more, he will give it thee, and offer thee the means and opportunity thereof, without thy seeking. But if he sees it not good for thee, why wouldst thou have it? Thou hast enough already, if thou hast convenient. Howsoever, God hates a large and restless desire: Therefore be not covetous, be not greedy of much; lest if thou come by it, God give it thee not in mercy, but in wrath and displeasure.
My third Observation is,Observat. 3. That a Competency, or the Middle estate between Want and Superfluity, is in choice to be preferred, as the best and happiest condition. We see Agur preferreth it before the rest, and that his choice was a Wise man's choice, we cannot doubt, when the Scripture records it as a piece of his Wisdom: yea, even the Wisemen of the*Horat. Carm l. 2. Od. 10. Aurtam quisquis Medioc…atem Dilig…t, tutus caret obsol… Sordibus tects, … in … Sobrius aulâ. Heathen were not ignorant thereof. The reason is apparent, because it is the most free from such dangers as both Extremes are subject unto; which Agur mentioneth in the Reason of his petition, to be perils of Irreligion towards God and Injustice towards man: Great evils both of them, endangering the state of the Soul. But I must not speak of them particularly here, they belong to the Second part of my Text: and we shall not need look so far;Seneca in Oedipo. Fata si…c…a… mihi Fingere arbit…to …o, &c. Tuta me in d…â …hat Vita decurren… …â. for not only in that, but even in outward respects, we shall find this middle estate to be the safest condition. The low shrubs, Beasts will brouze them, and trample upon them; the high Trees are most subject to the violence of Tempests; when those of a middle size are free from both. So a poor estate is subject to contempt, and so to be wronged and injured of every one that will: The rich and mighty are envied, and obnoxious to the rage of troublesome times, being looked upon a… a booty by such as are able and find advantage to seise upon them. Only the Mean estate is most free from such perillous Extremities, being as below Envy, so above Contempt.
If then our good and gracious God hath given us a convenient measure of means to maintain our condition, let us think our line hath fallen unto us in a pleasant place, as the Psalmist speaks, Psal. 16. 6. and that we have a goodly heritage. He that hath once a Competency, let him be assured he hath all the Contentment which is to be found in these temporary things; and Experience will tell him, Though Riches may encrease, yet after a Sufficiency once attained, Contentment will encrease no more, though Riches encrease never so much.
THUS much of that which Agur requested; Now follows The Reason of his Request,The Reason of Agur's Re…uest. Lest I be full and deny thee, and say, Who is the Lord? &c. Out of which, before we come to handle them particularly, let us make this General Observation, That the Rule of our desires and endeavours, in the getting and enjoying of these outward things, ought to be our Spiritual welfare and the bettering of us to God-ward. This was Agur's Rule, He desires such a measure of outward means as might neither through fulness make him forget God, nor through want tempt him to sin both against him and his neighbour. This is the Compass we ought to sail by, if we would avoid shipwrack: This is the Pole-star and Heavenly mark whereon our eyes in all our thriving courses should be fixed, and by it our desires and aims measured. That proportion of outward things and provisions for this life which may the bes… stand with our improvement to God-ward, which may the most further and enable us, and the least endanger and hinder us, in our religious devotions to God and charitable duties to our neighbours; this should be the stint of all our worldly desires and endeavours under the Sun. More than may stand with this, is so far from being wished or sought for, that we ought with Agur to pray against it, and say, Lord, lead us not into temptation, but deliver us from evil. But alas! we set the Cart before the Horse; we make not the Worship of God and our Spiritual advantage the Rule of our aims in getting and enjoying of these Temporal things: But on the contrary, we use to serve God and keep his Commandments so far as may stand with our profit, with our cov…tous and ambitious desires, and no farther. And this was Ieroboam's sin, who forsooth would serve the God of his Fathers so as he thought might stand with the safety of his kingdom, but no farther. But alas! what would it profit a man to win the whole world, and lose his own soul? But Ieroboam lost his kingdom too, which else God had promised to entail unto his posterity.Mar. 8. 36. But let us be wiser, and, as S. Paul bids us, whether we eat or drink, or whatsoever we do else, let us do all to the glory of God. 1 Cor. 10. 31.Let this be the End of all our actions, and then we shall be sure to thrive here, and be blessed for ever in the world to come.
So much for the General Observation: Now to the particular handling of the words, Lest I be full, and deny thee, and say, Who is the Lord? The words are plain, and their meaning of Impiety and Irreligion: Give me not Riches, lest I become ungodly and irreligious. For, as to know God in Scripture is to worship and serve him with fear and reverence; so to deny him is to be devoid of Religion toward him, to live as if there were no God.… So it is said of the sons of Eli, that they were sons of Belial, they knew not the Lord, that is, they acknowledged him not by love, fear and obedience, but lived as if they had said, Who is the Lord?
Now that men who abound in Wealth and Superfluity are much subject to this malady, is so manifest by other places of Scripture, that Agur's fear was not without a cause. Deut. 6. 12. is a Caution given to Israel, when God should bless them with Prosperity, When thou shalt have eaten and be full, them beware lest thou forget the Lord which brought thee out of the Land of Egypt. Again, Deut. 8. 10, &c. When thou shalt have eaten and be full… Beware that thou forget not the Lord thy God, in not keeping his Commandments, and Iudgments, and his Statutes: Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein, And thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; Then thine heart be lifted up, and thou forget the Lord thy God, which brought, &c. Vers. 17. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. Whence it appears, not only how dangerous Prosperity is to Piety, but what it is to forget God, which is, in my Text, to deny him, and to ask Who he is; namely, to break his Commandments, Statutes and Iudgments, to be unthankful for his Blessings, and to attribute all to our own power and wisdom. Again, in Deut. 32. 15. Moses prophetically sings of Israel, Iesurun waxed fat, and kicked: Thou art (saith he) waxed fat, thou art grown thick, thou art covered with fatness: Then he forsook God which made him, and lightly esteemed the Rock of his salvation. Vers. 16. They provoked him to jealousie with strange gods, with abominations they provoked him to anger. And Hosea 13. 6. the Lord complains of the event of this prediction, According to their pasture (saith he) so were they filled, and their hearts were lifted up; therefore they have forgotten me.—Rarae fumant felicibus arae. I think it is sufficiently proved, and Experience doth every where make it good.
1. The cause hereof is, the weakness of our Nature through sin, not able to wield the Blessings of God if they abound. Even as the Physitians say that a Plethora, or full state of body, is dangerous in respect of health, even though it be without impurity of bloud; because Nature, if weaker, then it cannot wield it; or if a while she be of equal strength, yet is soon and sometimes suddenly, overturned: Even such is the case here with our life and health spiritual.
2. Religious Devotion springs from Humility and Lowliness of mind: but Abundance usually pusseth up with pride; as the Lord even now complained in Hosea, that the heart of his people was exalted, and therefore they forgot him. So in the quotation Deut. 8. 10, &c.
Lastly, A full belly is unfittest for Devotion and Prayer, and therefore in our devoutest Supplications we use Fasting. Even as it is in plenteous feeding, so is it in the very outward injoyment of plenty: whence ye heard even now the Spirit of God to express this Abundance of outward things by Feeding, Fulness, and Fatness.
THIS Truth thus confirmed will afford us three useful Observations. Observat. 1.First, To consider the wickedness of man's nature which abuseth the Abundance of God's Blessings to dishonour him that gave them. Vnthankfulness is a most hateful vice, if but to men, and for such benefits as one man can afford another: How much more to be abhorred is Vnthankfulness to God, who is the giver of all good things? Yet amongst men Abundance of benefits will sometimes wring an acknowledgment from an unthankful disposition, though a smaller kindness would not do it. But the contrary, the more Benefits and Favours are heaped, so much the more unthankful to grow to him that bestows them; or the more his Benefits encrease, the more to wrong and reproach him: this I think is not easily sampled in the dealings and courtefies from man to man. Yet thus most (unworthy and ungrateful wretches!) are we wont to deal with our gracious God, not only to be unthankful, (which were bad enough) but so much the more unthankful, by how much his Benefits encrease and abound toward us. The less we have, the more we acknowledge him; the more he gives us, the less we own him; and if so be we once arrive at a Fulness, it is ten to one but we plainly deny him, and ask, Who is the Lord? and what a hideous Vnthankfulness is this!
If this were not so, Agur would never have grounded his Prayer upon such a supposition: if it be so, we see why God is fain, for the most part, to deny those he loveth, abundance of these outwardthings; namely, lest by so giving he might quite lose them, and utterly undo them. He knoweth our nature better than our selves, and moderates his Blessings for our good.
Physick is an unpleasing thing, (our Stomachs are much against it) and a Potion is bitter in tast; yet in danger of life, if we be sick, or if we be but crazie and in danger of sickness, we are willing to submit our selves to the will of the Physician, as one that knows what is good for us better than our selves: We can endure in such a case to be abridged of our diet, to be restrained from our pleasure, to fast from our desired meat and drink; and not to be offended at him who shall thus abridge us, but to love him, yea reward him too, as who for this his care hath deserved well at our hands. Come on then: Hath not God as much skill in the state of our Souls, as any Physician in the state of our Bodies? Why should we then take it unkindly or impatiently, when for our spiritual safety he abridgeth us of that abundance which other men enjoy? Envie them not; it may be they are none of God's Patients, and so he takes no care of them, but lets them fill until they surfeit and perish: but thou art under his cure, who is the great Physician: if thou believest it, thou wilt love him therefore, and quietly submit unto his will; and not be like the horse and mule who, because they want understanding, are impatient to be dieted or diminished of their fodder, though it be for their good, because they know it not. And thus much for the first useful Observation.
Observe in the second place,Observat. 2. The unreasonable Folly of men, so greedily to long for and pursue after that which so much endangereth their welfare and happiness. For is it not a Folly never to think a man's self well, until he be in an estate of greatest danger? It is as if a man should seek a Lion in his den, when he might safely have passed by without danger; or like the filliness of children, who long to have an Adder in their hands, because he hath a gay skin. Were it not much better, with Agur's choice, to sit somewhat low with safety, than to ride aloft with continual danger of breaking a man's neck? We would have we know not what: we daily pray that God would not lead us into temptation, and yet we long to be tempted: or it may be we are of Socrates his mind, who chose a shrew to exercise his patience; so we would have wealth in abundance, to approve our moderation. But as Aristotle thinks it not true Valour and Magnanimity to be foreign, to long to be in danger, but rather to acquit himself well when he shall encounter it; so I think of a wise man: He that shall do otherwise, I think him not wise; if I should, I must take Agur for a fool.
Some perhaps are daring out of ignorance, whom, if they have no better experience, yet even Nature her self seems willing in some sort to inform, who by Divine Providence is so ordered, that in those places where Gold and Silver groweth, there grows neither Grass nor Plant nor other thing that is any thing worth; to shew us how fruitful the hearts and minds of such are wont to prove as long after them, being as barren of Goodness as those Countries of Grass. But if any one, after he knows and is informed of the danger of such a condition, shall say with Nero's mother, when the Mathematician had told her, her Son should indeed be Emperour, but put her to death. Me vero occidat, modò imperet; So he may reign, let him kill me: If any shall say …o here, Let me be rich, though I perish; I yield him as worthy Simon Magus his blessing, Pecunia tua sit tecum in perditionem, Thy money perish with thee, Acts 8. 20.
My third and last Observation is,Observat. 3. A Lesson of caution to those who are rich in this world, to keep a continual watch over themselves, that they forget not God in their abundance. For though this estate be fickle and dangerous, as I have already shewed; yet it is possible to be happy therein, if competent and fit means be used; and the beloved of God have been so. And those here have the best hope of success, who have not by their covetous and ambitious desires tempted God in getting their abundance. Howsoever, as the wealth, so the care also and watchfulness of the owner must be exceeding and abundant; for a ship of such sail requires a skilful Pilot and extraordinary care in the steerage.
Besides the General means in all Estates to prevent declining from God, there is one more Special means in this case of Abundance, which if it be not used, I am perswaded the danger neither can nor ever will be avoided; and that is, To be fruitful in good works; to be liberal and open-handed to the relief of the poor, and furtherance of all godly and sacred uses. It is S. Paul's charge, 1 Tim. 6. 17, 18. Charge them that be rich in this world,Prov. 3. 9.—that they do good, that they be rich in good works, ready to distribute, willing to communicate, &c.Psal. 24. 1. If thou wouldst have God's blessing go with thee, follow Solomon's counsel, Honour him with thy substance, and with the first-fruits of all thine increase. For the earth is the Lord's and the fulness thereof; and he requires this as a Tribute whereby we may acknowledge him to be the Giver of what we have. Away with words or mere verbal thanksgivings, God is thy Landlord, he requires a Lords Rent; those who use not to pay it, will soon forget who is their Landlord; which is the proper fountain of all the evil that comes by Abundance. Nay, he that thinks this Tribute of his goods is not due, doth already disclaim his Landlord, and deny God to be his Lord. When David made that bountiful and glorious offering for the building of the Temple, 1 Chron. 29. 10, 11, 14. he blessed him in this manner, Thine, O Lord, is the kingdom, and thou art exalted over all: Both riches and honour come of thee, and thou raignest over all, and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all. All things come of thee, and of thine own have we given thee. If thou wouldst have the grace to say as David said, thou must do as David did.
THUS we have considered the First part of the Reason of Agur's Prayer, Why he prayed against Riches: let us next examine the Second, which moved him to pray against Poverty also, Lest (saith he) I be poor, and steal, and take the Name of my God in vain. Poverty, we see, and want of things needful, hath her dangers and evils, as well as Riches and Abundance.
First, Stealing; Lest I be poor, and steal. Where by Stealing we must understand as much as is forbidden in the eighth Commandment: not only Stealing by force and violence, which we call Robbery; but Stealing by fraud, consenage, or detention of anothers due; though not so much punished by the Laws of Man, yet as great a Sin before God as forcible robbing. You may find all these kinds of Stealing reckoned up together Levit. 6. and one and the same Sacrifice appointed by God for atonement of them; whereby it appears, their guilt is the same in his estimation, whatsoever men think of them. Lev. 6. 2. If a Soul sin, and commit a trespass against the Lord, and lye unto his neighbour in that which was delivered him to keep, or in fellowship, (or dealing,) or in things taken by violence, or hath deceived his neighbour, Ver. 3. Or hath found that which was lost, and lieth concerning it, and sweareth falsly; in any of all these that a man doth, sinning therein: Ver. 4. Then it shall be, because he hath sinned and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, Ver. 5. Or all that about which he hath sworn falsly: he shall even restore it in the principal, and add the fifth part more thereto, Then followeth the Sacrifice for atonement. Here you may easily see how far this sin of Stealing extends. And there is none of all these but a poor man in extremity of want is in danger to fall into; as not only Agur's fear, but daily experience may tell us, and therefore it needs no further proof.
The second danger that Agur nameth, is, of Taking the Name of God in vain; that is, of perjury and false swearing, as that which would follow upon Stealing, as Stealing doth upon Poverty. The danger of Perjury, upon committing of Theft, was greater among the Iews than amongst us, by reason of a Custom and Law amongst them, to tender an oath to those who were accused or suspected of Theft, to clear and purge themselves. For because Theft was not punished by death according to the Divine Law, but by restitution and recompence; this course with them was just and reasonable, when no other evidence sufficient could be brought, to give an oath to the accused; it being supposed that the guilty party, where the punishment for Theft was but restitution, would rather confess his offence, than incur so hainous a sin as the sin of Perjury. But with us, who punish Theft with death, this way of trial by oath would be most unreasonable, it being most true (though spoken by the father of lies) that Skin for skin, and all that a man hath, he will give for his life. Iob 2. 4.But that this manner of trial was practised among the Iews, the place I even now quoted out of Leviticus, for the kinds of Theft, doth sufficiently manifest, where it is said, If a soul have committed such or such a kind of theft; and lieth concerning it, and sweareth falsly; and again it is said, he shall restore all that about which he hath sworn falsly. Lev. 6. 2, &c.And Exod. 22. 8, 11. there is an express commandment to give an oath in a case of Theft there mentioned. Hence it is that the prohibition of Theft and Perjury are joyned together, Lev. 19. 11, 12, 13. because the one depended of the other: Ye shall not steal, neither deal falsly, neither lie one to another. And ye shall not swear by my Name falsly, neither shalt thou prophane the Name of thy God; I am the Lord. Thou shalt not defraud thy neighbour, neither rob him: The wages of him that is hired shall not abide with thee all night until the morning. The Perjury and false swearing here mentioned the Iews understood to be specially intended in case of Theft. For the same reason Theft and Swearing are coupled together, Zech. 5. 3, 4. and a curse pronounced against them both, The curse, saith the Lord of Hosts, shall enter into the house of the thief, and into the house of him that sweareth falsly by my Name; and it shall remain in the midst of his house, and shall consume it.
And thus you see what special reason Agur had, in regard of the custom of his Nation, to add to the first evil of Stealing, this second danger of Taking God's Name in vain, because the one was like to bring on the other.
Yet I would not have you so to take me, as if I thought that we were altogether exempt from this danger; for through the occasion be less, yet we find by experience that our Thieves will also forswear themselves, though no Law or Iudge constrains them to swear at all. And for Lying, the next neighbour to it, we find that to be the ordinary, and almost unavoidable, consequent of this sin. So that Agur's reason will fit us well enough.
THUS much shall serve for the Explication of the words, that ye might understand Agur's meaning. Now let us see what Lessons and Observations we may gather from them,Observat. 1. which are these. First, That it is not lawful to steal, no not in a case of want and necessity. For though Agur were poor, and wanted food convenient for him, yet were it a sin for him to steal; which makes him pray against it, Lest I be poor, and steal. For that which is of it self unjust and sinful, no necessity can make lawful or dispensable. Indeed in Ceremonies and things by nature indifferent the case is otherwise; necessity there dispenseth, as it did with David in eating of the Shewbread: For the eating of that Bread more than other was not of it self unlawful, but only for ceremony sake: But Injustice is always Injustice, and such a one among other sins is Theft, when we take that from another which is his, and by no right is ours.
It is therefore a preposterous plea which Poor men are wont to use, therewith to excuse themselves. 1. What would you (say they) have us do? the world hath forsaken us; we have no friend to help us. Alas! have men forsaken you? and will you make God forsake you too? Will no body help you? and will you make your selves uncapable of God's help too? This is not the way to ease your cross, but to procure a curse and to draw a great misery upon your heads. Nay, if you had not used these unlawful courses, but had recourse to God your heavenly Father, and trusted upon him who clotheth the grass and lilies of the field, he would have provided for you: but now you shut the gates of his blessing and mercy against your selves. 2. Yea, but I am a poor man, and he from whom I have taken it, is well able to spare it; it will do him no harm, and me good. But who made thee a divider of other mens goods? Thou must not look only whether he can spare it, but by what means thou comest by it. 3. But it is a small thing. The more base and abject sinner thou, who wilt corrupt thy conscience for such a trifle. Take heed; he that will serve the Devil for so small advantage, if the Devil once mend his wages, it is ten to one but he will mend his work.
This is the first Observation, Observat. 2.and if we mark it well, here will be ground and roomth for another: For if it be a sin for a Poor man to steal in his want from those that have enough; how much more hainous is it for a Rich man to rob the poor? as many do by fraud, oppression, deta…ning the hire of the labourer, and the like. The poor man's need is a strong temptation to make him steal; therefore Agur makes Theft the poor man's danger, and not the rich; Lest I be poor (saith he) and steal: not, Lest I be rich, and steal; for why should the rich man steal? he hath no need, as we say, he hath no direct temptation thereto, as the poor man hath, and therefore his sin is the greater. And indeed there can be no other reason of his Theft, but the rich man's malady; He hath forgotten God, and saith, Who is the Lord? and then no marvel if he be ready for any sin.
The hainousne…s and unreasonableness of this Sin may appear by that parable of Nathan, wherewith David was so much incensed and convinced, 2 Sam. 12. 1, &c. There were two men in one city (saith he,) the one rich, the other poor. The rich man had exceeding many flocks and herds: But the poor man had nothing save one little ewelamb, which he had bought and nourished up—And there came a traveller unto the rich man, and he spared to take of his own flock, and of his own herd, to dress for the way-faring man that was come unto him, but took the poor man's lamb, and dressed it for the man that was come to him. And David's anger (saith the Text) was greatly kindled against the man; and he said to Nathan, as the Lord liveth, the man that hath done this thing shall surely die; and he shall restore the Lamb fourfold, because he did this thing, and because he had no pity.
Hence in Scripture, for the rich to spoil the poor, is accounted a crying sin; which kind of sins are in a degree above the ordinary rank of sins, viz. such as call for some visible and remarkable judgment upon the head of the committers. Iudge of the rest by that which S. Iames saith of one kind of robbing the poor, by detaining their wages. Little know some men, who out of a kind of pride in their own might, and contempt of the poor, as scorning to acknowledge themselves obliged to them for their service, commit this sin, little consider they how grievously they offend: Behold (saith S. Iames. ch. 5. 4.) the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entred into the ears of the Lord of Saba…th. To conclude this observation, Men do not despise a thief (saith Solomon, Prov. 6. 30.) if he steal to satisfie his soul when he is hungry; yet if he be found, he shall restore seven-fold. If the poor man's theft be punished seven-fold amongst men; sure with God, the rich man's shall be punished seventy times seven-fold.
My third Observation shall be,Observat. 3. That we must avoid the occasions of sin, as well as sin it self. Agur prayes not, that he might not steal, &c. but that God would keep him out of that condition which might occasion him to commit those sins. This might have been observed from the other part of Agur's reason as well as from this; for there he desired God to keep him from that Fulness which might occasion him to deny and forget God: but I chose rather to defer it hither. Opportunity, we say, makes a thief. It is as true in the general, That occasion is a snare whereby a man becomes a prey unto sin. Eve, by talking with the Serpent, was at length caught to eat of the forbidden fruit. David, by seeing Bathsheba washing her self, was tempted to commit adultery with her. Peter, by intruding himself into the high Priest's Hall out of too much confidence in his own strength, came to deny his Master. For this cause God commanded his people in the Law, not only that they should worship no Idol, but that they should demolish all the Monuments of them; that they should make no covenant nor affinity with those who worshipped them: and all lest they might be drawn by these occasions to commit idolatry with them.
If this be so, we may see hence how much they deceive themselves who think it makes no matter what company they keep, or what places they come in; they will look to themselves forsooth, and mean not to be corrupted, but only to observe the fashions, either to satisfie their curiosity, or, as some will pretend, for the greater loathing of such abhorred courses. This is a dangerous principle, to play with the flames, as the fly doth. If thou wouldst avoid the Sin, avoid the Occasion also. And let me add one thing more: Several sins have their several occasions and their proper gins; but Evil company is the Devil's Magazine, wherein are contained all Occasions of all sins.
Now I come to the fourth and last Observation, Observat. 4.which I gather from the last words of Agur's Reason, That the commission of one sin makes way to another. Agur thought, if he were once brought to steal, he should not stay there, but be carried farther, even to forswear, and take God's Name in vain; Lest I steal, (saith he,) and take the Name of my God in vain. Peter first denied Christ; but the Devil would not let him stay there, but made him curse and forswear him. David having once committed adultery with the wife of Vriah, the Devil took the advantage to make him commit murther too. Sin is like a Serpent; if it can but once get in the head, it will draw the whole train after. While there is no rist in a block, it is hard for the wedge or axe to enter; but if a rift be once made, it will enter all with a little driving: So will sin.
The reason is, Because he that commits a sin, puts himself thereby, more or less, into the Devil's power; who is not so negligent as to lose or not to ply his advantage. The Devil is the Prince of death, Heb. 2. 14. Now death comes by sin; therefore sin gives the Devil a title; and first brought, and still bringeth man into the Devil's jurisdiction. Hence those who are converted to God and acquitted of their sins, are said To be delivered from the power of Satan unto God, Acts 26. 18. But sin makes them again obnoxious to his power; it reaches him a new hold of us, which though (perhaps) it be not so much as he may quite pull us from God, yet will it serve him to pull us into many a transgression, and cost us much work and a great deal of sorrow before we get free again.