A posing question, put by the wise man, viz. Solomon, to the wisest men concerning making a judgment of the temporal conditions : wherein you have the ignorance of man (in knowing, what is good, or evil, for man in this life) discovered, together, with the mistakes that flow from it : and the great question resolved, viz. whether the knowledg of, what is good for a man in this life, be so hid from man, that no man can attain it / preached at the weekly lecture at Upton ... by Benjamin Baxter ...

A POSING QUESTION . Eccles. 6. 12. For , who knoweth what is Good for Man in this Life ?

CHAPTER I.

THis Book of Ecclesiastes , is a book full of Discoveries . The great discovery Solomon makes in it , is this , Viz. What it is upon which the desires of Man ought to fix , as their utmost End and Rest .

Thereupon , Solomon makes this great Enquiry , Wherein Man's chiefest Good and Happinesse consists ?

In it he proceeds 1. Negatively , 2. Affirmatively .

1. Negatively ; and so , shews wherein true Happinesse is not to be found : And there you have Solomon discovering the false and counterfeit Felicities of mans dark heart , and the wofull mistakes of men about their chiefest Good .

This he doth more Generally , Particularly .

1. More Generally , in this Proposition , Cap. 1. 2. Vanity of vanities , All is vanity .

2. More Particularly ; In recounting severall things , whereon men fix their Eyes and Hearts , as though happinesse were to be found in them .

1. Knowledg , both Naturall and Morall . 2. Pleasure , and all the sweetest earthly Delights . 3. Honour , and greatnesse of Authority . 4. Riches , and earthly Possessions .

The three first of these , Solomon discourseth of in the four sirst Chapters . And in the fifth Chapter he comes to examine , and consider of that of Riches . And having , in the former Chapter , by many Arguments , proved the Vanity of Riches ; he comes in this Chapter to adde four Arguments more .

1. A man may have the Possession of them , and yet want the right Use , and comfortable Enjoyment of them . This you have , in the six first Verses .

2. They are not able to give satisfaction to the Desires of men . This he proves , Ver. 7. All the labour of a man is for his Mouth , i. e. for the Body , and the services of It ; But the Appetite is not filled . And further confirmes it , Ver. 8. by comparing the Wise and Foolish , Rich and Poor , together . If there were such contentment , and satisfaction to be found in Riches , why then Wise men and Rich men should , of all others , enjoy the happinesse of it . But , saith Solomon , What hath the Wise more than the Foolish ? What hath the Poor , that knoweth to walk before the Living ? q. d. What hath a painfull and laborious Poor man lesse of Contentment than the Rich ?

3. Riches are unable to preserve from , or protect against , those Evils to which Man is subject , viz. Sickness , Pain , Grief , Sin , Wrath. Ver. 10. That which hath been is named already , and it is known that it is Man . i. e. Call him what you will ; Wise , Honourable , Rich ; why yet he is still but Man , Weak , Earthy , Frail , Mortal ; and so , subject to those Miseries that attend Man .

4. Abundance of Riches hath abundance of Cares , Troubles , Distractions , Disquietments , Ver. 11. Seeing there are many things that increase Vanity , what is Man the better ? q. d. Many , by encreasing Riches , think to encrease Happiness ; yet they do but encrease Vanity : And if so , then Man is so far from being the better , that he is the worse for them .

Thus , Solomon shewes how men are mistaken in thinking Happinesse to lye in Riches ; And the ground of this mistake is laid down in the words of the Text , and that is ; Mans ignorance of what is good for him in this life ; He thinks that good , which is evil . For , who knoweth what is good for man in this life ?

The words are a Questionary Proposal . Who knoweth what is good for man in this Life ? The Interrogation implies a Negation , and so resolves it self into this universal negative Proposition ; No man knowes what is good for man in this life . One great thing , about which the ignorance of man discovers it self , is this , What is good , and what is evil , for a man in this life .

The Conclusion deducible from the words , is this :

Doct. No man infallibly knowes what is good , and ( so on the contrary ) what is evill , for a man in this Life .

In the handling of this Proposition , I shall proceed

By way of Explication . Confirmation . Application .

1. For Explication . So we are to make two Enquiries .

1. Of what Good , this is to be understood . 2. Of what Men , this is to be understood : And whether every man is concluded under the Ignorance of what is good for a man in this Life .

1. Consider of what Good this Proposition is to be understood . So the Question is , Whether no man knoweth what is good for himself in any particular .

For the better understanding of this , consider , What it is that we call good ? That is Good that all desire . Goodness is , Congruentia rei cum appetitu , It is the suitableness and agreement of the thing to and with the desire ; And hence it is , that bonum & appetibile ; what is good , and what is desirable , are the same .

Now here is the Question , when every one desires what is good , that , for all that , no man knows What is good for a man ; since every man knows what it is that suites with his desires .

For the Answering of this Question , we must give-in some Distinctions .

1. Distinction is this ; There is Bonum Reale Apparens

There is Good real , and , Good in appearance . There is that that is truly good , and that that seemeth good but is truly evil ; There is that that is good , and that that only seems good .

Now when we tell you , No man knoweth what is good for a man in this life ; It is to be understood of the former , not of the latter . No man knows what is really good for him ; He knows indeed what is seemingly good for him , what pleaseth his carnal appetite and corrupt desires ; but what is really good for him , Man knoweth not .

2. Distinction ; There is Bonum Jucundum , good pleasing . Vtile , good profitable .

1. There is a Pleasing good , that pleaseth our Natures , and delights our Senses .

2. There is a Profitable good ; And we must know this , that things may be pleasingly good , that are not profitably good . Things may be toothsome , that are not wholesome . A man in the Fit of an Ague , knows , Drinking much would be a pleasing good to him , when the Physitian knows , it would not be a profitable good and so denyeth it .

Now the proposition is to be understood of the latter , not of the former . Every man knoweth what is a pleasing good . He knoweth , ( as it is said of Issachar ) Rest is good , and Health is good ; but he knows not what is a profitable good for man .

3. Distinction ; There is Good that is so Simpliciter Secundum Quid.

1. There is that which is , in it self , and of it self , good ; So Riches , and Health , and Honour , are in themselves good , being Blessings of God , and Streams that Issue from that Fountain of Goodness that is in him . And so , on the contrary , that are in themselves Evill ; as Poverty , Sickness , Crosses , Afflictions , being brought in by Sin .

2. There is that that is good in some respects , et quoad nos , in respect of us . There is Bonum commodum , a convenient good . That may be good in it self , that is not good for us ; I mean , a convenient good .

So the Proposition is to be understood of the latter , not of the former . A man may know what is good in it self , when he may not know what is good for him . A man may know , Riches are good , when yet they may not be a convenient good for him . Agur's Prayer , Prov. 30. 8. was Give me neither Poverty nor Riches , feed me with food Convenient . Though he saw , Riches were in themselves good , yet he question'd whether they were a Convenient good for him ; and thereupon desires a middle Estate , between Poverty and Riches . So that , when we tell you , No man knowes what is good for man in this life , it is to be understood of a Convenient good .

4. Distinction .

There is good in Respect 1. Of our Apprehensions and Imaginations . 2. Of Gods Intention .

1. There is good in respect of our apprehensions . So men , have their several apprehensions of what is good , and what is evil . One man apprehends Honour good for him , and Riches good for him ; And apprehends Disgrace evil , and Poverty evil . A man apprehends Health good , and Sickness evil , for him .

2. There is good in Gods Intention . And so the Proposition is to be understood of the latter , not of the former . Though a man may know what is good for himself in his own apprehension , yet he knows not what is good for him in Gods Intention . What a man apprehends to be good to him , may be intended for evil ; and what he apprehends as evil , may be intended to him for good , Eccles. 9. 1. No man knowes Love or Hatred by any thing that is before him . The meaning is , That no man from outward blessings , which are good in our apprehension , can conclude that God loves him , and intends good to him ; And no man from outward Afflictions , which are evil in a mans apprehension , can conclude hatred , or that He intends evil to him . So that though a man knoweth what is good and evil for him in his own Apprehension , yet he knoweth not what is good or evil in God's Intention .

5. Distinction : There is Good , that is good in a General Notion and Consideration ; And Good , that is good in relation to particular Cases , and to particular Times .

So the Proposition is to be understood of the latter , not of the former . This is granted , that a man may know what is good and what is evil for him in General ; but a man knoweth not what is good for him in such a particular Case , and at such a particular Time . As Hushai said of Achitophel's Counsell , It is not good at this time ; Why so what a man looks upon as good for him , may not be good for him at such a time . Riches that seem to be Good for a man , yet at some times may be Evil to a man . As in Plundring times , it was a mans unhappinesse either to be , or to be thought , Rich.

Thus for the first thing , Of what Good this is to be understood .

2. The second thing to be Enquired after , is , Of what Men , this is to be understood ? So the Question is , Whether the Proposition concludes all men , without Exception , under this ignorance ; and excludes all from the knowledge of what is good for them in this Life ?

So the Question is concerning Godly men that are sanctified , and enlightned by the Spirit of God , Whether are they as Ignorant in this particular , as others ?

Answ. There is a great difference to be put between the Spiritual and the Natural man , in respect of their knowledge of what is good or evil for a man in this Life . A Godly man , not only knows what is good for a man , in relation to the Life to come ; as Pardon of Sin , an Interest in Christ , &c. but also he knows more than others do what is good for a man in this Life . He knows , that many things are good for a man , that are apprehended to be evil ; and he knows , there are many things evil for a man that are look'd on as good . Thus David said , It was good for him that he had been afflicted ; when others looked upon Afflictions as evil , he looked on them as good for him . Agur prayed against Riches ; why , he knew they were evil for him , when others look upon abundance as good .

So , consider ; a Godly man hath Four things to help him in the knowledg of this , that others have not .

1. He hath the Spirit of God to instruct and teach him what is good and evil for a man in this life . When others are only led by Sense , & Opinion , the Godly man is taught , and led by the Spirit of God .

2. He hath the Sanctuary to go into , where he may learn what is Good and Evil for a man in this Life . There David tells you , that he attain'd to this knowledg ; and , till he went into the Sanctuary he was ignorant of it , Psal. 73. 17. — till I went into the Sanctuary . Till then , he thought it was ill for good men , that they were afflicted ; and that it was good for wicked men , that they were in prosperity : But when he came into the Sanctuary , he was informed otherwise .

3. The Godly man hath convincing Experience , by which he comes to know what is good and evil for a man in this life . So that by experience , he knows that to be good for him , that others think evil , Psal. 119. 71. It is good for me that I have been Afflicted . David speaks it from experience .

4. The Godly man hath the Promise to help him too , Rom. 8. 28. All things work together for good to them that Love God . So that , being such as Love God , they know all shall be for Good to them , be it what it will . Though it seem Evil , yet it shall work for Good .

These things Godly men have above others , whereby they are enabled above others to know what is Good for them this in Life . And yet , for all this , the Proposition includes them too , as well as others . It is true , Solomon ( it is probable ) means it chiefly of the Natural and Unregenerate man ; yet it takes in the Godly man too , as one that knows not what is Good for a man in this Life . And that especially in two Cases : 1. A Godly man knows not what is good for a man , in all things . 2. He knows not what is good for a man , at all times .

1. A Godly man knows not what is good for a man in all things . In this ( as the Apostle speaks ) they know but in part . And it appears thus ; that they have been denyed in their Requests , Praying for that that God saw not Good for them . Thus Abraham for Ishmael . Thus Moses requested to have gone into the Land of Canaan . And Gods denying them these Requests , must be interpreted Gods not seeing that particular thing Good for them ; and that indeed it was not good for them : The Will of God being the highest Rule of Goodness .

So we find some of the Servants of God have been blinded with passion in some of their requests ; as Elijah and Jonah ; and God did not see it good to grant them what they desired . They Asked they knew not what .

2. A Godly man may not know what is good for him , at all times . Of that they have been ignorant till they have gone into the Sanctuary , and till experience hath afterward taught it them . Time was , when David , a Godly man , was mistaken about the Afflictions of Godly men , and the Prosperity of Wicked men ; till he went into the Sanctuary . Till then , he was as Ignorant as other men . So that till then , a Godly man may be Ignorant of , What is good for man in this life .

CHAP. II.

NOw for the Confirmation of the Proposition .

I shall confirm it by 1. Scripture . 2. Reason

1. By Scripture . So we may gather , from Scripture , two things , that may serve to assert the truth of this Proposition .

1. Scripture acquaints us with what Disappointments men have met with in those wayes , wherein they have dreamt of nothing but good , and benefit , and advantage to themselves . How , many have Ruin'd themselves , by that by which they thought to have Rais'd themselves . Scripture gives us many Instances in this kind , of those whose Table hath been their Snare ; and what they thought should have been for their Welfare , hath become their Trap , Psal. 69. 22. And this shews how men have been mistaken in what is good for them . The Scripture furnisheth us with many Instances ; as those of Ahab , in compassing Naboths Vineyard . Gehezi , in getting the Talents of Silver from Naaman . Achan , in stealing the Wedge of Gold , and the Babylonish Garment . Haman , in screwing himself into the Favour and Affection of his Prince . Israel , in asking a King ; and in asking Quails . Scripture shews us how these were mistaken about what was good for them . We may say of them , this , That , had they known what had been good for them , they would not have done what they did . Solomon , in Eccles. 5. 13. speaks of an Evil that he had seen under the Sun , viz. Riches kept for the owners thereof to their hurt . Surely , if the owners had not thought they had been for their good , they would not have laid them up .

2. Scripture acquaints us with this ; That there have been many , that , contrary to expectation , have found those things good for them that they thought evil , and looked on them as Evils . As it tells us of many , that found that to be evil to them , that they thought to be good for them ; so of many , that have found that to be good for them , that they thought to have been evil . Scripture furnisheth us with Instances in this particular . And here time would fail me to tell you 1. Of Job , who looked upon himself , as the most Miserable man in the World ; That God had set him as a Mark to shoot at ; as if God would make sport with him . He tells you how God wrote bitter things against him ; Yet we see , all was for his good . And so we see Jam. 5. 15. what end God made with him : so that we see by that , that Job was mistaken about his Afflictions . 2. David , Psal. 119. 71. confesseth , It is good for me that I have been Afflicted . Consider , time was , when David did not think so . Time was when David complained of them . But see , he was afterwards of another mind , and tells us , It was good for him that he was afflicted . In Psal. 73. ( if he were the Penman of it ) you find there was a time when he was envious at the prosperity of the Wicked , and thought them the happiest men ; and he was troubled at the adversity of the Godly , and thought them the most miserable men ; but afterwards he confesseth his ignorance and mistake in that particular .

To close up this : If you look upon Heb. 12. you shall find the Apostle speaking to Christians under Affliction ; and endeavours to convince them of their mistake about Afflictions , and that they looked upon that as evil which was for their good . You shall find , this is the scope of the Apostle in the beginning of that Chapter . And then , vers. 7. 8. 9. He tells them they are Chastisements , and that they bring forth the quiet fruit of Righteousness ; q. d. When you come to taste the fruit of these Afflictions , you will be of another minde : You will find , contrary to your expectation , that good for you that you thought evil . You must judge of the Tree by the Fruit ; and when you come to taste the Fruit of Afflictions , you will say , You were mistaken in the Tree .

Thus for the Confirmation by Scripture .

2. We come to shew the Grounds and Reasons of the Proposition , Why no man infallibly knows what is good for man in this life .

So there is 1. Some Reason of it , in Respect of God . 2. Some reasons of it , in respect of Man .

1. The Reason of it in Respect of God is this : Because God hath hid this knowledge from man , and therefore , no man knoweth what is good for man in this life .

And if any ask , For what reason God hath hid this knowledg from man ? I Answer .

1. God hath done it to maintain his own Prerogative . It onely belongs to him who made the creature to know what is good for the creature . It belongs only to him who hath given life to man , to know what is good for a man in this life . He knows man best , and knows best what is good for man , whether Riches or Poverty ; Quietness or Trouble ; Health or Sickness ; Life or Death . This knowledg is too high and excellent for man . It is not for man to know this , which God hath put in his own Power .

2. God doth it to keep man in a state of Dependance on him , and Submission to him ; That man may know at whose finding he is , and at whose disposing , ( viz. ) of that God , who onely knows what is good for man . God doth it , to take the creature off from being his own Carver . He will have man look to Him , and seek to Him , for what is good for him . God hath hid this knowledge from man , that man may pray both for the good things , and against the evills , of this life , with submission to the will of God . Lord , I know not what is good , or what is evill for me in this life ; and therefore I leave my self to thee ; and in those things submit my self to thee : Thou shalt Dispose of me , Thou shalt Carve for me , Thou shalt Guide me by thy Counsel , who onely knowest what is good or evill for me in this life ; Thou shalt chuse my condition for me .

3. God hides this knowledge from man , to magnify and make the Glory of his Wisdom and Power known , in working contrary to the apprehensions , hopes , and expectations of man .

So the Wisdom and Power of God shewes it self .

1. In a way of Justice , turning good into evill . 2. In a way of Mercy , turning evill into good .

1. He shewes his Wisdom and Power in a way of Justice , causing what was apprehended by men as good for them , to become evil to them , contrary to their hopes and expectations . Thus the Lord causeth some mens Tables to become their Snare ; and what they thought to have bin for their welfare , to be their Trap. Thus the Lord lets some men lay up Riches for their hurt , and suffers them to get Honour to their shame . There is an expression in Mal. 2. 2. I will curse your Blessings . God can make seeming blessings to become Curses . And in this his Wisdom and Power are Gloriously seen . God can let a man think he hath a good thing in his hand , and turn it into an evill . And hence it is , some have cursed their Riches , and Honour , and worldly Greatness , as Charles the fift , and Philip the Second of Spain did .

2. He shewes his Wisdom and Power in a way of Mercy , in turning seeming evills into good . That when a man thinks it to be an evill , God turns it to good , contrary to a mans apprehension , hope , and expectation . Thus , as he can turn the Rod into a Serpent , so he can turn the Serpent into a Rod : He can bring good out of evill , and light out of darknesse . As he can turn a seeming blessing into a curse , so he can turn a seeming curse into a blessing . When Balack would have cursed Israel , Moses tells them , Deut. 23. 5. God turned it into a Blessing . Josephs brethren intended evil against him , but God turned it into good , Gen. 50. 20. And upon this account it is , that God hides the knowledg of what is good for a man in this life from man , that he may have a freedom and liberty of declaring his Wisdom and Power when he please , both in turning evill into good , and good into evill , contrary to mans apprehensions , hopes , and expectations .

4. God hath hid this knowledg from man , to keep man humble in the midst of his greatest outward enjoyments . That the great man may not glory in his greatness , and that the rich man may not glory in his riches ; since he knows not whether they are good for him . When a man considers this with himself , I have Honour , but I know not whether it be for my good ; I have Riches , but I know not whether it be for my good : how humble should the consideration of this make a man in the midst of these enjoyments ? When he considers , Honour hath been many a mans Snare ; Riches , and outward prosperity have been many a mans Trap , and I know not but they may be so to me : how humble should this keep a man , when he knoweth not whether they are for his good ? God doth it to keep man from boasting of his enjoyments , Prov. 27. 1. Boast not thy self of to Morrow ( saith Solomon : ) for thou knowest not what a day may bring forth . So men must not boast of their Wealth or Honour , since they know not what they may bring forth . Thus a man should reason with himself ; Why should I be proud of those things which have proved evill to some , and I know not but they may be so to me ?

5. God hath hid this knowledge from man , To make man patient in affliction , and to make him hope in the worst condition : when a man considers thus with himself , Alas I know not what is good for me in this life : For ought I know , these afflictions are good for me ; and what reason have I then to be impatient under them ? why should I fret and murmur at these dispensations ? Do I know what these Crosses and Afflictions may bring forth ? Do I know , but that good may lie in the womb of them ? The Tree may seem bitter , yet the Fruit may be Sweet . The Rose is Sweet , yet the Tree that bears it , is Thorny . I know not , what Grapes may grow upon these Thorns , and what Figs upon these Thistles . When Shimei cursed David , what said David ? 2 Sam. 16. 12. It may be the Lord will do me good for this . God not onely knows how to do his people good , but how to do them good by seeming evills . It is good for me ( saith David ) that I have been Afflicted . Psal. 119.

6. God hath hid this knowledge from man , To keep men from judging and censuring one another . To keep the Rich from despising the poor , and to keep the poor from envying the Rich. If a man knew , that Riches were good for a man in this life , and that Poverty were evill for a man ; then would Rich men look upon themselves as the onely blessed men , and judge of the poor as the only miserable men . So that , as the Apostle saith of eating , Rom. 14. 3. Let not him that eateth not , judge him that eateth ; and let not him that eateth , despise him that eateth not ; So will the Lord have it to be among men , in this case : He will not have the Rich and Great Ones of the world to despise the poor ; neither will he have the poor , and such as are in a low condition , to envy the Rich. And , to prevent this , the Lord hath hid this knowledg from man , of what is good or evill for him in this life . Thou , o Rich man , knowest not but that thy riches may be for thy hurt , Why shouldst thou then despise the poor ? And what knowest thou , O poor man , but thy poverty may be for thy good ; and why then shouldst thou envy the Rich ? This is the disease to which Rich and Poor are subject ; The Rich are apt to despise the poor , Jam. 2. 6. And the poor are apt to envy the Rich , Psal. 37. 1. And the Lord , for the curing of this disease in both , hath hid this knowledge from man .

7. God hath hid this knowledg from man , To let man see that the things of this life are not the things ( viz. ) the only things and the main things , that a man should look after . He doth it to let man know , that outward evils are not evils to be feared , for they may be for good : And that outward good things , are not the onely good things to be sought after ; for they may be for a mans hurt . And so the reason why God hides this knowledg from man of knowing what is good or evill for man in this life , is , That he may especially seek after those things that are good , and fly from those evils that have relation to another life . Those things that we call good , viz. things of this life , are but things changeably good ; they are things may become evil to a man , and therefore not the only good things to be sought after ; And those things , that we call evil , are but changeably evil , such evils as may be for good ; and therefore not the only evils to be fled from . There are good things that are unchangeably good , which are good for a man in relation to another life , and these are the things mainly to be sought after . And there are evils that are unchangeably evil , which are evil for a man in relation to another life ; and those are the evils that are most to be feared and fled from .

8. God hath hid this knowledg from man , To keep man in a preparation for all conditions : That since he knows not what is good for man in this life , he may be prepared for what God seeth good for him ; that he may be fitted for all the dispensations and purposes of God concerning him . Solomon sayeth Prov. 27. 1. Thou knowest not what a day may bring forth . And why hath God hidden that knowledg from man , but that a man may be prepared for what ever a day shall bring forth , whether good or evil , mercies or miseries , life or death . Solomon in Eccles. 7. 14. speaking of prosperity and adversity , saith , God hath set them , the one over against the other , that Man may find out nothing after him . There is Chequer-work in the Dispensations of God toward man in this life . There is Black and White ; There are Fair and Foul , Sunshine and Rainy days Intermingled ; There is Prosperity and Adversity , changes of Conditions . And mark , God hath set the one over against the other , there is Adversity , opposite to Prosperity ; there is a Vally , over against a Hill . And see for what end ? That Man may find out nothing after him . What is the meaning of that ? why this , That man should not know what shall come afterwards , or what shall come next , whether Prosperity or Adversity , that so he may be prepared for both . When God hath set a man upon a Mountain of Prosperity , he cannot assure himself he shall alwayes stand there ; for there is the Valley of Adversity set over against that Mountain , and he knoweth not how soon he may be in it . And so , since he knows not what may be next , God will have him keep himself in a preparation for all conditions . Phil. 4. 11. The Apostle saith , I have learned to be full , and to be hungry ; to abound , and to want . As if he should say , I am prepared for what God sees good for me ; if he see it good for me to be in a low condition , to be hungry and to want , I am prepared for it , I am prepared for all conditions . And this is one reason , why God hath hid this Knowledg from man , that man may be prepared for all Conditions . There is an expression in Eccles. 8. 7. Man knoweth not , what shall be . And what is the reason that man knows not what shall be ? why this , That man may be prepared for what ever shall be .

9. God hath hid this knowledg from man , To shew man the vanity of his thoughts , and to let man see how his thoughts differ from the thoughts of God . As the Lord saith in another case , Esa. 55. 8. My Thoughts are not as your thoughts . So the Lord will have men know , that his thoughts and mans thoughts , are not the same in respect of what is good or evill for a man in this life . God doth it to shew man his thoughts and the vanity of them . Man thinks that Riches and Honour are good for him in this life , and God lets him see how he is mistaken in his thoughts , by their becoming evil to him ; And man thinks Afflictions are evil for him in this life , and God lets man see how he is mistaken in his thoughts , by turning them to good . Thus God shews man the mistake and vanity of his thoughts , in respect of what is good or evil for man in this life . And so the Lord discovers to man the vanity of his thoughts in this particular , in three things .

1. In thinking those happy , that enjoy the good things of this life ; when alas , poor man knoweth not but these things are evil for him . Thus the Lord in turning mens Tables into Snares , shewes His Thoughts are not as man 's . We read of some , Mal. 3. 15. that call'd the Proud , Happy : They thought wicked men were the happiest men ; But God tells them he would have a time to shew them the vanity of their thoughts , v. last . Then shall ye return , and discern between the Righteous and the Wicked . As if he should say , You shall see , My Thoughts were not as your thoughts . Men are ready to think , the Rich man the happy man , and the Great man the happy man . And thus he discovers to man the vanity of his thoughts , and to let them know , that they know not the thoughts of the Lord . As the expression is , Micah 4. 12. But they know not the Thoughts of the Lord .

2. In his thinking them the only miserable men that are afflicted ; it is usual with men to do so : And God by hiding from man what is good for man in this life , discovers to man the vanity of those thoughts . Thus , by making afflictions good for a man , they come to see they were mistaken in their thoughts , and find that Gods thoughts were not as their thoughts . God in this , gives man to see his folly in giving a judgment of those things he knows not . And to let man see , that while he professeth himself wise , he becomes a fool , Rom. 1. 22 That he is mistaken about the intentions of God , since what he apprehended evil , was by God intended for good . God by this lets men see how much their apprehensions and His intentions differ . How hath the Lord brought men to acknowledg their folly in this particular . Thus he that was the Penman of Psal. 73. tells you at vers. 22. So foolish was I and Ignorant !

3. In his judging of the intentions of Gods heart , by the dispensations and operations of His hand ; And for this reason God hath hid this knowledge from man , to shew man the vanity of his thoughts , and his judgings , in that particular . Though Gods heart and hand go together , yet not alwayes so as men imagine . Men think , where there is a loving heart , there should be a blessing hand ; and where there is an afflicting hand , there should be an hating heart . God carryeth things in a mystery ; But God will give man to know , he understands not that mystery . Man is ready to think , God intendeth good to that man to whom he dispenseth good things , ( I mean ) things temporally good ; and that he intendeth evil to that man , to whom he dispenseth things temporally Evil. Now the Lord by hiding this knowledg from man , will let man see how he is mistaken in these thoughts , and will let him know , that , with a loving heart , there may go an afflicting hand ; and with an hating heart , an hand that is seemingly a blessing hand ; That there may be good in his intention , when there may be seeming evil in his Dispensation . When God Afflicts , and Chastiseth , and Corrects , Who would think there were good in His Intention ? and yet , Heb. 12. 10. He chasteneth us for our profit . Rev. 3. 19. As many as I love , I Rebuke and Chasten . Remember that , Eccles. 9. 1. No man knowes love or hatred by what is before him ; he knoweth not the Intentions of God by his Dispensations ; he knoweth not Gods Heart by Gods Hand .

And thus for the Ground in General , Why God hath hid the Knowledg of what is Good or Evil for a man in this life .

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 .

CHAP. IV.

HAving Explained and Confirmed the Point , I come now to Resolve some Questions , that may be put , in Relation to the Truth delivered .

1. Question , Whether it be lawful to Pray against Afflictions , Since no man knoweth what is good for a man in this life ; and so in praying against them , we may Pray against , and Deprecate that , that ( for ought we know ) may be for out Good ?

2. Quest. Whether it be lawful to Pray for outward and worldly good things , as Riches , &c. Since we know not , but we may pray for what is evil for us ?

3. Quest. Whether our being ignorant of what is good for us in this life , doth not warrant us , to undertake things , and adventure on them hand over head , or at hap-hazard ( as we say ) or at adventure , without any Circumspection , Consideration , Prudential Foresight or Providential Care , as in Marriage , &c. Why , some may say ; I know not what is good for me in this life , and therefore , Let it happen how it will . So the Question is , Whether this Truth , do not deny and destroy all Care of Providence ?

I shall Answer to these in order .

1. Quest. Whether , according to the Truth delivered , it be lawful for a man to Pray against Afflictions , Since he knoweth not but that he may Pray against his own good . Since , some by Experience have found , It was good for them that they were Afflicted .

Answ. Some have bin of this Opinion , that , It is unlawful to Pray against Afflictions ; and that it was not the Errour of Tertullian , to say , Afflictions were to be sought for , and desired ; and said , That men ought to be so far from praying against them , that they ought to pray for them and desire them . But this I look upon , as one of his Errours .

I shall give an Answer to the Question .

1. General . 2. Particular .

I. General . So I Answer ; That , notwithstanding it so falls out that Afflictions are good for a man , yet they may be lawfully prayed against . And this Truth I shall clear up to you , by four things .

1. Afflictions are , in their own Nature , Fruits and Effects of Sin , and such as Nature abhors ; such are Sickness , Poverty , all sorts of Losses and Crosses ; they were brought in by Sin . The Apostle saith , Rom. 5. 12. Sin entred into the world , and Death by Sin . Death is there put for , All Miseries . As Life in Scripture is put for all Good ; so Death is the Topick for all Miseries , being called the King of Fears ; and so the King of Evils , being the King of whatsoever is fearful to man , and what Nature abhoreth . As Death , so all Evils ( as Death's attendants ) came into the world by Sin . Sin was the Mother , and Afflictions of all sorts are the Daughters . So then , looking upon them under this Notion , as the Effects of Sin , they may be prayed against . When Sin came into the world , these Evils crowded in with It ; and when Sin shall be no more , these Miseries and Evils shall be no more , Rev. 21. 4. There shall be no more Death , &c. The Thred followeth the Needle . Sin was the Needle , that drew in with it the Thred of Miseries and Afflictions . Man had never known what Losses , and Crosses , and Miseries , and Afflictions had bin , had it not been for Sin .

2. Afflictions of themselves , do us no good ; of themselves , they do not make a man better . The Good by Afflictions comes from a Superiour Work , from those admirable Influences and Concurrences of the Spirit of God , on , and with , the Afflictions . As our Saviour said , Man lives not by Bread only : So , man is not amended by Afflictions only . Put a Stone into the Fire , it cometh out a Stone still . No water , either hot or cold , will make a Blackmore White . Empty Vinegar from Vessel to Vessel , it will be Vinegar still . So , let a man be emplyed , from Condition to Condition , he is still the same . We know , the Plough breaks up the Earth , but of it self doth not better it ; it leaveth it as it was , there is nothing put in by the Plough : If the Husbandman Dung it , and cast in good Seed , when he hath broken it up with his Plough , then there is like to be a Harvest , else there is nothing but Weeds and Nettles . The Plough of Afflictions may break our Bodies , and Estates , and Spirits ; but there will be no Harvest without something more , without an Heavenly Influence ; Afflictions will bring forth only Briars and Thorns . The Expression of the Psalmist , is , Psal. 94. 12. Blessed is the Man whom thou chastenest and teachest out of thy Law . It is then happy , when Correction and Instruction go together .

3. As Afflictions are fruits of Sin , and of themselves do no good ; so oftentimes , through Mans Corruption , they prove occasions of Sin . They are so far from making men Better , that they often make men Worse . I have shewed before , what Evils are incident , both to a state of Prosperity and Adversity . Satan knoweth , how to make Afflictions to become Temptations : And therefore we find this to be the Reason , why Agur prayed against Poverty , Prov. 30. 9. lest I be Poor and Steal , and the Name of God be taken in Vain ; q. d. Poverty may put me under a Temptation of using Unlawful means , to the Dishonour of God . Thus , Afflictions prove somtimes occasions of Sin ; and we are taught to Pray , That we may not be led into Temptation .

4. Consider again this , That the Saints and Servants of God have prayed against Afflictions : So , they have prayed for 1. The Preventing of them , and Keeping them off . 2. The Removing them , and Taking them off .

1. For the Preventing them , and keeping them Off. Thus did Agur , Prov. 30. 8 , 9. where you have his Prayer ; First , Against the Evils of Sin , Ver. 7. Take from me Vanity and Lying . Next , Against the Evils of Affliction , Ver. 8. Give me not Poverty .

2. They have prayed for the Removing them , and taking them off . And those have done it , who got as much good by their Afflictions , as any under Heaven . Thus David , Psal. 39. 10. Take away thy Stroak from me . Psal. 119. 22. Turn away Shame and Reproach from me . Thus did Job , Job 9. 34. Let him take away his Rod from me . Job 13. 20 , 21. Withdraw thine Hand from me , &c. Where , he Prayeth for Gods taking away his Afflicting Rod , and for his with-drawing his Afflicting Hand . And these Two men , got as much good by their being Afflicted , as ever any did .

Thus , in General , You see what we Answer to the Question , Whether Evils of Affliction may be Prayed against ?

II. We come to give a more particular Answer to the Question ; And tell you , That though we say , It is Lawful to pray against Afflictions ; yet it must be with the Observation of some Rules , and Cautions , and Directions . That , as our Saviour said in another case concerning Hearing ; Take heed , how ye Hear ; So in this case of praying against Afflictions , we say , Take heed how ye Pray . So consider ; There is a double praying against Afflictions , as I told you before : 1. For the Keeping them off . 2. For the Taking them off .

1. For the Keeping them off . So , there is a Twofold praying for the Keeping off Afflictions .

1. Absolute . 2. Conditional , and with Submission .

1. Absolute . When men Pray , that , in no Case , the Evil may happen to them ; so making their Will a Law to God's . This praying against Afflictions , is Unwarrantable and Unlawful . We must know ; for Moral Evils of Sin , we may pray absolutely against , but not so against the Evils of Affliction .

2. There is a Praying against them , that is Conditional , & with Submission to the Will of God ; This is Lawful . Our Saviour himself prayed that the Cup might pass from Him , but adds this , Not my Will , but Thine be done . Our praying against Afflictions is then right , when there is a sweet Submission of our wills , to the Will of God : So , that though we know that Afflictions are grievous to our Natures ; yet , because we know not , what the Decrees and Purposes of God are concerning us ; and not knowing , but that He may see them good for us , and make them good to us : we do sweetly submit our wills , to the Will of God , and Proclaim Liberty to Him , to deal with us as He please . And herein is the Work of Grace seen , that , though Nature desireth wholly to be freed from them , ( they being such things as are bitter to It ; ) yet a Christian leavs himself wholly to the Will of God , and saith , Not my Will , but Thine be done . When Christians see the Cup of Affliction preparing for them , or coming towards them , they must pray against it , only as our Saviour did . It is then right , when in praying against Afflictions , we pray absolutely that God may be Glorified ; but for the things that concern our selves , we pray with Submission to His Will. Thus Christ did , John 12. 27 , 28. Save me from this Hour , but for this cause came I to this Hour . Father , Glorify thy Self . Our Saviour is absolute in that request of his , That His Father would Glorify his Name , and received an Answer ; But for the other Request , he sweetly submitted to His Father 's Will . Thus doth a Gracious Heart pray absolutely , that God may be Glorified , ( let it be in Relation to himself ) which way the Lord please . Thus in desiring freedom from Affliction , though a Gracious Heart looks upon it as desirable to Nature , to be freed from Losses , and Crosses , Sickness , and Poverty , &c : Yet he looks upon Gods Glory as , That , that is to preferred before its own worldly Welfare , Ease , Quiet , Contentment , and Comfort . Whereas some may say , that Agur prayed absolutely against Poverty , Prov. 30. 8 , 9. Give me not Poverty , &c. We Answer , that though it looketh like an absolute Request , yet it is not : If we look upon the Reason of the Request , Vers. 9. we shall find that he prayed absolutely , only in relation to Gods Glory . For , the Reason why he prayes against poverty , is this , lest I be Poor and Steal , and the Name of God be taken in Vain . Where see , that he only prayeth against Poverty upon this account , lest it might occasion him to Sin , and Dishonour God . Agur doth not say , lest I be poor and Steal , and be Whipt , and Stockt , or Hanged ; but , lest the Name of God be taken in Vain .

2. Concerning the keeping off , of Afflictions . There is a praying either against , 1. The Things themselves . 2. The Evil of the things .

1. Against the Things themselves . For that , we say , as formerly , We ought not to pray Absolutely , but with Submission .

2. There is a praying against the Evil of the things . So we may pray absolutely against the Evil of the Evils , though we may may not pray absolutely against the Afflictions , yet against the Sting of the Affliction . The Apostle Paul , calleth Sin , the Sting of Death ; and it is the Sting of every Affliction : and against the Sting , we may pray absolutely .

Thus for the first , concerning praying for the keeping off of Afflictions .

2. Concerning praying for the taking off Afflictions . So , these Rules are to be observed .

1. We must not put our wills , as a Law to God's . Then it is right , when , while we desire God to remove the Affliction , we get our hearts willing to bear the Affliction , if God will have it so . 2. In praying for the removal of them , there must be a Submission to the Will of God , in relation to all Circumstances ; to wit , the time and manner of removing . We must submit to his Wisdom for the means , and be content to wait his Leasure , for the time of taking them off . 3. We must choose rather Affliction , than Sin ; and pray more for the taking away of Sin , then the taking off Affliction . It was a Pharoah that prayed only for the taking off of Affliction , Exod. 10. 17. Pray to the Lord your God , that He may take away from me , this Death only . He was only , for having his Judgment taken away , not his Sin . 4. We must pray more , for God's Sanctifying Afflictions to us , then for his Removing them from us . That the Rod may do its work for which it is sent , before it be taken off ; that we may be better'd by the Affliction , before we are freed from the Affliction .

Thus in Answer to the First Question .

CHAP. V.

The Second Question .

IF a Man know not , What is good for a man in this Life ; Is it then Lawfull for a man to pray for the things of this Life , viz. Riches , & c ? Since he knoweth not , but they may be Hurtful for him . His prosperity may be his Ruine , his Table may be his Snare ; and that which he thought was for his Welfare , may become his Trap. To this Question I shall give an Answer 1. In General . 2. More Particular .

I. In General , I Answer thus : That it is Lawful to pray for the things of this Life ; although we know not , whether they are good for Man in this Life . There are these Arguments to make it good .

1. Riches , and Health , and the Comforts of this Life , are in themselves Blessings of God . They flow from Him , who is the Fountain of Good ; and are , in themselves , Streams that issue from that Fountain , and speak His Goodnesse . They are some of those things , by which , He that is Good ( as the Psalmist speaks ) doth good to his Creatures . Acts 14. 17. God left not Himself without Witness , in that he did Good , and gave them Rain , and Fruitful Seasons ; filling their hearts with Joy and Gladness . So , upon that account , they may be pray'd for .

2. The things of this Life may be prayed for , In that our Saviour hath taught us to pray for our Daily Bread . Where , by Bread , is meant all those Good things that are necessary for this Life . Bread is there a Comprehensive word , being the Staff of Life ; And so call'd the Staff of Bread . And by a Synechodoche it is put for All , both Necessary and Comfortable supports of mans Life . Now , being to pray for our Daily Bread , we may pray for what is Necessary and Comfortable for Life .

3. Outward Good things are necessary for our Uses , and for our Well-being in this World . Mat. 6. 32. Your Heavenly Father knoweth , that you have need of all these things . In Prayer , there is a making known of our Needs and Wants to God ; not only Spiritual , but Temporal too ; not only those that relate to our Souls , but also to our Bodies . The Apostle bids us , Phil. 4. 6. In nothing be careful , but let your Wants be made known to God . Then no doubt , but we may Lawfully pray for all Comfortable , and Suitable supplies to our Wants .

4. These Outward things do not of themselves Hurt . Of themselves they make none Evil. Outward things are to Men , as they are to Them . It is not from the things Themselves , but from Lusts within that they become Evil. The Poyson is not in the Flower , but in the nature of the Spider : So the Evil of Outward things , is not in the things Themselves , but from our Lusts , that turn them into Evil. It is not mens Possessions , but mens Corruptions that make them to become Evil to them . When a mans Table comes to be his Snare , the Creatures are not to be blamed , but a mans own Lusts . The Apostle , 2 Pet. 1. 4. speaks of the Corruptions that are in the world through Lust . The World , and the things of the world are the Object ; but the Cause why they become Evil to us , is Lust . The Fault , why men are Covetous , or Sensual , or Effeminate , is not in Gold , or Wine , or Women ; but in Mens Sensual Affections , and naughty Dispositions . So it is Observable , when St. John , 1 John 2. 16. doth Sum up , what of the World is opposite to the Love of God , He doth not name the Objects , but the Lusts . He doth not say , What ever is in the World is Pleasure , or Honour , or Profit ; but he names , The Lusts of the Eye , The Lusts of the Flesh , and the Pride of Life ; And these are not of the Father , but are of the World . ( i. e. ) These are not of God , as Riches , and Honour , and outward things are ; but of that world , that man hath made within himself , by his own Corrupt desires , and Sensual Lusts and Affections . By this you see , The Evil is not in the things themselves , but in our selves ; We find , they are such things as are Consistent with Grace and Holinesse . We read of Abrahams and Jobs Wealth and Riches . St. Austin , speaking of these Worldly things saith , Dantur bonis ne putentur mala , dantur malis ne putentur summa bona . It is a certain Truth , That God never giveth any thing in it self Evil , to those that are Good ; so , neither doth he give the chiefest good Things , to those that are Evil. So that when these things become Evil to men , it is from a mans own Corruptions . When men make these things , the Bellows of Pride , the Fewel of Uncleanness , the Instruments of Revenge ; This is not from themselves , but mans making use of them for such ends , for which they were not Ordained . So when the Gospel calls upon us , to Renounce the World , The meaning is not , That we should cast the things of the World out of our Possession , but out of our Affection . To be Rich , is not Inconsistent with Religion , it is mans abusing of Riches , &c. that makes them Evil to us .

5. The things of this life , may be helps to Christians , to further them in doing good : though they be seeming hindrances ; yet , by a wise Improvement , they may become great Advantages , for the performing of Works both of Piety and Charity . If a man have but the Art , of placing these things aright , They may help a man toward Heaven . As we see it is with a Trunk of Mony ; Let a man put it upon his Head , it boweth him down ; But let him put it under his Feet , it lifteth him up . 'T is the Apostle's Command , in 1 Tim. 6. 18. to those that are Rich , that they be Rich in Good Works ; Letting them know , That they have an opportunity put into their hands , of doing good with their Wealth . See what our Saviour saith , Luke 16. 9. Make you Friends of the Vnrighteous Mammon . But , why doth our Saviour call it , The unrighteous Mammon ? Not because Riches are so in themselves , but because of mens either Evil getting , or using of them . q. d. Things that many men abuse , and so make them the Riches of Iniquity ; may be so imployed , as to be helps to further good . And therefore , it was a hard saying , and Censure of a Father ( although I confess it is sometimes true ) Omnis Dives aut iniquus , aut iniqui Haeres , Every Rich man is either an Oppressor , or the Son of an Oppressor .

6. Wealth and Riches , and the Things of this Life , are the things that come within a Promise . It is said of him that feareth the Lord , Psal. 112. That Wealth and Riches shall be in his House ( i. e. ) when God seeth it good for him . For all Temporal Promises must be understood with an Exception . The Rule is this , concerning such Promises , That they do not Intimate what ever shall be , but what ever befalleth a Godly man shall be a Blessing . The Fruit of a Promise , shall not be the Fruit of a loser Providence ; but to a Godly man , they are the Fruits of a Promise , and therefore may be prayed for .

Thus for the Answer in General .

II. The Particular Answer is this . Though we said , and have shewed , that it is lawful to pray for outward things , yet it must have its Rules and Limitations , and that upon this Ground , That we know not what is good for a man in this life . Concerning praying for outward things , we must know this , they must not be prayed for ; 1. Absolutely . 2. Ultimately .

1. Absolutely . In praying for outward things , we must not pray for them , but with a Submission to the Will of God . In praying for them , we must take need of making our wills a Law to God's . For , as I shewed you before , That the Evils of this life , are not Evils to be absolutely prayed against ; so neither are the things of this life , absolutely to be prayed for . Then it is Right , if , when you are begging of them , you can find in your heart to be without them , if God will have if so . As for those Good things that relate to another Life , they are to be absolutely prayed for ; but , for the things of this life , we are not to do so ; we must not so desire them , as not content to be denyed . This was Rachels sin , in her desire of children , Give me Children or else I dye . She would have no Nay , but she must have children , and she payed dear for it , for she died in Child-bearing ; she would die if she had not children , and she died in bringing forth a child , whom she called Benoni . Thus Israel would have no Nay , but they must have a King . And thus the hearts of many , are so set upon the things of this life , that they cannot brook a denial of them ; and think God doth not love them , if He do not grant those Requests they make for them .

2. In praying for outward things , as you may not pray for them Absolutely , so you are not to pray and seek for them , Ultimately , but to make them Subordinate to Gods Glory . It is lawful to pray for Health , and Wealth , and the good things of this Life ; but it is to be done , with a respect to the Glory of God , that we may be enabled the better , to Serve and Honour Him with them ; and not that our sensual desires , and sinful lusts , may be satisfied , Jam. 4. 3. The Apostle telleth us , of some that did Ask ; but he telleth us , that their End was not right ; for they did ask , that they might consume it upon their Lusts . This asking is Evil and Unlawful . How many are there , that would have God bestow that upon them , that they would bestow upon their Lusts , as Health , and long Life ; that they may live the more Pleasantly , Wealth , that they may fare Deliciously every day ; Great Estates , that they may Raise Themselves and Families , that they may be some-body in the world , and may lord it over others . It is not right , when men desire outward things , that they may live more comfortably , and not Serve God more chearfully .

Quest. But some may Ask , How may I know , in praying for the things of this Life , that I have a respect to Gods Glory ; since the Heart of man is so Deceitful ?

Answ. By these things , it may be known .

1. He that makes Gods Glory his End , in seeking these things , is as much in begging Grace to Use them for God , as he is to have them . Where the desires of a man , after these things , are right , they are not single desires after the things themselves , but conjoyned and coupled with desires of Grace ; whereby he may be inabled to serve and honour God with them . This is his most earnest Request , That , if God put any such price into his Hand , he would give him a Heart to make use of it for his Glory . Prov. 3. 9. Honour God with thy Substance . So , this is the great Request of those that eye the Glory of God , in their begging the things of this life ; That , if God see it good to bestow those things on them , that he would give them to honour Him with their Riches , with their Health , and with all their Worldly Enjoyments . When it is otherwise , our praying for them is not right . There are many that only look after the things themselves , but never begg for Grace , by which they should make a right Improvement of them . Then it is right , when a man desireth rather to be denied the Things themselves , than Grace to use them ; when he can say , Lord give me not Riches , give me not Honour , give me not Worldly Possessions , if thou do not withall give me a Heart to use them to thy Glory .

2. This speaketh it , When a man can take a Denial , and be content to go Without them , when God will have it so . This sheweth man's respecting the Glory of God , above the things themselves . Such an one sits down contented , when God is pleased to cross his desires , and to deny him his requests : When he beggeth Health , and Wealth , and the good things of this life , and is denied ; he layeth his hand upon his mouth , and concludeth , that , God did not see those things to make for his Glory , nor for the good of him that begged them . We read of Balaam , Num. 22. when he was sent for by Balak , that he gave out , he would not eye the offers that Balak made him , but only the Command of God . Yet , when he was told , He should not go , he enquires again , and again , till at last God bid him go ; which shews , he eyed more the Promotion and Advancement he expected from Balak , then the Command of God . So some , in seeking the things of this life , are so impatient , that , though the Lord have denied them once , and again , yet they will be asking them again ; It is good for men to do so , in seeking after the things of another life , but not in seeking after the things of this life .

3. This speaketh it , When , in praying for the things of this Life , he prayes only for such a measure and proportion of them , as may least expose him to sin . By this , a man shews , in seeking of them , he hath en eye to the Honour and Glory of God . Such an one seeks not great things for himself , but only what is convenient . It was Agur's prayer , Prov. 30. 8. That God would feed him with food convenient . If you ask , why he prayed for convenient Food , and a convenient Estate , the Reason was this , Because he saw danger in extreams ; in Poverty on the one hand , and Riches on the other . He saw , To be very Rich , or very Poor , was very dangerous , and would put under great Temptations . q. d. Lord I would not be Rich , because it is hard to be Rich and Good ; and I would not be poor , because it is hard to be poor , and not to sin . Therefore he prayeth for such an Estate as did best suite with holiness , and would least expose him , to temptations unto sin ; this speaks his eying the Glory of God . He prayeth against Riches , and abundance , but it is not upon this account , because they may make a man envyed , or cause cares and troubles , for he that encreaseth Riches , increaseth them : But it is purely upon another account , ( viz ) the Glory of God , as appears by his Reason given , vers. 9. Lest I be full and forget Thee , and say , Who is the Lord ? Which shews , that it was Gods Honour and Glory , that he did Respect . So when he prayeth against Poverty , he doth not make this his Reason , lest I be despised and trodden under foot , but , lest the Name of my God be taken in Vain . So that what he prayed for , was in Relation to Gods Glory . So it is with him that eyes the Glory of God , in seeking the things of this life ; he seeks not great things for himself , but only what is proportionable and convenient . He knows , A shoo too big for his foot , may hinder him in going , as well as a shoo that is too little : A Staff , you know , is a help to a man when he walketh ; but a bundle of Staves , both hinder and burden . It is good for men , in seeking the things of this life , to seek only what is fit and convenient , that they may be the better fitted to be serviceable to their God , and to run the Race that is set before them . Suppose a man were to run a Race , and many Suites were laid before him to take his choice , some of cloth of Gold , &c. he would not choose the most Gorgious , but the most Convenient , lest otherways he lose the Race .

Quest. Some may Ask , What is a convenient Estate ?

Answer : 1. That which Nature requireth . Nature is content with a little . It was the Saying of a Wise man , He that liveth according to Nature , will find a little , Enough ; and He that liveth according to Opinion , will never have Enough . And it was the Saying of a Gracious man , Having Food and Rayment , let us therewith be Content . 2. That is Convenient , that is suitable to the Estate wherein God hath put us . Some need not so much as others do ; and it is their Happiness , if they knew it ; as it is for a man to see without Spectacles , and to walk without Crutches . It was the saying of Socrates , when he saw great Riches carried through a Town , How happy am I , that I can live without all this ? 3. That is Convenient , that is requisite for the comfortable Maintenance of our Families . The Apostle saith , He that Provideth not for his own House , is worse than an Infidel . Yet Solomon saith , There was a man , That had neither Son , nor Brother , and yet there was no end of his Labours .

4. This speaketh our respecting Gods Glory , in our seeking the things of this life , Our using the Things for God , when he hath bestowed them on us , and hath granted us our desire . Do you not spend them upon your Lusts ? Do you not say to the Wedge of Gold , Thou art my Confidence ? Do you not make them the Fuel for Lusts , and Instruments of Revenge ? You may know , what your Hearts were in Desiring them , by the Use you afterwards make of them . Remember , Lust is an earnest Craver ; and will pretend , That what it beggs , is for God , till it hath what it desireth . It is good for Christians then , to put the Question to themselves , What God hath the more from them , for that they have received from Him ?

To close up the Answer to this Question ; Let me tell you , Although it be lawful to pray for the things of this life ; yet not Principally and Primarily , but with respect to the Inferiority of their Nature and Uses . Remember still , These are not the Cheif things to be sought after . Mat. 6. 33. Seek first the Kingdom of God , &c. We ought , in our Prayers , to give the precedency , and preeminence to Spiritual good things . Heavenly things are to be preferred before Earthly ; and we are to place them in our Prayers , as God hath placed them . Though we may Lawfully pray for the things of this life , yet we pray Unlawfully , when we are more earnest for them , than for the things that relate to another life . God took it well from Solomon , when he was left to his choice , and bid to ask what he would , he only asked Wisdom . He did not ask Riches , nor Long Life , nor the Life of his Enemies . Yet God gave him Those . The way to have the things of this World , is , chiefly to seek after the things of another World . These things you may pray for Absolutely , viz. Grace , and an Interest in Christ , and Pardon of Sin , and all Soul-Mercies ; and all the Good things that relate to another life . We read of some , in Hos. 7. 14. that howled upon their Beds , for Corn and Wine . Those were the things they only sought after ; and their Prayers was but a brutish Crie , compared to the howling of a Dog . A gracious Soul pants after the things of another Life , when others pant only after the things of this Life . The Prophet speaks of such , Amos 2. 7. who pant after the Dust of the Earth : But David's Soul panted after God , Psal. 42. 1. So panteth my Soul after Thee , O God . Then it is Right , when we pray for the things of this Life , with a serious consideration of their Lowness , and Baseness , and Inferiority , being compared with the things of Eternity , and another Life .

Thus for the second Question .

The Third Question , is This :

WHether our being Ignorant of What is good for us in this Life , doth not warrant to adventure on , and undertake things ( as we say ) Hand Over-head , or at all Adventure ; without Circumspection , Consideration , prudential Foresight , or providential Care . As in the business of Marriage , and of managing all our businesses and affairs in this Life . Some may say , I see I know not what is good for me in this life : And therefore , the thing I am about , notwithstanding all my Prudence , and Care , and Circumspection , may ( for ought I know ) be for Evil to me ; and , without all this Care and Circumspection , may be for Good to me . So the Question is , Whether this Truth doth not destroy all Prudential and Providential care about the management of the Affairs of this Life .

Answer . No such matter : It makes nothing against that . And that , we shall shew in these following Propositions ; which I shall briefly name .

1. Divine Providence doth not destroy Humane Prudence ; Which is so much commended by Solomon , in his Book of the Proverbs . 2. Gods Providence doth sometimes make up mans Improvidence . But that is no warrant at all , for a man therefore to be Improvident . 3. It is a Tempting of God , when we neglect the Means , for bringing to passe the End . 4. It is creating Crosses to our selves ; and , for which we must only thank our selves . We are not called to bear Crosses of our own making , but of God's sending . 5. It is made one of the Characters of a Righteous man , That he guides his Affairs with Discretion , Psal. 112. 5. 6. There is almost a whole Chapter spent in the Commendation of a Virtuous Woman's Prudential and Providential care in providing for her Husband , Children , and Family ; as you may see , Prov. 31. 7. Such a Conclusion would justifie that prophane Saying of some , That if they are Ordained to be saved , they shall be Saved , let them live as they list . These separate between the Means and the End . When as God hath appointed the Means as well as the End . So do such , in respect of the Affairs of this Life ; that lay aside Prudence , And say , If God see it good for me , it shall be Good .

Thus for the Third Question .

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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 House-keeper 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 onely 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 .

CHAP. VII .

2 THere are some think , Afflictions are ill for them in this life ; and conclude , it is ill with them , because they are their Portion in this life .

I am now to shew you , that many are wofully mistaken in that . I shall name to you five things , that men look upon as evil for them in this life . About which they may be deceived ; and they may be for good to them .

1. God's hiding his Face from them . 2. God's suspending , and deferring his Answers to their prayers . 3. God's denying their particular suits . 4. God's depriving them of many dear comforts . 5. God's exercising them , with many sad , and great Afflictions .

We shall a little consider of these things ; and whether men may not be mistaken about them , and take them to be evil for them , when they are not so .

1. Many think this evil for them , To have God hide his Face from them . And indeed , we find the Godly in Scripture , complain of it , as one of the sadest things . Yet let me tell you , such desertions , and the withdrawings of the light of Gods Countenance , for a time , may be for Good . That as Christ said to his Disciples , It is good for you that I go away . So it is sometimes good for the People of God , that He turns his Face away . Although it is not a pleasing good , yet it may be a profitable good .

1. By way of Correction . The Father's frowns are sometimes necessary , though the Children will not say so . The sleighting of Divine Favours , causeth God to withdraw His Favour , by way of Correction .

2. By way of Instruction . So His hiding His Face from his People , teacheth them these things .

1. Where their strength lyeth ; That in His Light , they see Light : That He is the Fountain of Comfort , and that the happiness of lower Spirits , lieth in Him , who is the Chief of Spirits . How know you , that the Branch of the Tree hath nourishment from the Root ? Pluck it away from the Tree , and it suddenly withereth . Let but the Nurse , leave the child to it self , and it quickly falleth . 2. It teacheth men to prize God more , and to long the more after Him . As in the Nothern parts , where the Sun is long absent , people will get upon the tops of the Mountains , to espie and discover its arising ; and happy is he , that can first see it . For this end , God sometimes hides His Face , that his People may with more longing , look after the breakings forth of the Light of His Countenance .

3. By way of Prevention . So God hideth His Face .

1. To prevent pride , and to keep His People humble . 2. To keep them from trusting in habits of Grace .

4. By way of Probation . So by this , God tryeth his concerning two things .

1. Whether they can love a hiding God ? 2. Whether they can walk dutifully , when God walketh strangely ? Isa. 8. 17. I will waite upon Him , that hideth his face from the House of Jacob. He resolved to walk dutifully , though God walked strangely .

Thus you see , that Gods hiding his Face from His people , may be for Good .

2. A second thing , that many look upon as Evil for them , is , God's suspending , and deferring Answers to their Prayers . Of this , the Godly have complained in Scripture , That they did Cry , and God did not Hear . And yet let me tell you , this may be for Good .

1. To make His people to be more earnest Suitors at the Throne of Grace . As we read of the Blind man in the Gospel , when he cryed to Christ to have mercy on him ; and being rebuked , he cryed the more earnestly . 2. To make the Mercy , the more welcome when it cometh . Merchants look for the greatest return , by that Ship that is longest abroad . God keeps a mercy the longer in his Hands , to enrich it the more ; and to send it forth , as a Bride adorned for her Husband . One cluster of grapes , when ripe , is better then many when they are green and sowre . Abraham waited long for a Son ; but it was , that his Son might be the greater Blessing to him .

3. This is that , some look upon as evil for them in this life ; Gods denying them their particular suits . God is pleased sometimes , not only to delay His Answers to our Requests ; but also to deny them : and yet this may be for good . God alwayes heareth his people , and answers them for their profit , though He doth not alwayes answer them according to their wills . As the Physitian hears the Patient's request , Non ad voluntatem , sed ad sanitatem ; He respects not so much the Patient's will , as his health . The Patient calleth for drink , but the Physitian gives him a Sirup , or a Julip , which is better . We many times , like the Sons of Zebedee , ask we know not what : Instead of bread , we sometimes ask stones . God hears to our profit , and Answers , though not alwayes according to our wills . Upon this account , Abrahams request , on the behalf of Ishmael ; and Moses request , to enter into the Land of Canaan , were denyed . Yet they were heard in another thing , and their requests granted in another way .

4. This is another thing , that men look upon as evil for them ; Gods depriving them of many dear comforts : as when He takes away a Wife out of our bosoms , or breaks an Olive branch off from about our tables , &c. This is lookt upon by us , as evil , and yet it may be for good .

1. It may be to make us to live more to Him , and to lean more on Him ; and to seek for that in Him , which we sought in the creature . God sometimes pulleth away our worldly stayes and props , to make us depend more on Him , in whom our strength and comfort lieth . 2. He sometimes takes away our comforts , to return them better , as he did Jobs . Gods pulling down , is sometimes for this end , to build up better . To make that of Marble , that before was but of Brick . He sometimes takes a comfort out of our hands , to deliver it again to us , with Interest and Advantage .

5. Some look upon this as Evil ; Gods exercising them with many sad and sore Afflictions . And some of the Grounds that they go upon , are these :

1. That Afflictions are Arguments of Divine Wrath. 2. That they are Useless . 3. That they are Bitter , and Burthensom to Nature . 4. That they are the Fruits of Sin .

We shall Examine these Grounds , on which many go , in making such a Judgment of an Afflicted Condition .

1. Say some , Afflictions are Arguments of Divine Wrath , and Divine Hatred ; and therefore not good for man in this Life : since such , as upon whom Afflictions fall , are as it were marked out by God , as the Objects of His hatred .

Now let us a little examine this , and search whether it be so ; and upon serious and strict Examination , we shall find , It is an Error , being contrary to Scripture-Truth , Eccles. 9. 1. They who say so , condemn the generation of the Just ; we finding , that most precious Saints , whom God tendred as the Apple of his Eye , have seen and felt , great Afflictions . Noah , who found Grace in the Eyes of the Lord , yet saw a World drowned . Job , of whom God gives a most high Character , for his Piety and Uprightness , was stript of all to a Shoo-latchet . David , a man after Gods own Heart , was bred up in the School of Affliction . Yea , Jesus Christ himself , who was the Beloved Son , yet was , Vir Dolorum , A man of Sorrows . You shall find , that to some , the Scripture makes Afflictions to be Arguments of Divine Love , Prov. 3. 12. Whom the Lord loveth , he Correcteth , as a Father doth his Son , in whom he delighteth . And Jesus Christ speaketh of them , as Arguments of Love , Rev. 3. 19. As many as I love , I Rebuke and Chasten . It is true , God delights not in Afflicting ; but he loves His Children ; and that Love moves Him as a Father , to Correct and Afflict them for their Good . He were a cruel Father , that would suffer his Child to die for want of a little Physick . So that it is a grosse Mistake , to think that Afflictions are always the Wounds of an Enemy . But of this , more shall be spoken afterwards .

2. Some have this Conceit ; That an Afflicted condition is an Useless condition ; and therefore not good for a man in this Life . They look upon Afflictions as things that a man may be very well without .

We shall a little examine , whether this be true , or no. Many indeed say , concerning Afflictions , as those did concerning Nazareth , Can any Good come out of Nazareth ? So , Can any good come out of Afflictions ? We must know , That Afflictions are as necessary for us , as our Daily Bread . It is strange , yet it is true , These Thorns will bear Grapes , and these Thistles will bear Figgs : And there is a Day , when the Saints of God shall say , They could not have been without such and such Afflictions ; and that It was good for them that they were Afflicted . Some Trees there are , whose Root is Bitter , yet their Fruit , Sweet . A natural Eye seeth no Good in them , and tastes no Sweetness : And indeed , the Spiritual man , doth not always , at present , discern what Advantage cometh by them . We must know , those Creatures that we look upon as Venemous , and Noxious , are yet useful for some Ends , and some Respects : Thus , even Toads , &c. The skilful Apothecary knoweth how to make Vipers and Scorpions , Medicinal . Enquire of the Saints of God , and they will tell you , from their own Experience , What good Afflictions have done them ; and that they were Chastned for their Profit , Heb. 12. 10. Afflictions seem to be but dry Rods ; yet , like Aaron's Rod , they have found them bringing forth both Blossomes , and Fruit.

3. Some say , Afflictions are bitter , and burthensom to Nature ; and therefore conclude , they are not good for a man in this Life .

We shall a little examine this , to see whether there be Truth in it . The Premises are granted , That they are Bitter and Grievous to Flesh and Blood ; and the Apostle grants it , Heb. 12. 11. But the Consequence is denied , That what is Bitter and Grievous to Flesh and Blood , is therefore Evil for a man in this Life . And therefore we are to distinguish , between what is Toothsom , and what is Wholsom : Between things , that are Pleasingly , and Profitably good . Things may be Profitably good for us , that are not Pleasingly good . Those things are sometimes most Wholsom , that are least Toothsom . There be sweet and honied Poysons that Destroy . And there be bitter , and distastful Medicines that do Cure . We know Wormwood is a Bitter hearb , and yet Wholesom , and Useful for Man . Some things may be sweet in the Mouth , that yet are bitter in the Stomack . Heb. 12. 11. The Apostle saith of Afflictions , though they are Grievous , yet they bring forth the quiet fruit of Righteousness . Here is the Difference between the Evils of Sin , and of Affliction .

The Evils of Sin , they are Sweet in the Mouth , but bitter afterwards ; but the Evils of Affliction are bitter in the Mouth , but sweet in the Close . Afflictions indeed are bitter , but oftentimes , the bitternesse ariseth from our own Spirits . When our Taste is Vitiated , some things seem to be Bitter to us , that otherwise would not be so . It 's our Spirits , that many times Imbitter our Condition , and make our Chain much Heavier , than other waies it would be . There are many Afflict themselves , when they are under an Affliction . As it is with a Bird , when it is gotten into a Room , or Chamber , it might do well , if it sate still , till the Doors and Casements were opened ; but , till then , with flying against the Walls , it doth but hurt and bruise it self . To close up this : Physitians do observe , we are most apt to Surfeit of those things that are most Sweet and Luscious . And we find , Solomon , the Wisest of Men , prefers bitter things , before Sweet . Eccles. 7. 3. Sorrow is better than Laughter . Ver. 4. It is better to go to the House of Mourning , than to the House of Feasting .

4. Some say , That Afflictions are the Effects and Fruits of Sin ; And therefore not Good for a man in this Life .

We shall a little Examine this Ground . It is true , That Afflictions , were , at first , Fruits of Sin . But we must make a Difference , between what they were at First , and what Jesus Christ hath made them , to His People now . It is true , they were at first , the products of Sin ; but to the People of God they are now Changed and Altered . We must Distinguish between what is Sinfully Evil , and Penally Evil. What is Sinfully Evil , is Unchangeably Evil ; but Afflictions are but Penally Evil , and may be made good . We must know , As there is a Regeneration of Persons , so of Things : To him that is Born again , All is Born again ; As his Outward Comforts are born again , so all his Outward Afflictions . It is true , the Evils of Afflictions were first Conceived in the womb of Sin , and Sin brought them Forth : but there is the womb of the Covenant , and of the Promise , where they are New-formed ; and out of which , those things that were Punishments , come forth Priviledges ; and what was Loss , comes forth Gain . We read , Rom. 5. 12. Sin entred into the World , and Death by Sin . We see Death came in by Sin . Death , which is the King of Fears ; and so its Attendants with it , viz. all Miseries and Afflictions whatsoever .

Thus , at first , they were conceived in , and came forth of , the womb of Sin : but the Covenant , and Promise , have changed and altered them ; it turneth Miseries into Mercies , and Punishments into Priviledges , and Evil into Good . 1 Cor. 3. 22. All is yours , ( saith the Apostle to Believers ; ) and among other things , he names Death : where he makes Death one of the Believer's Priviledges , put into the Believer's Charter . And the same Apostle , Phil. 1. 21. saith , To him to Die , was Gain . Death , in respect of its first Birth , was Losse ; but being born again , it becomes Gain . And as Death , which is the King of Fears , ( and so the chief of Evils ; ) so likewise , all other Evils are Gain to a believer . Rom. 8. 28. All things work together for Good , to them that love God .

Thus we have examined the Grounds , that those go upon , in making this Judgment , of an Afflicted Condition ; That it is Evil for a Man in this Life .

I shall Conclude with these Queries :

1. Who knows , or can say , that , That is Evil for a man in this Life , that God inflicts upon the best in this Life . We often find the cup of Gall and Wormwood going round about the Saints Tables . We usually find it the Diet-drink , with which God doth Physick his Dearest Children : With the same Sword wherewith He destroyeth his Enemies , He sometimes wounds his Friends ; and all this for their Good . We find , the Godly ones of Judah were carried Captives to Babylon , as well as others : they lost their Houses , Estates ; were taken out of the Land of their Nativity , and carried into a strange Land : And yet the Lord saith of them , Jer. 24. 5. That he had sent them into Captivity for their Good .

2. Who knows , or can say , that , that is Evil for man in this Life , that may be consistent with Happinesse . An Afflicted Man may yet in this Life be a happy Man . As Man , at his best Estate , is but Vanity ; so there are , that in their worst Estate may be Happy . A Man may be Great , and Rich , and yet Miserable : And , a Man may be Poor , and Afflicted , and yet Happy . Job 5. 17. Behold , Happy is the Man whom God Correcteth . It seems to be a strange thing , and therefore a BEHOLD is put to it . A strange Sight , to see an Afflicted Man , and yet a Blessed Man ! Sense and Reason wonder at this Conjunction , That Affliction and Happinesse should both Kisse the same Person . Psal. 94. 12. Blessed is the Man whom thou Chastnest , &c. So that a Man may be a Chastised man , and yet a Blessed man .

3. Who knoweth , or can say , That those things are evil for a man in this life , that , by experience , have been found , to have been the means of doing many good . Though Afflictions of themselves have not done it , yet , being Sanctified , and Instruction going together with them , they have wrought a Gracious and wonderful Change . How many may say with David , That it was good for them , that they were Afflicted . We read , of Moses his Rod , what Miracles it wrought . The Rod of Affliction works Miracles , when God worketh with it . How many Proud ones , hath Affliction Humbled ? When Manasseh was in Bryers , then he sought God . How many Ignorant ones , hath Affliction taught ? They have Learnt that , in the School of Affliction , that they never knew before . Sir Thomas Palmer , upon Tower-Hill , when he came to Dye , ( pointing to the Tower ) said , I have learnt more , in yonder dark Corner of the Tower , then ever I learnt in all may Life . How many wild , and unruly Spirits , hath Affliction tamed ? Those , that in their Prosperity , have been , as Wild Asses , used to the Wilderness , that none could turn them back : Yet in their Moneth of Affliction , they have been found and taken . Jer. 31. 18. Ephraim saith , Thou hast Chastised me , and I was Chastised . ( i. e. ) I was bettered by the Chastisment . He was , as an unruly Bullock , unaccustomed to the Yoak . But Afflictions have made him to submit , and tamed him . How many Wandring ones , hath Affliction Reduced and brought into the Way ? Psal. 119. 67. Before I was Afflicted , I went astray : but now I keep thy Statutes . Many have been out of the Way to Heaven , and have been brought into it , by Gods Guiding with this Rod. It was Affliction , that made the Prodigal find the way to his Father's house . We read of those that were with Paul in the Ship , when they suffered Ship-Wrack , Acts 27. 44. that some upon Planks , and some upon the broken pieces of the Ship , got safe to Land . So , many have been brought to Heaven , upon the broken pieces of an Estate ; and must say , ( as one , once said ) They had been undone , if they had not been undone . How many worldlings , hath Afflictions Weaned from the world ? By being crost in the creature , they have come to discern the Vanity that is in the creature , and to have their hearts taken off the creature . Here we tast Affliction , ( as a Father saith ) Tanquam amaritudinem in where materno . We are apt to hang on the breasts of the Creature , and Afflictions are the Wormwood , by which God Weans us from them .

Lastly , How many Sinners , hath Affliction stopped , who else , had run headlong into Hell ; if God had not made a Hedg of Affliction in their way ? We read , Hos. 2. 6. I will ( saith the Lord ) hedg up thy way with Thorns , and thou shalt not find thy paths . God sometimes , maketh a hedg of Thorns , whereby sinners are stopped ; It is happy for a man to meet with such a stop , though the hedg be made of Thorns .

4. Who knoweth , or can say , That , that Condition is Evil for a man in this life , in which the People of God are best . This is to be considered , that wicked men , are worst , in their best worldly condition ; and a Godly Man , is best , when his outward condition , is worst . As one saith of the English Nation .

Angliea gens est optima flens & pessimaridens .

The English Nation , is best when it Weeps , and worst when it Laughs .

Thus for the Second sort , of those that are mistaken about Conditions .

3. There are another sort , that are grosly mistaken on the other hand ; And such are those , who think it cannot but be well with them , because they are in this life Afflicted . Thus some think , they are the better , and the happier , upon that account . And here lyeth the mistake , because they hear , Afflictions have done some good ; and that some , have been able to say , That it was good for them , that they were Afflicted ; and thence Conclude , That they are happy , because their Condition , is such a Condition : Never considering , ( what I said before , ) That Afflictions of themselves , never did any man good ; and that conditions are to us , as we are in those conditions . Some , because they Suffer in this world , think it is an Argument , that they shall be freed from Suffering in another world ; as if God could not make two Hells for them . We must know , when the Scripture speaketh of Rejoycing in Affliction , it is not to be understood , that meerly Afflictions are matter of Joy . those that think , they are happy because they are Afflicted , and that their Condition is low in this world , may be sadly mistaken . It is said , Mat. 5. 3. Blessed are the poor in Spirit , &c. It is not said , Blessed are all that are poor in Purse . Let me tell you , Some mens sufferings here , are but the forerunners of those that are to come , and so may be but the beginning of sorowes . We must know , that upon the very Tooth-ach of a Reprobate , ( as one saith ) Hell is Engraven . Every Lazarus , is not taken into Abrahams bosome . Those may want a bit of bread here , that may hereafter , cry as Dives did , for a drop of water , to cool their tongues . A man may be poor in this world , and poor in the world to come . There are a sort of poor , that are the worst of people under ▪ Heaven , being Ignorant , Stubborn , Prophane , Vitious , Despisers of God , His Sabbaths , Ordinances , Ministers , People . And indeed , for the most part , the poorest sort , are the worst of people , and the most Licentious ; there being nothing of knowledg , or politique Restraints , or civil and ingenious Education , to keep them in , and hold them back . To conclude this , Happiness is not the portion of every Afflicted man in this life . It is not Affliction , but Affliction Sanctified , that makes a man Happy by it .

Thus for the First Information .

CHAP. VIII .

The Second Information .

IF no man knoweth , What is good for a man in this Life , then it Informeth us , That we should be as ready to receive evil , as well as good , at the Hands of God . We are not to be our own Carvers in respect of Conditions . When Job was in his sad Condition , the Devil stirred up his Wife , to tempt him to Blasphemy , and Impatiency . But see what answer Job returns to her , Job 2. 10. Thou speakest as one of the foolish Women , &c. Where First , He Reprehends her . Secondly , He Instructeth Her . Shall we , saith he , receive Good at the Hands of God , and not receive Evil ; ( q. d. ) Have I , for so many Years , received so many good things , and blessings , from the Hand of God ; and shall I not now , receive these Crosses and Afflictions ? Now , receiving Evil from the Hand of God , stands in this , In a Sweet , and Patient Submission , to the Will and Dispensation of God ; being content , with what God sendeth , whether it be good or evil , and that upon these Considerations .

1. That God knoweth , what is better for us in this life , then we do ; since no Man knoweth , what is good for man in this life .

2. That Good and Evil , come both , from one and the same God . It is the Lord that gives , and that takes away . As we have Blessings , by Divine Donation , so Afflictions , by Divine Ordination . It is God , that bringeth not only Men , and their Comforts , but also Men , and their Crosses , together .

3. As Good and Evil , come from the same God , so they may come from the same Affection in God ; They may both come from Love . The Apostle James , puts this Question , Can a Fountain send forth sweet water and bitter ? Jam. 3. 11. Yet from the same Fountain of Divine Love , may issue the sweet Waters of Comfort , and the bitter Waters of Afflictions . The same Love , that moves a Father , to bestow an Inheritance on his Child , moves him also , to Correct his Child .

4. All Evils , come from a God , that hath a Soveraign Power over us , and may do with us , what he pleaseth . A God that may give , and take away ; and who can say to Him , What doest Thou ? A God that hath Right to all that we have , and so may take away what he please . In taking away , he takes away , but what is His own . It is observable in Scripture , That the Lord claimeth an Interest , in all that belongs to Man , ( viz. ) The Earth , and the Fulness thereof ; and so , whatsoever it affordeth to man , Whether Fields , full of Corn ; or Foulds , full of Sheep ; or Orchards , full of Fruit ; or Stables , full of Meat . The very Cattel , and the Beasts of the Earth , are the Lords , Psal. 50. 10. All the Beasts of the Forrest are mine . The Beasts of the Forrest , are of a wild nature , and commonly know no Master ; and yet of these , The Lord saith , they are His : So also , He saith of Gold , and Silver , Hag. 2. 8. Thy Gold and Silver , is mine . Yea , the Wool , and the Flax we have . Hos. 2. 8. He saith , It is His. So that God , in taking away any thing from us , takes away but what is His own .

5. All Evils , come from the Hand of a Powerful God , with whom there is no Contending . When a great Philosopher was chekt , for yielding in a Discourse he had with Adrian the Emperour , he gave this Answer , Should I not yield to him , that hath Thirty Legions at command ? There is no Contesting with Soveraignty , no Resisting Omnipotency , no Striving with our Maker . The Earthen Pitcher , by striking against a Rock , doth but dash it self to pieces .

6. All Evils , come from a Righteous God , that can do His creature no wrong , Gen. 18. 25. Shall not the Judg of all the Earth do Right ? Rom. 3. 5. Is God Vnrighteous , ( saith the Apostle ) that taketh Vengeance ? And he answereth it , with a God forbid . So we may say , Is God Unrighteous , that sendeth Affliction ? God forbid , Deut. 32. 4. All His wayes are Judgment .

7. All Evils come from that God , that can bring Good out of Evil , and Light out of Darkness ; that can turn Water into Wine , and make us Spiritual Gainers , by Temporal Afflictions . He sometimes pulls down , to build up better ; and sometimes takes away , when He intends a greater Good .

Thus for the Use of Information .

We now come to the Resolution of this great Question , Whether the knowledg , of what is good for a man in this life , be so hidden from man , that it may not in some measure be attained to ; And if so , What Directions are there , for the attaining of this Knowledg ?

Answ. Though the full and perfect Knowledg of what is good for a man in this Life , be so hidden , That a Man cannot make a Judgement of others conditions , yet we grant that he may make a judgement of his own Condition . And here I shall give in , some Directions to help Men , in making a Judgement of their own Condition .

1. General . 2. Particular .

I. General Directions .

1. Something is to be Known . 2. Something is to be Done .

I. Something is to be Known , before we can make a right Judgement of our Condition . So the things to be Known , are these :

1. Who is the Framer of our Conditions ; Who it is Ordains and Appoints them , and puts us into them ? It is not , as the Heathen thought , Quisque fortunae suae faber , That every Man is the Framer of his own Fortune ; and so of his own Condition . Conditions are Divine Allotments . Misery ( saith Job ) springs not out of the Dust. And the Psalmist tells us , That Promotion comes neither from the East , nor from the West ; but God is the Judge : i. e. He is the great Orderer , and Disposer of Conditions : He puteth down One , and setteth up Another . It comes not from the East or West ; It comes not from Earth , nor from Man ; but it is God , that brings a Man , and his Condition together , and that Frames it for him . And it is impossible , that ever any Man should make a true Judgement of his Condition , That doth not first Know , who is the Framer of it .

2. We must know the right way of making a Judgement of Conditions . Except we know that , it is impossible , but we must be Mistaken . And , I shall give you some Particulars concerning that : 1. In Judging of Conditions , Take heed of being over-Hasty . Hasty , and Rash Judgment , is seldom Right . We are to Weigh , and Consider well of a Condition , before we make a Judgement of it . A Condition , at the first Blush , may seem otherwayes then it is . The Good , and so the Evil , of a Condition , doth not appear presently ; It may lie at the Bottom of it . The good of Affliction doth not appear presently : but the Apostle , saith , Heb. 12. 11. It yeildeth the quiet fruit of Righteousnesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to them that are exercised thereby . So , that we must be Exercised in a Condition , before we can make a Judgement of a Condition . And the Apostle , in that Chapter , telleth us , That an Afflicted condition , at the first sight , seems grievous , and not joyous : but , afterwards ( saith he ) it brings forth the quiet fruit of Righteousness . This was the Errour of Job's Friends ; they were too hasty in making a Judgement of his Condition : and so , it is no wonder they were so Mistaken about it . 2. In making a Judgement of Conditions , you must not judge of the Person by the Condition , but of the Condition by the Person . Some there be , that judge of Persons , by the Condition ; As the Barbarians did of Paul , when they saw a Viper hanging on his Hand ; Surely , this Man is a Murderer , &c. Thus , some judge of Persons , to be Good , or Evil , according as their Conditions are . So , they judge those to be Good , whose condition is Prosperous ; as those in Malachi , Mal. 3. 15. called the proud Happy . And , so they look upon those as Wicked , who are in an Afflicted condition . Thus , Job's Friends did judge of him , by his Condition . Now , the right way of making a Judgement of Conditions , is , To Judge of Conditions by Persons . To a Wicked man , every condition is Evil : And , to a Godly man , every condition is Good . That , as the Expression is , Tit. 1. 15. To the Pure , all things are Pure : So , to those that are Good , all things are Good . If he hath Prosperity , it causeth Thankfulness ; if Adversity , it worketh Patience . Rom. 8. 28. All things work together for Good , to them that Love God . So that we must know , we are to judge of Conditions , by the Persons . When one came to Austin , and told him of one that came to a strange End , he presently asked , But , how did he Live ? Intimating , That , a man was not to be judged of , by the manner of his Death , if he were Godly in his Life . 3. In making of a Judgement of Conditions , you must judge of them , by what Men are to , and in , their Conditions . I have told you before , A condition is to a Man , as he is to , and in , his condition . It is , as a Man mannageth his condition . Would you know , whether Prosperity be Good for a Man ? You must see how he doth manage that condition ; and how he doth carry , and deport himself in it . If he demean himself Proudly , and make the Things he enjoyes , to be Fuel for his Lust ; you may conclude , his condition is Evil for him . So , on the contrary ; Would you know , Whether an Afflicted condition be Evil for a Man ? Mark how he Behaves himself in that condition ; If Foolishly , if Impatiently ; Either on the one hand , Despising the Affliction ; Or , on the other hand , Murmuring at it : You may know , that it is Evil for him . Of this , I shall speak more afterwards . 4. To make a Judgement of Conditions , We must Know our Spirits , and Dispositions . Now , we cannot know the Spirits , and Dispositions of others ; but we should labour to know our own , which we may know ; and thereby come to know what is good for us in this Life . Some there are , That will undertake to make a Judgement of a condition , without ever eying , or considering their own Disposition . It is with some Men , as it is with some that sit at the Wine : when they have drunk so many Cups , yet they call for the other Quart , and the other Pint , when they have Drunk too much already ; not considering what their heads will bear . Consider , as all heads , so all dispositions are not alike . This Agur acknowledged in that prayer of his , Prov. 30. 8. Give me not Riches . He looked upon them , as a heady and intoxicating Drink , which was too Strong for him . The Prophet speaks of some , that are strong to drink Wine . Now a man of a weak Brain , that will make their measure his , is easily overtaken . We are apt to eye the prosperous condition of another , and to think such a condition is good for us ; and to desire , to have our condition made after that Fashion and Mode . But this is , as if the younger child should cry , to have the coat of his elder brother , which would be too long for him , and ready continually to make him fall . 5. In making a Judgment of a condition , we must judg of it , by the relation it hath to another condition , viz. that which is Spiritual and Eternal . The saying is , that what is the first , and best , in every thing , is the Rule of the rest : So the best condition , must direct us , how to judg of lower conditions . That condition is good for a man , that makes his Spiritual Condition the better : This is the fault of many , they judg of conditions , without considering how they stand in conjunction with , or opposition to , their Spiritual and Eternal Condition . We may safely conclude , that that Condition is good for a man in this Life , that is an advantage to him , in relation to another Life . Many , little consider this . We should put the question to our selves , in every condition , Am I the better for being in this Condition , in relation to the Spiritual and Eternal Good of my Soul ? Doth it hinder , or further my growth in Grace ? Doth it hinder , or further my Salvation ? Doth it set me , nearer Heaven , or nearer Hell ? 6. In making a Judgment of Conditions , we must make use of Faith , and not Judg , by Sense and Opinion , not by Appearances ; Those that Judg so , will never make a Right Judgment of Conditions . An Eye of Faith will see Good , in that wherin an Eye of Sense , yea of Reason too , can see none , Heb. 11. 26. It is said , By Faith , Moses refused to be called the Son of Pharoahs Daughter , &c. Where see , what he refused ( viz. ) to be called , the Son of Pharoahs Daughter ; which seemingly , was the greatest Honour and Advancement , that a man could attain unto ; And then see what he chose , ( viz. ) to Suffer Affliction with the People of God . One would have thought , he had chose the Evil , and refused the Good . But by an Eye of Faith , he saw Evil in that , that Sense and Reason would have told him was good ; and Good in that , that they would have told him was Evil. It is observable , in Mat. 5. that all the Beatitudes are affixed , to unlikely conditions : Blessed are the poor in Spirit . Blessed are those that are Persecuted for Righteousness Sake . Blessed are ye , when men Revile , and Persecute you , and speak all manner of evil against you , falsly for my Names sake . This is to shew , that the Judgment of the Word , and the Judgment of the world , are contrary . Faith will shew you , that the men of the world , are infoeliciter foelices miserable in being happy . And the Children of God , are foeliciter infoelices , happy in their being miserable . So that , as the Apostle saith , Without Faith , it is impossible to please God : So , without Faith , it is impossible to make a judgment of conditions . I shall close this , with an Answer , given to one , that passed his censure upon a picture , as ill drawn , when it was not so ; Si meos oculos haberes , non ita diceres , If thou hadst mine eyes , thou wouldst not say so . Faith teacheth a man , to make another Judgment of Conditions , then Sense or Reason doth .

III. Those that will make a judgment of a condition , must know another thing , ( viz. ) What it is makes a condition good , and what makes a condition evil for a man in this life . I shall in some particulars shew , What it is , that makes a mans condition good for him in this life .

1. An Interest in the Covenant . Where there is that Interest , there is an assurance that all is good , and all is for good . When we once come to know our Interest in the Covenant , we may then make a judgment of a condition . I shewed you before ; we are not to judg of persons , by their conditions , but of conditions , by the persons , Psal. 25. 10. All the wayes of the Lord , are Mercy and Truth , to them that keep his Covenant . So it is to them that have an Interest in the Covenant . All conditions fall under a Promise , when the Scripture saith , All shall work together for good . An Afflicted condition it self , falleth under that promise . So when it is said , No good thing , will He with-hold from them , that walk uprightly . Afflictions themselves , come under that promise . If Afflictions be good for them , they shall have them ; and if they have them , they may be assured they are good for them . It is the Covenant , and Promise , that helpeth us , to make a right Interpretation of all conditions , and of all the Dealings of God with us in this life .

2. That which makes a condition good for a man in this life , is the Enjoyment of God in a Condition ; and so we may conclude , that that condition is good for a man in this life , in which he enjoys God . The best condition , without God in it , is evil ; and the worst condition , in which we enjoy God , is good . God is the chiefest Good , and that condition must needs be good , in which we enjoy the chiefest Good . Look upon the worst of outward conditions , it is the best , if there be an enjoyment of God the more in it . This was the ground of Moses choice , Heb. 11. 26. that he choose rather , the suffering of Affliction with the People of God , then the enjoyment of all the Pleasures and Treasures of Egypt . He saw , God was to be Enjoyed in that Condition . So that by this , we may make a judgment of conditions : That condition is good for a man in this life , in which he enjoys the chiefest Good . The Apostle saith , 2 Cor. 1. 5. As our Tribulations abound for Christ , so our Consolations abound through Christ When one seeth Christians abound in Tribulations , he would think their condition evil ; but when he cometh to see their Consolations abound in that condition , he must needs conclude it good . To close up this , There is no condition good , without the enjoyment of the Chiefest Good . He that enjoys God in a condition , enjoys Him , whose Favour is Life , and whose Countenance is a Sun , to enlighten the darkest condition . It is the Sun , that makes day , let the Starrs be never so many , and shine never so bright , yet it is night still . So it is in respect of conditions , let a man enjoy never so much of the creature , yet without the enjoyment of God , it is but a dark condition . It is His Countenance , that makes the darkness of a condition , to be light about us , Psal. 18. 28. He shall make my darkness , to be light . Mic. 7. 7. Though I sit in darkness , the Lord shall be a light about me . So that that condition is good for a man in this life , that God enlightneth , and shineth upon , with the beams of His Countenance .

3. That that speaks a mans condition Good for him in this Life , is , The suitableness of his Spirit to his condition . When the Spirit is not above the condition . As it is to be observed in a Married condition ; the sweetness of the condition lieth in this , In the Suitableness of their Spirits . So , in every condition , the sweetness , and goodness of it , lieth in the Suitableness that is between our Spirits , and our Condition . We see how it is with some , That their spirits are above their condition ; their spirits are High , when their condition is Low ; and upon this , their condition doth not please them . And this is the cause of much Discontent , because their spirits suit not with their condition . This is the great thing we are to look to ; In making a judgement of conditions , to search , and find out , How our spirits suit with our condition . Whether we can say , as the Apostle doth , Phil. 4. 11. I have learnt , in every estate to be Content . He had a spirit fitted for every condition . So then , when your spirits and conditions suit , it is one thing , by which you are to make a judgement of your condition .

4. That which makes a condition Good for a man in this Life , is , Peace within . What ever the condition be Without , if there be peace Within , it makes it good and sweet to him . Want of that imbitters a condition . Solomon saith , A good Conscience is a continual Feast . It Feasts a man , and makes him Merry in all conditions ; and so makes the worst Outward estate and condition to be good and sweet to him . Isa. 48. 22. There is no peace , saith my God , to the Wicked . Put him into what condition you will , he hath no Peace in that condition ; and that spoils all .

5. That , that makes a condition good for a man in this Life , is , Doing the Work of his condition . Conditions have their several , and suitable Improvements . In every condition , a man should put such a Question to himself , as the Prophet puts , Mich. 6. 8. And now , What doth the Lord thy God require of thee ? So , in every condition we should put this Question to our selves ; What is it that the Lord requires me do , as the work of my condition ? The Apostle James tells us of Duties suitable to conditions , Jam. 5. 13. If any man be Afflicted , let him Pray ; If any man be Merry , let him sing Psalmes . An Afflicted condition hath its Duties , and a Prosperous condition hath it's : And by doing the Work , and performing the Duties of a condition , we make a Judgement of it , Whether it be good for us in this Life .

6. That , that makes a condition good for a man in this Life , is , His living above his outward condition . When , though there be a suitableness of spirit to the condition , yet he takes not up with his condition , but fetcheth in his Contentment from some higher thing . What is it , that makes a Prosperous condition Evil to some ? Surely this , they look no further than their condition ; They look no higher than Riches and Honour , &c. and seek for all their comfort , and contentment from them . And likewise , What is it that makes an Afflicted condition Evil to some ? Surely this , they have their Eye only upon their Condition ; they look no higher than their Troubles , and Crosses , and Afflictions . They see nothing beyond their condition ; as Hagar , when she was wandering in the Wilderness , and the Water in her Bottle was spent , she concludes , that She , and her Child , must Die : as though the Bottle was all that she , and her Child , had to live upon ; when yet , there was a Fountain near , but she could not see it . Let a mans condition be what it will , yet it cannot hurt him , if he live Above it . Prosperity cannot hurt that man , who maketh God his All , in a condition . There is an Expression , Job 20. 22. concerning a Wicked man ; That in the midst of his Sufficiency he shall be in Straits . Thus it is with some men , Let their condition be what it will , yet in the midst of it they are in Straits : the Reason is , Because they live no Higher than their condition . In the midst of their Prosperity , and Sufficiency , they are in straits , by reason of their many Cares , and Fears , and perplexing Thoughts , and unsatisfied Desires ; and if so in Prosperity , much more in Adversity . Now , a man that lives upon that , that is Higher than his Condition , hath such sweet In-comes of Joy , and Peace , and Comfort , and Contentment in every Condition , that he is never in any Straits . Hence it is , the Apostle telleth us , 1 Tim. 6. 6. Godliness , with Contentment , is great Gain : Or , it may be read thus , Godliness is great Gain , with Contentment ; i. e. It bringeth Gain with Contentment . Now , what is Godliness ? It is an Heavenly impression , and propension in the heart and soul of a Man , whereby it is , in all conditions , carried towards God . Now , what ever a mans condition be , Godliness will make it Gainful , and that with Contentment . Our Saviour told his Disciples , when they urged Him to Eate , John 4. I have meat to eate , that ye know not of . So it is with such a man , that lives upon God , and Christ , he hath , in every condition , that comfort , & contentment , that the World knows not of . Thus the Apostle Paul lived above his condition , 2 Cor. 6. 10. As Sorrowful , yet always Rejoycing ; As having Nothing , yet possessing All things . q. d. Men look upon us , as those that are in a sad condition , being Poor , and having Nothing ; but we live upon something that is above our condition . So that every condition is good to him , that hath something to live upon above his condition . That , as it is in respect of Ordinances , so it is in respect of Conditions , We are , in the Use of Ordinances , to live above them , and to seek to find God in them : So in conditions , we are to live above them , and to seek to God , for that comfort and contentment that sweetneth a condition . Before I leave this , I must tell you , there is a two-fold living above ones condition .

1. Sinful : Arising from Haughtiness of Spirit . 2. Holy : Proceeding from Heavenliness of Spirit .

1. Sinful : When a mans Heart , and Spirit , is not contented with its present Condition ; when his spirit is above his condition , and he thinks his condition too low , and mean for him . This is Sinful .

2. Holy : When a man hath such a Heavenly Spirit , that causeth him , not to take up with the things of his Outward condition ; but lives upon Higher things . And this stands in Two things .

1. Living above the Comforts of a Condition . 2. Above the Crosses of a Condition .

1. Living above the Comforts of a Condition . It is thus with a gracious heart : when the outward condition is comfortable , yet he liveth upon something above the comforts of his condition . It is the Apostles Counsel , 1 Cor. 7. 29. &c. Let those that have Wives , be as though they had none , and those that rejoyce , as though they rejoyced not . He liveth upon higher things , than the comforts of a Wife , So that it is , as if he should have said ; The comfort in a Wife , was nothing , in respect of the comfort he finds in God , and Christ . And so he seeth , that in his condition , there is nothing to rejoyce in , in comparison of higher things . As Christ said to his Disciples , Rejoyce not in this , That the Devils are subject to you ; But rather rejoyce in this , That your Names are written in Heaven .

2. Living above the Crosses of a Condition : The Apostle saith , 1 Cor. 1. 29. Let them that weep , be as though they wept not . To shew , that Christians , should live above the Crosses of their Condition , enjoying that that makes them weep , as if they wept not .

7. That , that makes a condition Good for a man in this Life , is , Watchfulness against the Temptations that attend a Condition . There must be standing upon our guard in Conditions , and watching against Temptations . Conditions ( as I have shewed you formerly ) are attended with Temptations . There are Temptations , that attend a Prosperous , and an Afflicted condition . Sathan layeth snares for us in every Condition ; but cannot hurt us , if we but once know his Devices . He is subtle , and loves to Fish in all Waters ; and so he layeth Snares in all conditions . This then speaks a condition Good , when we Watch against the Temptations of a Condition . The Apostle writing to Timothy , a young man , 2 Tim. 2. 22. biddeth him flie the lusts of Youth . Youth hath its Lusts , and Conditions have their Temptations , which we ought to Watch against . A Prosperous condition hath its Temptations , and an Afflicted condition hath its Temptations . The Apostle , 1 Tim. 6. 17. bids him , Charge them that are Rich in this World , that they be not High-minded ; and that they trust not in uncertain Riches : Which shews the Temptations that attend that Condition , viz. High-mindedness , and trusting in Riches . An Afflicted condition hath its Temptations too , Heb. 12. 5. Where , writing to them that were in an Afflicted condition , he exhorteth them to avoid two Extreams , in ver. 5. My Son , Despise not the Chastning of the Lord ; neither faint , when thou art Rebuked of him . In an Afflicted condition , we are apt , either to Despise the Affliction , or to be too much dejected and cast down under the Affliction : And therefore , ver. 12. he bids them lift up the hands that hang down . So James 5. he speaks to Afflicted ones to be Patient , and stablish their Hearts . And ver. 9. saith , Grudge not one against another , Brethren . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Groan not one against another . In it , there is an Exhortation to them , to watch against the Temptations that attend an Afflicted condition . Some think ▪ the Apostle there forbids Murmuring Groans , which arise from our being discontented at Providences : This is one Temptation . Some think , they are Vindictive Groans , proceeding from Revenge , and Stomack against those that were the Instruments of our Affliction : This is another Temptation . Some think , are meant Envious Groans , proceeding from their Envying at those , that suffered lesse than they did : This is another Temptation . Thus we see , That all Conditions have their Temptations . And this is that , that speaks a condition Good for a man ; when , in his Condition , he is watchful against the Temptations of it ; avoiding the Snares of it . Satan observeth wind and tide in his Temptations ; he observeth the wind and tide of a Condition . He observeth , whether the wind that bloweth , be a warm Southerly wind of Prosperity , or an cold Northerly wind of Adversity ; and accordingly he suits his Temptations . It is the Condition that makes the Temptation in season . He seldom tempts a poor man to pride : And therefore it is made , by Solomon , a prodigious sight , Eccles. 10. 7. to see Servants on Horse-back . So he seldom tempts Rich men to Steal ; the reason , is , Because such Temptations are unsuitable to their Condition .

CHAP. IX .

8. THat that makes a condition Good for a man in this Life , is , Spiritualizing a Condition ; when there is an extracting something that is Spiritually good out of our outward , and temporal Conditions . Alchymists tell us , There is an Art , of turning baser Mettals into Gold : So there is a Heavenly Art , of Spiritualizing temporal Conditions , and turning them into Heavenly Advantages . The Gracious man is the true Alchymist , that can extract something that is Spiritual , out of that which is Temporal ; and what concerns another Life , out of the things of this Life . We must know , there is an Art of Byassing conditions . A Bowl runneth according as you set the Byass ; so conditions are according to the Byass you put upon them . When a condition is Spiritually Byassed , it moves a man Heaven-ward : Consider how it is with Saylers ; though they have a Side-wind , yea , a Wind that seems to blow against them ; yet they have an Art of setting their Sails so , that they will make an advantage of those Winds . So Grace , will teach every Man , so to manage his Condition , that , let the Wind of it blow from what place , or quarter it will , yet it shall be Advantagious to him , for the carrying him on , towards his desired Haven , which is Heaven . We must know ; Outward conditions are common to Good and Bad. But here lieth the difference ; The Godly man , from a Heavenly Principle , makes a Spiritual Advantage of his condition , when another doth not . Some , when they are in Prosperity , or Adversity , ( being Carnal ) understand not the Art of making a Spiritual Advantage of a Condition .

We know , there are some actions that are common to Men , and Beasts ; As to Eat , Drink , and Move , &c. The Beast doth it , and Man doth it . Now where is the difference ? In this , when Man doth them , they are Reasonable Actions , they are guided with Reason , and moderated by Reason ; but when a beast doth them , they are the actions of a beast , and so they are but brutish . So it is in respect of conditions , they are common to good , and bad ; but here lyeth the difference . A Godly man , being indued with a Principle of Spiritual Wisdom , makes a Spiritual Advantage of his condition , be it what it will ; when the other , haveing no such principle , knoweth not how to do it . It is with Godly Men , in their worldly conditions , as it is with the Planets , which have a motion of their own , contrary to that Rapt Motion of the Heavens , whereby they are carried , and whirled about , in twenty four hours . So it is with Godly men , in their conditions , they are carryed about as the world is , in respect of conditions . In respect of their outwards , they are in the same condition with others , sometimes Rich , sometimes Poor , sometimes High , sometimes Low , sometimes in Prosperity , and sometimes in Adversity : But in these conditions , they have a different motion from others ; being directed by Grace , and the Spirit of God , they move Heaven-wards . Even in those conditions , that seem to carry them down-wards , they have a motion upwards . We know in Scripture , Prosperity is called a Mountain ; and Afflictions are compared to , and called Waters . As for Prosperity , which is called a Mountain , Grace teacheth a man , to get on the top of it , from whence he may see Heaven the better , as Moses did the Land of Canaan , from the top of Mount Pisgah . Some there are , when their Mountain is made high , they set it between them and Heaven . And alas ! what can a man see , when he is at the bottom , and foot of a Mountain ? When a man , is on the top of a Mountain , then the Face of the Heavens , lyeth open to his View . Then a man may conclude , A prosperous condition is good for him , when it is not a Mountain , to hide Heaven from him , but to raise him up , more towards Heaven . So for an Afflicted Condition : Afflictions , are in Scripture , compared to Waters . Thus it is with some , when they come into these waters , they sink , and are over-whelmed . These waters run over them , and drown them . But with a Godly Man , it is otherwise ; he swims upon these waters , and is like Noahs Ark in the Deluge , the higher the waters were , the more it was lifted up , towards Heaven : So the rising of these waters of Affliction , do but lift a Godly man up , nearer to Heaven . So then , if a man would make a judgment of conditions , he must see , whether they are Spiritually good for him , by what Spiritual Extraction he maketh out of them , and what Spiritual Advantage he makes of them .

9. That that makes a condition good for a man in this life , is , An holy indifferency of Spirit , in respect of conditions . When it is indifferent to him , what condition he is put into , submitting to the Will of God , and resolving , Gods Will , shall be his . Then is a condition good for a man , when his Spirit is brought to this indifferency . In respect of Salvation , he is Absolute ; but in respect of outward conditions , whether to be high or low , he is indifferent , and saith , Let it be as the Lord will . When there is this submission to God in a condition , then it is good . Some there are , that have indeed , an indifferency of Spirit , in relation to Spiritual , and Eternal Good Things ; but none , in relation to those good things that are Temporal . They are indifferent , whether they have Grace , or not , &c. But concerning the things of this life , it is with them , as with Rachel concerning children , They must have them , or else they dye . Then it is right , when there is an indifferency of Spirit , in respect of outward things . When our hearts are not set , on this or that , worldly thing ; but we are indifferent , whether we have it or not . If God will give them the things of this life , such Spirits will be thankful ; if God deny them , to them , such Spirits will be content . Such a Spirit had the Apostle , Phil. 4. 11 , 12. Not that I speak ( saith he ) in respect of want , for I know both how to be abased , and how to abound , &c. And telleth us withal , that he had learned , in every condition , therewith to be content . ( q. d. ) As for these outward things , it is indifferent to me , whether I have them , or have them not ; I will not be my own Carver , but am content , with whatsoever condition God shall put me into . A Gracious Spirit , is indifferent about all things , save-only those , that concern the good of his Soul . As that Martyr , Mr. Bradford , answered , when one asked him at parting , What he would have to the Queen , No more but this , said he , Tell Her Majesty , If she will give me my Life , I will thank Her ; if she condemn me to Perpetual Imprisonment ▪ I will thank her ; If she will Banish me , I will thank Her , If she will Burn me , I will thank Her . Herein the indifferency of his Spirit appeared ; that , let the Queen deal with him , how She pleased , it would please him , and he should therewith be content . Thus it is with a Gracious Spirit , It is content to be in what condition God seeth best for him . And this indifferency ariseth from the Consideration of these things :

1. From the consideration of Outward conditions , and the Things of them , that they can neither make a Man truly Happy , nor truly Miserable . Riches , and Honour , and such things , cannot make a man truly Happy . A man may be Rich , and yet a Reprobate . Happiness lieth in higher Things , and higher Enjoyments ▪ And so likewise , Troubles , and Crosses , and Afflictions , cannot make a man truly Miserable . It is Sin , not Sufferings , that doth that . This Chrysostom knew , by returning that Answer to the Empress , who Threatned what She would do to him ; Tell Her , ( said he ) Nil nisi peccatum timeo , I fear nothing but sin .

2. From the consideration of this , That he is not at his own disposing , but at God's , who may do with him , what he will , and put him into what Condition He pleaseth . He knoweth , he is not to be the Framer of his own Condition , and therefore , leaves it to the Great God , to choose and Frame his Condition for him .

3. From the consideration of this , The changeableness of Conditions ; He considers this , If I should have Prosperity , it may quickly turn to Adversity , God having set the one , over against the other . And the consideration of this changeableness , is one thing that helpeth , to put the Spirit upon this indifferency .

4. From the consideration of this , That he knows not what condition is good for him in this life , and thence concludeth , that that condition must needs be best for him , that God seeth best .

5. From the consideration of this , What relation he hath to the world , that he is but a Pilgrim , and Stranger here , only Travelling through it , towards his Home . And so looketh upon conditions here , only as his Inn , in which he is to Lodg. From this consideration , ariseth this indifferency of Spirit . He is indifferent concerning his Inn , when he considereth , It is not his Home ; if he be well accomodated , it pleaseth him , if not , yet he is contented , considering this , I am not to dwell here . Conditions to Gracious Spirits , are as weather is to Travellers , whether it be Fair or Foul , being on his Journy home-wards , he is content .

10. That that makes a condition good for a man in this life , is , A mans behaviour in his condition . Then it is right , when nothing from God , displeaseth us ; and nothing from us , displeaseth God . When we are contented , with all the Lords dealings with us ; and make it our care in a condition , that our carriage may be such , that it may not displease him . Some there are , that if God put ▪ them into a prosperous condition , and waters of a ful cup are wrung out to them , it pleaseth them well . But then , in that condition , it is not their care to please God ; they abuse their Prosperity , to Pride , and Luxury , Gluttony , and Drunkenness . As it is said of Jesurun , Deut. 32. He waxed fat , and kicked . Some there are , that if God put them into an Afflicted condition , are not pleased with what God doth , neither do they please Him , in what they do , in that condition . As those Dispensations of God , are unpleasing to them ; so their behaviour , in that condition , is such , that it is most displeasing to God . How many do Fret , and Murmur , and break forth into the indecencies of passion , against God ? As that Wicked King of Israel said , This Evil is of the Lord , why should I wait any longer ? So consider , Then a condition is good for a man ;

1. When nothing that comes from God , displeaseth him , let him put him in what condition he will . Let God set him up , or cast him down ; let Him feed him , with pleasant bread , or with the bread and water of Affliction ; Let Him set him upon the Throne , or on the Dung-hill ; Let Him be a giving God , or a God taking away : Yet he is not displeased with Gods dealings with him . You may remember , what Eli said , when the sad News was brought him , concerning what God would do by him and his house ; his Answer was , 1 Sam. 3. 18. It is the Lord , let him do what he will . Thus did Hezechiah , Isa. 39. 8. Thus did Job , when he received the sad News , concerning the losse of his Children and Goods , said he , The Lord gives , and the Lord takes away . Blessed be the Name of the Lord .

2. When we displease not God in a condition . When we are so careful of our behaviour , that we say , as David did , Psal. 39. 1. I said , I will take heed to my wayes , &c. He there , takes up a full resolution , of not giving liberty to his Tongue , to utter an impatient Word , or Syllable . So then , if we would know , whether the condition we are in , be good for us in this Life ; we must enquire concerning these two things .

I. Whether God's dealings with us , please us ; and our carriage , in our condition , please Him ? The Truth is this , Most of us , desire that God would please us in our conditions , and give us , what we desire . As Sampson said of the Woman of Timnah , Give her me , for she pleaseth me well . So say some , Give me this , and that , put me into such a condition , for it pleaseth me well . But here is the Sin , They have no care to please God , in their condition . It is with them , as with the people of Israel , who asked meat , for their lusts . And as those , of whom the Apostle James speaketh , They ask , that they may spend it upon their lusts . So that , a condition is then good for us , when nothing from God , displeaseth us , and nothing from us , displeaseth God in the condition . II. That that makes a condition good for a man in this life , is , a mans enjoyment of himself in his condition . An holy and comfortable enjoyment of a mans self , in a condition , speaketh his condition good for him . The enjoyment of God , and the enjoyment of our selves , in a condition , makes a condition good for us .

1. Concerning a prosperous condition , How many have lost themselves in that condition ; that , as we say of those , whom Wine , or Strong Drink hath overcome , that they are not themselves . Some , are so overcome with their prosperity , that we may say of them , they are not themselves . In the midst of their enjoyments , they enjoy not themselves : They possess not , but are possessed . The world doth possess them . They are , at best , but Servants , and Slaves to the world . The world enjoyes them , but they do not enjoy themselves . Solomon telleth us , Eccles. 6. 2. of a man , to whom God hath given Riches , but not power , to eat thereof . Such a man , is a very Slave to what he hath , and cannot find in his heart , to serve himself with it . They suffer the world to eat out their very hearts , with Cares , and Troubles , and Thoughtfulness , so that they enjoy not themselves . Know this , that a quiet , and a comfortable enjoyment , of a mans self in a condition , is a good , and a sweet thing .

2. Concerning an Afflicted condition . How many are there , that do not enjoy , but lose themselves in that condition ? There are many , when they are losers in the world , do lose themselves to both , by their Impatiency , Murmuring , and Fretfulness . Our Saviour saith , Luk. 21. 19. In your patience , possess ye your Souls , ( i. e. ) possess ye your Selves . It telleth us , that an impatient man , doth not possess , nor enjoy himself . It is with an impatient man , as it is with some children , when you anger them , by taking away what they have in one hand , they throw away , what they have in the other hand too . Thus Satan tempts some , to throw away themselves , when they find , that other things are taken away ; and so they lose themselves in a condition . Let me tell you , that condition , in which a man enjoyes Himself , is good ; in which he enjoyes his Reason , and regulates his Affections , and Passions by it . As Solomon said , That in the midst of his Aberrations , his Wisdom remained with him . ( i. e. ) he had his Judgment , and Understanding about him . We should bring our Affections , and Passions , to the Examination of Judgment , and Reason . If he rejoyce , it teacheth him , to put this question to himself , What reason have I for it ? And if he grieve , What reason have I for it ? Is the thing worth my joy ? and worth my sorrow ? So , to close up this , enjoyment of a mans self , consists in this , in a sweet tranquillity of Spirit , and temper of Soul ; which neither Prosperity , nor Adversity can alter . It is an equal Minde , in unequal Conditions .

12. This makes a condition good for us in this life , Our Adorning our Condition . There are many , that are a shame to their conditions , doing that , which is unbeseeming their condition . No man need to be ashamed of his condition , if he be not a shame , to his condition . The Apostle speaketh of Adorning our Generation , Phil. 2. 15. Among whom , ye Shine as Lights , in the midst of a crooked Generation . So should a man adorn his condition : Though it be Dark , yet he should Shine in it .

Quest. Wherein stands the Adorning of a man's Condition ?

Answ. In the Exercising and Acting the Graces of a Condition . The Stars in the Firmament , are an Ornament to it . So the Firmament of our Conditions , hath its Graces to Adorn it ; the shining forth of which , is the Adorning of the condition . There are prosperity-Graces , and adversity-Graces , and the acting of these Graces , is the adorning of the condition . A prosperous condition hath its graces , by the acting and exercising of which , a gracious Heart doth Adorn it . So an Afflicted condition , hath its Graces , which adorn it . It is sad to see , how many are a shame , to their conditions ; there being no appearance of grace , shining forth , suitable to their condition . We must know , as all Relations , and Conditions , have their Duties , so their Graces . Magistracy hath it's : They must be men , fearing God , Ruling in the fear of God , hating Covetousness . Ministry hath it's Graces , As the Apostle sheweth at large , in his Epistle to Timothy : Which Graces , are for the Adorning of their Professions . So conditions have their Graces too , by which they are Adorned . A thankful Spirit , and a publique Spirit , and a bountiful , and inlarged heart , adorn a Prosperous Condition . As on the contrary , a patient , and meek , and humble Spirit , submitting wholly , to the Will of God , adorns an Afflicted Condition . As a man by Unthankfulness , and Self-seeking , &c. shames a Prosperous Condition : So some , by their Impatiency , and Fretting , and Murmuring , &c. shame an Afflicted Condition : Of whom , we may say , They shame their conditions , and their conditions are a shame of them . How many are there , that have made their condition to be evil spoken of , by being a shame to their condition .

Thus I have finished the first sort of General Directions , concerning what is to be known of those , that will make a right Judgment of Conditions .

2. I now come to give you in , General Directions , concerning what is to be done , by those that will make a right Judgment of conditions .

1. He that will make a right judgment of his condition , must be much in inquiring of the Lord by prayer , what his minde , and meaning is in a condition . As prayer is the means , by which we come to know the mind and meaning of God , in his Word , so also in his Works , and so in those conditions he puts us into . We read of Jeremiahs inquiry , concerning the prosperous condition of the wicked , Jer. 12. 1. Why doth the way of the wicked prosper ? We are indeed , to take heed , of putting absolute Interrogatories to God ; as if he were bound , to give an account of His Providences to us . Yet we may lawfully go to Him , in a humble way , to see what is His Minde , and Meaning in a Dispensation , and in a Condition . It is our Duty , to get as near God as we can , to know this . This is one thing , Job , in his Afflicted condition , did desire of God , Job . 10. 2. Shew me , wherefore thou contendest with me . ( i e. ) what this Affliction meaneth ? whether it proceed from love , or hatred ? whether it intend good , or evil ? Are you in a prosperous condition , and would you make a judgment of it , whether it be good for you ? Or in an Afflicted condition ? The way to make a judgment of your condition , is , to be much in seeking to God by prayer , to know His minde , and meaning in a condition . Although the Apostle speaketh of prayer , as a Duty , most suitable to an Afflicted condition , Jam. 5. 13. If any among you be afflicted , let him pray . Yet let me tell you , Prayer is a duty , that suits with every condition . As we are to enquire into the meaning of God , concerning Afflictions , so concerning a Prosperous condition : if he putteth us into it , we are to begg of Him , the interpretation of the condition . Many there be , that never say , as Rebecca did , Why am I thus ? In these enquiries concerning conditions , we must know , we are not so much , to enquire after the reasons of Gods dealing so with us , as of our duty , what we are to do in that condition . So then , prayer is a means , by which we must come to make a judgment of our condition . We should get as near God as we can , to hear what He speaks concerning our condition . As it is the Psalmist's expression , Psal. 85. 8. I will hark , what the Lord will speak . So we should harken , What the Lord will speak , concerning our condition . There is no man , can give a right judgment of an earthly condition , till he hear something from Heaven , concerning it . There was of old , this custom among the Romans , That it was not lawful , to propose any matter of moment in the Senate , priusquam de Caelo observatum erat , before their Wizzards had made their Observations from the Sky , and Heavens . What they did Impiously , and Superstitiously , we ought to do Piously , in respect of conditions ( viz. ) Not to make a judgment of them , till we have heard from Heaven , concerning them . It is not by the observation of the houses of the Planets , or their Aspects , or their Oppositions , or Conjunctions ; such an observation is forbid by a voice from Heaven . But we are to hearken , what the Lord speaketh to us , concerning our conditions ; and Prayer is the means , by which ( though we are on earth ) we have an answer from Heaven . The Jews had two means , by which they received Answers from God . First , by the Mouth of the Prophets , when the Spirit came upon them . Secondly , by the Priests , when they put on the Brest-plate of Judgment . Those wayes of Understanding the Minde of God , are ceased . We have the Word to go to , and Prayer , to make use of , Jam. 1. 5. If any man lack Wisdom , let him ask of God . The Apostle speaks there , of a man in an Afflicted condition , and speaks to such in an Afflicted condition , as those that need Wisdom , both for the managing of their condition , and for the making a right judgment of it . He telleth them , what they must do , they must ask this Wisdom of God . It is as if the Apostle should say , When you are in such a condition , you need wisdom .

1. Wisdom , to discern God's end in it , and to find out the meaning of God , in a Dispensation . When we receive outward good things , from the Hand of God , or Afflictions , whether it be for good , or evil ; It tends much , to the quieting , and and satisfying our Spirits in a condition , when we can find out , what is God's end in it .

2. Wisdom , to find out our duty in a condition . There are seasonable , and proper duties , which belong to , and become every providence and dispensation . Now here is Wisdom , to find them out , and to know what we have to do in our condition . It is said of the men of Issachar , 1 Chron. 12. 32. They had understanding of the times , and knew what Israel ought to do . So , there is wisdom required of a man , to know what to do in every condition . As one , being invited to a Feast , asked the Philosopher , who was his Tutor , How he should behave himself ; Remember thou art a King's Son , ( i. e. ) Behave thy self , as becometh thy Birth , and Dignity . So here is Wisdom , to know the duties of our condition , and accordingly to behave our selves .

3. Wisdom , to regulate , and moderate our affections , and passions , in a condition . That a man be not too much taken with the comforts , nor too much troubled with the crosses of a condition . Now for the attaining of this Wisdom , the Apostle gives this Direction , that we must ask of God .

2. He that will make a judgment of his condition , must be much in searching himself , to see what he is in a condition . I have said before , The condition is to be judged of by the person , and that conditions are to men , as they are to , and in , their conditions . Here is the mistake of many , they go to make a judgment of their conditions , before they make a judgment of themselves . Our Saviour speaketh , in Mat. 7. 3 , 4. of them that see a Mote in their Brothers eye , and discern not the Beam that is in their own eye . They would go about to reform others , before they reform themselves . Thus some would go to make a judgment of conditions , before they make a judgment of themselves ; and that Ignorance is a Beam in their eyes , that keeps them from discerning a condition . There are some ( as I have shewed you ) to whom every condition is a Curse ; and some , to whom every condition is a Blessing . The great thing we are to do , is , to see of which number we are . Psal. 77. we find Ver. 1 , 2. David was in an Afflicted condition , and see what he doth in that condition . First , he sought the Lord , Ver. 2. In the day of my trouble I sought the Lord . He made his Addresses to God . Secondly , he fell upon a search of himself , Vers. 6. I communed with my own heart , and my spirit made diligent search . Where we see , he both sought the Lord , and searched Himself . So that before a man can make a perfect judgment of a condition , there must be a searching of himself . There must be a communing with his own heart . We must understand our selves , before we can understand our condition . Eccles. 9. 2. No man knoweth love or hatred , by what is before him . When a man looks only upon the outward Dispensation , ( viz. ) Riches , and Honour , on the one hand ; and Crosses , and Afflictions on the other : A man may pore upon these , all the dayes of his life , and yet be never the wiser ; he may stare on them , till his eyes drop out , and yet not know , whether they are good , or evil for him , whether they speak love or hatred . But then you will ask , What should a man do in this case , that he may know ? He must not look so much on things without him , as things within him ; he must not so much eye , what his condition is , as what he is in his condition . It is not for a man to look what God doth without , but he must look what God hath done within him ; to know the meaning of an outward Dispensation . Hath God made you one of His ? hath He shed his Love abroad in your hearts ? hath He given you , the New Name , which none knoweth , but he that hath it ? have you , the Engravings of Heaven on your Spirits ? have you Love to Jesus , written upon your hearts ? and Holiness to Jehovah , upon your Fore-heads ? By this , you may know the meaning of a condition . As it was said of Luther , That he knew , what was done in Heaven , by what was done in his own heart . Much more may we know the meaning of what is done on earth , by what is done within us . The outward Dispensation is dumb , and saith nothing of it self , in respect of Love and Hatred ; it is something within a man , that must speak that . There is an expression , Psal. 25. 14. The Secret of the Lord , is with them that fear Him , and he will shew them His Covenant . We must know , in Gods Dispensations , there is a Secret ; a Secret of Love , and a Secret of Hatred , and this lyeth hid in the Dispensation ; so that a man , may look long enough upon the outward dispensation , and not see the Secret , that is in the dispensation . Now the Godly Man , and he that feareth God , knoweth this Secret of a Dispensation . God sheweth such a one His Covenant , so that he finds all coming in by Covenant , let it be what it will , whether outward Blessings , or outward Afflictions . In a word , Those that will make a judgment of their outward condition , must know , that all is Good , to those that are Good ; and all is Evil , to those that are Evil. Wrath , and Hatred , and Hell , are written on a wicked Mans outward mercies , and on a wicked Mans outward miseries . Hell is Engraven , on the very Tooth-ach of a Reprobate . As on the contrary , Love is written , not only upon the Mercies , but also upon the Miseries , of a Godly Man . Blessedness is engraven upon his Afflictions , and Persecutions . So you see , that he , who will make a judgment of his condition , must first make a judgment of himself .

3. He that will make a judgment of his outward condition , must be sure , to take a right view of his condition . The not doing this , is one great reason , why so many have been so grosly mistaken about conditions , calling Good , Evil ; and Evil , Good . We know , when a mans judgment is asked , concerning the goodness and value of a thing , he will first view it , before he gives his judgment of it . So we must do concerning conditions , view , before we judg . But you will ask , How may a man come to take a right view of his condition , that he be not mistaken about it ? For Answer to that , take these Directions .

1. He that will take a right view of a condition , must view it by Scripture Light . David was mistaken , about conditions , till he went into the Sanctuary , and by the Light there , he saw , what he did not before discern . Many men , set up false lights , and view conditions by them , ( viz. ) the Judgment and Opinions of others , and their own Apprehensions and Imaginations ; These are Glasses , through which , many look upon conditions , which make but false Representations . Some tell us , In the Opticks , there is a Glass , that will represent a foul dirty way , so green and pleasant , as if it were covered with Carpets . Through such false Glasses , do many view their conditions . There are Magnifying Glasses , that will represent the Object , far bigger then it is ; that will make a small Fly , seem a Hornet ; a Straw , a Staff ; and a grain of Mustard-seed , a Bean. Such a Glass , a mans own apprehension , and imagination is , in the viewing of his condition . They make the things of a condition , seem bigger to us , then they are . Thus sometimes , the comforts of a condition , and the crosses of a condition , are represented to us , bigger than they are . Now , he that will take a right view of a condition , must lay aside these false lights and glasses , and must view his condition ; by Scripture-Light . And that for these reasons :

1. The Scripture will help a man , to make a true discovery of the things of a condition . The Scripture giveth us the best account of what the things of a prosperous condition are , ( viz. ) Riches and Honour , &c. And it gives us the best account , what Losses , and Crosses , and Afflictions are . As for the first , The Scripture telleth us , They are all but Vanity . And that the best things of this world , stand upon two lame Leggs , ( viz. ) Uncertainty , and Insufficiency . Nay , it is observable , it doth not tell us the vanity of outward things , only Notionally , but delivereth it to us as a Truth , that hath been Experimented and Tryed , by those who both had a Will , and also Ability , to make the Experiment . Thus you find Solomon did ; and , in the Book of the Ecclesiastes , we have him , giving in his Experiments , concerning the best of outward things , in this short Sentence , All is vanity . And then for Afflictions , the Scripture sets up a Light for us , for the taking a right view of them . And telleth us , what Verdicts have been passed , by those who have had Tryals of them . Among others , David , who said , It was good for him , that he was Afflicted . To close this : Scripture Light , in respect of this particular , must needs be a great advantage to a man , in his taking a view of his condition .

2. The Scripture will help us to view a condition , by discovering to us , What those things are , that make a condition good , and without which a condition is not good . The Scripture is much , in making out to men , what it is , that is good indeed . Solomon , in his Ecclesiastes , sheweth the mistakes of men , concerning Happiness , and makes it appear by Experience , that it did not lie in Honours , or Pleasures , or Riches , &c. And Observe how he closeth his Book , with a discovery of that , wherein mans Happiness lieth , Chap. 12. 13. Hear the conclusion of the whole matter , Fear God , and keep his Commandements , for this is the whole duty of man . It is the Totum hominis , the whole , and the All of man . The Scripture , doth not only discover to men , what the good and evil of this world is ; but also , what it is , that is good indeed , without which , a condition is not good , and with which , a condition is not evil . It sheweth a man , That , without controversy , this is good for a man in this life , ( viz. ) Pardon , and Peace , and Union with God , and an Interest in Jesus Christ , &c. Thus the Scripture helpeth a man , in viewing , by directing him to discover , what is good indeed , and makes a condition good to a man . It holds out a clear light to a man , by which he may find out , what it is , that speaks his condition good . Augustin said , of Tullies Works , They were once sweet to him , but now he found , no sweetness in them , because he found not Jesus , mentioned in them . The Scripture directs us , in the viewing of a condition , to do , as a man doth , when he cometh into a Richly-furnished-Shop , seeking after some rare piece of ware ; though many be brought to his hand , yet he layeth them all aside , till he find the piece he desireth , and looks for . So it is in viewing the good of a condition , the Scripture will direct a man , to lay all aside , till he come to discern , that which is good indeed . In a prosperous condition , when Honour , and Riches , &c. come to hand , it teacheth him , to put the question to himself , Are there not better things then these ? So in an Afflicted condition , it teacheth a man , to lay his Crosses , and Troubles , and Afflictions aside , and to put the question to himself , Whether there be not greater evils than those ? And whether evils of Sinning , be not greater , than evils of Suffering . The Scripture teacheth a man , to view a condition , as Samuel did the Sons of Jesse , to find out David , whom the Lord had chosen . Jesse brings forth his Eldest Son , Samuel said , That is not he : he then , brought his seaven Sons before him , And Samuel answered , Neither hath the Lord chosen any of these : and then he cometh to David , who was the man looked after . In taking a view view of conditions , we must know , the Rule is this , In viewing a Prosperous Condition , you may see Honour , and Riches , and other things of the world , passing by you ; But , put them by , bid them stand aside : Tell them , They are not the things , that make a man happy . So , in the taking a view , of an Afflicted condition , many evils may present themselves to us ; But the Scripture telleth us , That these are not the evils , that we are to look upon , as the worst of evils .

3. The Scripture doth thus help us , in taking a view of our conditions ; It unvayles conditions , and unfoldeth the Mysteries of a Condition ; without which , a man cannot take a right view , nor make a right judgment of his condition . We find David , stumbling at the prosperity of Wicked men , and at the adversity of Godly Men ; He knew not , what to think of it , When he saw waters of a full cup , wrung out to the one , and waters of Affliction to the other ; he began to think , that he was on the wrong side , and that he had made a wrong choice : And these words were coming out of his mouth , That he had cleansed his heart in vain . ( i. e. ) He was about to say , It was in vain for him , and others , to be Godly , if thus they were dealt with , in this life ; if they must be afflicted , and chastned , while wicked men have , what heart can wish . Now , how came David , to have his Judgment rectified , concerning these Dispensations of God ? He telleth us , He went into the Sanctuary , and there he understood the Mystery of these Dispensations : There he found the Riddle Unfolded , and these Providences Unvayled . The Word of God , will help us , to Interpret the Works of God . It will help us to see within the vayl of a condition , and to see the Wheel within the wheel . It will teach us , not only to look on the Motions of the wheels without , but will shew us , the Motions of the Wheels within . Jer. 12. 1. he puts the question , Why doth the way of the Wicked prosper ? He viewed their condition , and wondred at it . It was a mystery to him , that such men should prosper , that did deal very Treacherously . The Prophet did not at first understand the Mystery ; Had he gon into the Sanctuary , he would have found , The way of the wicked did not prosper . And he found it afterwards , as appeareth vers. 3. Pull them out , as Sheep for the Slaughter , &c. q. d. Lord , I partly see into the Mystery of this Dispensation ; I find that their prosperity , is but a preparing them , for the day of Slaughter . That thou dost deal with them , as men do with those Beasts they intend for the Slaughter ; They put them into the fattest Grounds , and the best Pastures . Scripture teacheth a man , in viewing a condition , to view it upon both sides : and indeed , till a man do so , he will never make a right view of a condition . Conditions are like that Cloud , by which God guided the Children of Israel through the Wilderness ; they have their bright , and their black side . Some in viewing a condition , look only upon it's bright side , when the condition may have a black side . So , some in viewing a prosperous condition , look only upon the bright side , whereas , if they looked upon the other side , they would find it black , and dismal . So concerning an adverse condition , some look only upon the black side , and see nothing but what is sad ; whereas , if they looked upon the other side of their condition , they might see It Bright , and Guilded with Love .

4. By Scripture-Light , we see another thing , ( viz. ) How to improve a condition . We can never take a right view of a condition , till we view It with it's Improvements . It is in viewing , and making a judgment of conditions , as it is in a Husband-man's viewing of Lands ; He considereth , Whether they are to be Improved . Though they seem Bare , and Barren , yet he considereth , Whether they may not be improved to be worth so much an Acre . So , the right viewing of conditions , is , to view them , with their Improvements . Now the Scripture helpeth us in this particular .

1. It will shew us , How the Saints of Old , improved their conditions . How they Husbanded , both Prosperous , and Adverse Conditions , and what they made of them . And thus it helpeth us , to view a condition with It's Improvements . As the Scripture sheweth us , What the Saints of Old , were in their several Generations , so what they were in their several Conditions ; when they were High , and Low ; Rich , and Poor . It shews us , How Job Improved his Condition , when he was Job the Wealthy , and Honourable ; And how he Improved his condition , when he was Job the Miserable and Afflicted . It sheweth us , what David made of his condition , when he was David the King , and when he was David the Persecuted . Plutarch wrote a Treatise , to shew , How a man might get profit by an Enemy . The Scripture is nuch in shewing us , how to make profit of conditions , and that by setting before us , the Improvements that others have made of them .

2. The Scripture teacheth us , the Art of improving them . It not only sheweth us , that they are improvable , but withal sheweth us , how we may improve them . There is a Story of a Romane , who was Accused of Witch-craft ; The Reason given was this , That when his Neighbours Land brought forth little , his brought forth abundantly , though there was but a hedg betwixt them . So this was the Charge , That by Witch-craft , he drew all the Strength , and Fatness of their Soyl into his , and by that means , Enriched his own Land , and Impoverished theirs : Being brought before the Judges , be brought forth all the Tools , and Instruments , which he used in the Tilling , and Manuring of his Land : and answered , Haec sunt veneficia mea , These are my Witch-crafts ; And withal , told his Judges , I am at Work , when my Neighbours are asleep ; I Work , when they Play : They are negligent , and use not that kind of Husbandry that I do ; and this is the true Reason , why my Crop exceeds theirs . Concerning conditions , it is thus , There is such an Art of improving them , that some may be great Gainers , when others get nothing by them . This Art the Scripture teacheth us , How to make a Spiritual Advantage of Temporal Conditions . This is an Art , that Philosophy teacheth not . Indeed , Philosophy teacheth the Art of Moral improvements of conditions , but not Spiritual ; Scripture onely teacheth that . Alchymists tell us , There is an Art , of turning Baser Mettalls , into Gold . Philosophy goeth thus far , to teach us the Art , of turning conditions ( as I may say ) into Brass , or Copper , or Silver ; but it can never teach us the Art , of turning them into Gold ; The Scripture only teacheth that . Whosoever readeth the Works of Tully , Seneca , and others of that sort , shall find indeed , excellent Directions , for the Moral improvement of conditions ; but as for a Spiritual improvement , they tell you nothing . That was above their reach , and their light did not attain unto it . Now this great Art , the Scripture teacheth ; it teacheth a man the Art , of makeing Thorns , bear Grapes ; and of making Thistles , bear Figgs . ( i. e. ) When a condition is Thorny , and Prickly , the Scripture sheweth a man , that he may gather sweet and pleasant Fruit , from the Thorns , and Thistles , of his Condition . As the Apostle saith , Heb. 12. 11. That Affliction yieldeth the quiet Fruit of Righteousness . Where you see Thorns , bearing Grapes . In a word , The Scripture teacheth a man the Art , of Sayling by the Wind of a Condition , let it blow from what quarter it will . It is reported , That those that Sayle into the Indies , find in some places , the Winds blow constantly for six Months one way , and for the other six Months , quite contrary . Let the Wind of a condition , blow which way it will , either from the North , or from the South ; yet the Scripture teacheth a Christian , the skill of setting his Sayles so , as that they shall further him in his Voyage towards Heaven .

5. By Scripture-Light , a man cometh to discern the dangers of a condition . To discover what Rocks , and Shelves , are in the Sea of every condition , that he may know how to avoyd them . A man can never take a right view of a condition , till he hath viewed it , with it's Dangers , Snares , and Temptations . Of these , the Scripture makes a Discovery two wayes .

1. By way of Caution . So it Cautionates men , concerning the dangers of a Condition , both Prosperous and Adverse . As you may see , Deut. 6. 11 , 12. and Deut. 8. 11 , 12 , 13. When thou hast eaten , and art full ; Take heed thou forget not the Lord thy God . Forgetfulness of God , is that , that is to be taken heed of in a prosperous condition . The Scripture is frequent in giving such Cautions , 1 Tim. 6. 17. Psal. 62. 10. Jer. 9. 23. Let not the Rich Man glory in his Riches , &c.

2. The Scripture presents us , with the Examples of those , that have miscarried , and fallen by their conditions . It sheweth us , against what Rocks , some in their Sayling , have dashed their Ships . Deut. 32. 15. Jesurun waxed fat , and kicked . Neh. 13. 26. we find how Solomon miscarried in his Prosperity . Nebuchadnezzar said in that condition , Dan. 4. 30. Is not this great Babel that I have built , & c ? In Scripture , you have the Saints set out to us , as in their Graces , so in their Sins . You have heard ( saith the Apostle ) of the patience of Job ; so from the same Scripture , we hear likewise of his impatiency . As it acquaints us with the pride of Israel , when they were in their prosperity ; so with their murmuring , and repining , when they were in adversity . 2 Chron. 32. 25. it is said of Hezechiah , After he was recovered , that he rendred not again , according to what the Lord had done to him ; for his heart was lifted up .

6. Scripture-Light , discovereth another thing concerning Conditions ; And that is this , What are the Alloys , and Correctives , of a Condition ; without the knowledg of which , we can never take a right view of Conditions . On the one hand , the pleasantness of a condition may deceive us ; and , on the other hand , the seeming ill-favouredness of a condition , may make us mistaken , in making a judgment of it . The Scripture discovereth this to us , What are the true Correctives of a Condition ? What may allay the Sweetness , and Pleasantness of Prosperity , that they be not too much lifted up ? And what will correct the bitter ingredients of an Afflicted Condition , that they be not too much dejected and cast down ? It is sometimes with men in conditions , as it is with those that go to Sea , of whom the Psalmist speaketh , Psal. 107. 26. They mount up to the Heavens , and they go down again to the depths . So it is in conditions . A man in a prosperous condition , when the waters of a condition are full , he is apt to be high , and high-minded : But he must know , waters of a condition may fall , and that conditions have their depths . There are the full Tides , and the Ebbs of a condition . It is sometimes full Sea with a man ; the comforts of a condition , flow in a pace , and then a man is apt to be lifted up . And then there is the ebb of a condition , when there is a decrease , and diminishing of those comforts ; and then men are apt to faint , and be cast down . Now , Scripture-Light discovereth to us , what helps we have in this case . We know how it is with Fishermens Nets , They have Lead , to make them sinck ; and they have Cork at them , to make them swim . And both these are in Scripture , put upon outward conditions .

1. For a Prosperous Condition , There is Lead put upon it , to keep a man Low , and Humble ; and to Sink him in that condition . The Scripture telleth us , of the Vanity of Riches , and Honour , &c. It telleth us , of the Brevity , Uncertainty , and Insufficiency , that is in the Best of outward things . Withal , it acquaints us , with the Temptations , Cares , Troubles , Disquietments , wherewith those things are attended . It telleth us , That the increasing of them , is but the increasing of Vanity , and Vexation of Spirit . Again , it telleth us this , That a mans happiness lieth not in them ; that a man may have them , and yet be miserable ; and that , being vanity , they cannot cure a mans vanity . Now this is some of the Lead , that the Scripture putteth to a prosperous condition , to keep men low , and humble in it . The consideration of these things , are as Ballast to a Ship , which makes it Sayl eevenly , and steadily . When a man is in a prosperous condition , his spirit is apt to be lifted up ; and so it needs Ballast , to keep it from Fleeting at random , upon the waters of prosperity . Now the Scripture is much in shewing , what it is that should keep the Spirit low , in a high condition . Thus , 1 Tim. 6. 17. Charge them that are Rich in this world , that they be not high-minded ; and that they trust not in uncertain Riches . ( Observe ) ; There is the Ballast , and there is the Lead , to keep down the Spirit in a Rich condition , ( viz. ) They are uncertain Riches , 1 Cor. 7. 29 , 30 , 31. Brethren , the time is short , and the fashion of this world passeth away . q. d. Remember , The time is short , for your enjoying of the comforts of this life , and the fashion of the world goeth away ; the world is upon Gate ; and Marrying , and Buying , and Selling , &c. will shortly have an end . I shall close this , with that place , Jam. 1. 10. Let the Rich rejoyce , in that he is made low ; The Expositions of the place are divers , but without doubt , the meaning of the Apostle is this , ( when he saith ) Let him that is Rich , rejoyce in this , that he is made low . That is , There is no Rich man , but hath reason to be low , and humble , if he doth rightly consider his condition . And that this is the meaning , appears by the following words , For as the flower of Grass he shall pass away . i. e. The beauty and glory of his condition , is but fading , and vanishing , like the Flower of Grass . Here is Lead , to make the Spirit sinck , in a high and prosperous Condition . 2. Concerning an Adverse Condition , There the Scripture comes in with Cork , to make it Swim , and to keep up the Spirit of a man in that condition . That we may not be too much cast down ; it hath it's Correctives for the crosses of a condition , and somewhat to allay the bitterness of such a condition . It presents us with somewhat , that helps to keep the head above water , and to keep a man from drowning , when the waters of Affliction overflow . Scripture puts somewhat under , to hold up the Spirit in that condition ; ( viz. ) Promises , and Comforts , suited to such a Condition ; With God's End in Afflicting ; With the sweet Fruit of Afflictions ; With what Good many have gotten by their Conditions ; With what Afflictions are , being compared with the Glory that is to be Revealed . These considerations are as Cork , that the Scripture puts to an Adverse Condition . 2 Cor. 1. 5. As our Sufferings for Christ abound in us , so our Consolations through Christ abound . Those Consolations are Cork to the Condition . The Apostle saith , Jam. 1. 9. Let the Brother of low degree rejoyce , in that he is exalted . He speaks there , to Christians that were in a low , and Suffering condition . And see , there was Cork , to make them hold up their heads , and swim in that condition ; ( saith the Apostle ) he is Exalted . According to to the Original it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in his sublimity , being a brother , he is a Member of Christ . And the Apostle setteth before Christians , the Dignity and Honour of their Spiritual Estate ; to Counter-poyse the Misery , and Obscurity of Afflictions . Thus the Scripture sheweth a man , How he may be preserved from the dangers , of the heights and depths of conditions ; that neither prosperity may lift him up too high , nor adversity cast him down too low ; but that a Christian may have an equal Spirit , in unequal conditions . There is nothing we have in a Prosperous Condition , but we have it by Divine Donation : And why should a Christian then be lifted up , when he hath nothing but what he hath received ? And there is nothing befalleth us in an Afflicted Condition , but what is by Divine Ordination ; and why should we then fret at it ? To close this , The Scripture teacheth a man , how to keep himself Sober in Prosperity , that he be not overcome with the Sweet and Pleasant Wine of that Condition : And also , Sober in Adversity , that he be not overcome with the Gall and Wormwood of that Condition . The Scripture speaketh of a Drunkenness , that is incident to an Afflicted condition , Isa. 51. 21. Hear thou this , thou Afflicted , and Drunken , but not with Wine .

Thus for the First Direction , for the taking a right View of Conditions . It must be done by Scripture-Light .

CHAP. X.

II. HE that will take a right View of a Condition , must take a right Standing for the Viewing of it . Conditions must be viewed at a due and convenient Distance . It is in the viewing of a Condition , as it is in the viewing of a Picture ; the Art in Drawing , is best discerned at some convenient distance . The reason why many are mistaken about their Conditions , is , Their setting their Conditions too near them , when they take a View of them . Thus they set the Comforts of a condition , and the Crosses of a condition , so near to them , that they cannot take a right View of them . It is with men , in this Case , as it is with a man in the midst of a great Wood , or in the midst of a great City . When he is at some distance from them , he hath a fuller View of them , than when he was in the midst of them , because his sight is bounded , and terminated , that he can see but a little way . He seeth , it may be , but a Street , or some part of a Street ; When , being but at some convenient Distance from the City , and having a little advantage of Ground , he hath a full view of the City , in respect of Greatness , Length , Circuit , &c. Thus it is , in respect of conditions ; When a man is in the midst of the comforts of a condition , in the midst of his Honour , Wealth , and Prosperity , he seeth but a little way , and cannot take a full View of his condition . So it is , when a man is in the midst of his Crosses , and Afflictions , he discerneth but a little of his condition . And thus , not taking a right View of their Conditions , they make a false Judgement of them . Solomon hath a passage , Prov. 18. 1. Through desire , a man having separated himself , seeketh , or intermedleth , with all wisdom . The words are diversly interpreted . In the Margin we read thus , He that separateth himself , seeketh according to his desire , and intermedleth in every business . The meaning seemeth to be this , That a man , that seeketh after Wisdom and Knowledg , hath his retirements ; His desire of Wisdom , makes him sometimes come off from his secular employments , and set them at a distance from him . It makes him sequester himself from all his worldly Businesses , that he may seek after Wisdom ; and that he may be the freer for Study , and Meditation , and a consideration of things , What they are . Thus it is , in respect of Conditions . If a man will take a right View of his condition , and will get Wisdom , to make a judgment of it ; he must , for a while , ( as I may say ) separate himself from it , and look upon it at some Distance . The Apostle gives this Direction , for the taking of a right View of conditions , 1 Cor. 7. 29 , 30 , 31. Let those that have Wives , be as though they had none ; and they that Rejoyce , as though they rejoyced not ; and they that Possess , as though they possessed not , &c. This sheweth us , that then we take a right View of things , when we look on them at a distance . Those things are worst seen , that we are on the same side with . An House is best viewed , when we are on the other side the Street . So it is in respect of Conditions ; we should view the condition , as though we were not in the condition . And so for an Afflicted condition , we should view it at a distance . Let them ( saith the Apostle ) that weep , be as though they wept not . Thus the best view of a condition , is , To look upon a condition , to view it upon the other side of the Street , to view it at a Distance . It is often-times Self in a condition , that hinders from taking a right View of a condition . If we could separate our selves from our Conditions , and look upon them , as other mens Conditions , and not our own , we should take the better View of them . There was a Nobleman of this Nation , who had three of his Sons drowned together in the River of Trent : The Father had not , as yet , received the sad tydings of their Deaths . It was thought good he should be prepared for the tydings , before they came . Upon this account , was that Learned , and Prudent Prelate , Bishop King , desired to go to him . He very wisely managed the business . He did not , at first , tell the Nobleman what was befallen him ; but fell upon a General discourse of an Afflicted condition , and so gave the Nobleman a view of his condition afar off . The Nobleman assented to all the Bishop said , and answered , That if God should bring him into such a condition , he did hope , he should be content , and submit to His will . Upon this , the Bishop brings the condition nearer to him , and putteth this Question to him : Admit the Lord should take from you , your worldly Enjoyments , your outward Comforts ; and should break off the Olive-Branches from about your Table . The Nobleman answered , That he hoped he should be therewith content . Upon this , the Bishop came nearer , and told him , It was his condition , That his Sons were drowned ; and therefore desired him to do as he had said ▪ If he had , at first , shewed him what was his condition , he had been at a losse , in taking a View of it . Herein was the Prudence of the Bishop seen , In giving him a View of it at a distance . So the best way for the taking a right View of conditions , is , To view them at a distance .

Thus for the general Directions , concerning What is to be Known Done by those , That will make a Judgment of Conditions .

I come now to the Particular Directions , Concerning the making a Judgement of Conditions : And so , how a man may know , What is good for him in this life . So here we are to shew , How a man may make a Judgement , both of a Prosperous , and Adverse Condition .

1. Concerning the making a Judgement of a Prosperous condition . The Question is this :

Question . How may a Man know , That a Prosperous condition is good for a man in this Life ?

Answ. By these things a Man may know it .

1. If outward prosperity , be no hindrance , to Inward and Spiritual Prosperity . It was the Wish of St. John , concerning Gaius , 3. Epist. V. 2. I wish thou mayest Prosper and be in Health , even as thy Soul Prospereth . Some think , that Gaius had a Sickly Body , but an Healthy Soul . The contrary is seen by many , They have Healthy , and Prospering Bodies , but Unhealthy , and Unprospering Souls . Thus it is with many , They have Prospering Estates , but Poor , and Unprospering Souls . Their outwards , eat up their inwards ; As Pharaohs lean Kine , did eat up the Fat . There are many , whose worldly Riches , do eat up their Spiritual . Though they are Rich in the world , yet they are not Rich towards God , and in respect of their Souls . How many are there , whom outward Fulness causeth to despise the Hony-Comb of the Gospel ? Remember this , When a mans outward condition , is accompanied with the Soul's improsperity , it is naught for him . When , in a prosperous condition , men are thoughtless of their Soul's prosperity ; This speaketh a condition Evil for a man .

2. We may know it thus , If we use the things of a Prosperous Condition with right Considerations , 1. Of their Changeableness . 2. Of their Dangerousness . 3. Of their Usefulness . 4. Of their Inferiority . 5. Of their Emptiness . 6. Of our own Mortality . 7. Of the Accompt to be given .

1. If we use them , with a right Consideration of their Changeableness . Some there are , who , when they are set upon a Mountain of Prosperity , think their Mountain to be so Strong , that it cannot be Removed . This was Davids fault , when he said in his Prosperity , He should never be removed , Job telleth us , That in the day of his Prosperity , he thought of Adversity . He looked upon the things of his condition as changeable , and so he found them to be ; when of the Richest man in the East , he became the poorest man in the world . We must know , The best things of a condition , are mutable : The Comforts of a condition , may become Crosses . Children are looked upon as Comforts ; And yet we read of Augustus , that he had three Daughters , and that they proved such crosses to him , that he was wont to call them , His Tria Carcinomata , His three Ulcers or Botches : And he was often heard to say , Vtinam vel coelebs vixissem , vel orbus periissem . Oh , that I had either lived Unmarried , or dyed Childless . It is then right , When we use the things of a Prosperous Condition with right Considerations of their Vanity , Brevity , Mortality , Mutability . There was an Ambassador from a Great Prince , that had this Sentence Engraven upon his Watch , which he read once every day , Favour may turn into Disfavour , and Grace into Disgrace . But of this , I have spoken in a former Tract .

2. When we use the things of a prosperous condition , with the consideration of their dangerousness ; that they are things in which men Usually sin , and in which they may Easily sin . When we consider , what snares and temptations attend that condition ; and thereupon , we become more watchful . But of this we have spoken before , and shall but touch it here .

3. When we use the things of a condition , with the right consideration of their Usefulness ; that as they are things useful , so to consider , what use we make of them . As they are easily made matter of sin , so they may be made matter of duty . In this the excellency of a gracious heart is seen , in making Duty out of that , out of which others make Sin . Luke 16. 9. Make you friends ( saith our Saviour ) of the unrighteous Mammon . Where Riches are called Unrighteous Mammon , as for other reasons so chiefly for this , Because they are the things that men easily , and usually sin in . Yet our Saviour sheweth , they have their usefulness , When he saith , Make you friends of them . So then , Would a man know , whether prosperity be good for him ; I would ask him this , What use he doth make of the things of a prosperous condition ? Prosperity is to a man , as a man useth it : 1 Cor. 7. 31. The Apostle speaketh , of using the world , as not abusing it . Now , a thing is then abused , when it is not put to the use for which it was given ; but put to wrong uses . Thus there is an abusing of the world , and the things of a prosperous condition , when we put them to wrong uses . Thus , many abuse their Honour , and abuse their Riches , &c. when they make this use of them , To feed their lusts , to hearden their hearts against God and His Word , to raise their Names and Families , to Oppress their Brethren , to make them proud , and high-minded : This is making that use of them , that they were not given for ; and this is abusing them . God never gave these things , to be food for mens lusts , to feed their pride , and to feed their covetousness . He never gave Riches , and Honour , and Possessions to men , to make them proud , and high-minded . Thus , many abuse the good things of this life ; Their Wealth , their Apparrel , their very Meat , and Drink ; by putting them to other uses then God intended them for . As the Lord complaineth , Hos. 2. 8. She did not know , that I gave her Corn , and Wine , and Oyle , and multiplied their Silver , and their Gold , which they prepared for Baal . They put those things to other uses , then God intended them for . God never gave those things for that end , To serve Baal , and their Idols with them . Thus we see , how the Lord telleth Israel of her mis-using , and abusing the things of her Prosperity , Ezek. 16. 10 , 11 , 12 , 13. He telleth her , what He had done for her , how He had Cloathed her with Broidered Garments , and fine Linnen , and Silk ; He had decked her with Ornaments , Chains , Bracelets , Jewels , and Gold ; He gave her fine Flower , and Hony , and Oyle . Now see , to what uses she put these things , you shall find , to such uses as God never intended them for ; as you may see , Vers. 16 , 17 , 18 , 19. of the said Chapter , They bestowed all upon Idols . The Lord saith , Jer. 7. 31. Of their burning their Sons , and Daughters , in the fire , and Sacrificing them to the Idols , that he commanded them not , neither came it into his heart . So we may say , that many put the things of this life , to that Use that God never commanded , neither ever intended . So then , in a prosperous condition , we should put this Question to our selves , What use we make of the things of the condition ? In a prosperous condition , Two things are to be eyed by us , for the making a right use of the things of the condition .

1. Precepts . 2. Patterns .

1. Precepts in the Scripture , commanding us to what use to put the things of a prosperous condition . The Scripture abounds in them , Prov. 3. 9. Honour the Lord with thy substance . Deut. 28. 47. where we may see , what is our Duty by the Threatning . Because thou didst not serve the Lord with joyfulness , and gladness of heart , for the abundance of all things ; Therefore , &c. Where see , What is a man Duty when he is in a prosperous condition ? It is this , When God giveth abundance of all things , that we should serve Him with joyfulness , and gladness of heart . God doth not give abundance to men , that they should live more proudly , but that they should serve Him more chearfully . When He enlargeth our estates , He expecteth the enlargment of our hearts toward Him in Duty , and Service . 1 Tim. 6. 18. Charge them ( saith the Apostle ) that are Rich in this world , that they do good , and be ready to distribute , willing to communicate . And Vers. 19. Laying up in store for themselves , a good Foundation , &c. Where he sheweth , what uses men should put their Riches to , ( viz. ) to do good with them , to feed the hungry , to cloath the naked . And then , to lay up a good Foundation for the time to come . Some men make only this use of their Riches , to lay a foundation of Greatness for themselves , and families , and posterity , for time to come in this world ; but neglect laying a good foundation for themselves to Eternity .

Thus for the Precepts of the Word , concerning the Use we should make of the things of a prosperous condition ▪

2. We must eye Patterns , and see what uses the Saints have made of the things of a prosperous condition . Thus you have Davids example , 2 Sam. 7. 1. when God had given him peace , and prosperity , he considereth how he might honour God , with what God had given him ; and so resolveth upon building a House for God : And when he found it was the mind of God , that he should not do it , but his son Solomon ; he thereupon , did bequeath his Gold , and his Silver , to Solomon for that use ; and stirred up the Princes , and Nobles , to do the like , 1 Chron. 29. 12. Riches and Honour ( saith he ) come from thee : and ver. 13. All things come from Thee , and of Thine own have we given Thee . Thus you may see what use Job made of the things his prosperity , Job 29. 12 , 13 , &c. You will there see , what use he made of his Honour , Power , and Wealth .

4. When we use the things of a prosperous condition , with a right consideration of their Inferiority , and Subordination , in relation to higher things . This consideration , will keep us from setting our Hearts , and Affections on them . It will make us set Honour and Riches , and the Best things of this Life , upon the foot-stool , and not upon the throne of our Hearts . In a prosperous condition , we are to set the things of it in their due place . Some there are , who set them so high , as though they were the only things ; when , as they are but bona Scabelli , the good things of the Footstool . It is then Evil , when we have a higher esteem of them , than we ought to have . Remember , These are not the things that are to have the preneminence . The Apostle exhorts us , Col. 3. 1. To those seek things that are Above ; and ver. 2. To set our affections on the things Above , and not on the things of the Earth . He speaketh there of two sorts of Things ; There are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the things Above ; And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , as the Apostle saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the things of the Earth : And biddeth us Seek , and set our affections upon the things that are Above . He useth two words , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which notes , seeking with the whole strength , and endeavour ; And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which notes , The minding of those things with the whole Soul . This sheweth , a man is not to look upon the best things of this Life , as those things that are the Best . They are to have no more degrees of Affection , then there are degrees of Good in them . It was good Counsel , that one gave to a near Relation of mine , concerning his Horse ; When she saw him too much taken with him , she said , Sir , love a Horse , as a Horse . So we should the Creature , but as the Creature ; and the things of the world , as the things that are inferior to the things of another World . So , then it is right , when we use the Good things of this life , with a consideration of their Inferiority .

5. When we use the things of a prosperous condition , with a right consideration of their Emptiness and vanity . When your condition is fullest , yet you look upon the things of your condition as empty , and that will not give satisfaction to the Soul . As their Inferiority speaketh them unsuitable , to the spirit of man ; so their emptinesse , speaketh them unsatisfactory . It is happy with a man , when he is in a high condition , that he can look upon the things of his condition , as low things ; and when he is in a full condition , to look upon all the things of this condition , as empty . When God changeth our condition , then ( it may be ) we can do it . Then we can say , Now I see , that Honour , and Riches , are but vain and empty things . But it is best , when a man can , in the heighth of his Prosperity , give such a Censure of them . When Gilimer , King of the Vandals , was brought prisoner before Justinian , sitting in Majesty upon his Throne , he cried out , Vanity of vanities , all is vanity . This he did , in his Adverse Condition , when he stood prisoner at the Bar. They were the words of Solomon ; but uttered by him , when he was in the heighth of his Prosperity , and when he sate upon the Throne . The consideration of the emptiness , and vanity , that is in the best things of a prosperous condition , will keep a man from taking up with them : It will keep a man from being deceived by them , as promising more than they can perform . Our Saviour speaketh of the deceitfulness of Riches , Mat. 13. 22. the Greek word , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the imposture , and fallacy of Riches . It signifieth , a drawing out of the way . So there is a deceitfulness in the things of a prosperous condition ; they are apt to draw a man out of the way , to look for comfort , and contentment in them , when it is not to be found . This consideration , will prevent those Dreams that a man is apt to have in that Condition . As we read , Isai. 29. 8. of the dreams of the hungry and thirsty man , that he Dreams he Eates and Drinks , but when he awakes , his Soul is empty . Some there are , that Dream of contentment , and satisfaction in their condition , that at last find it but a phantasie , and a dream . Those then , that would make a Judgment of a prosperous condition , must put the question to themselves , Whether they use the things of their condition , with a consideration of their emptiness ? We say of Wells , when they want Water , that they are empty , though they may be full of other things ; as Mud , and Sand , and Stones . So the best things of this World , are but empty things ; because they have not that in them , that the Soul seeketh after , and that will give satisfaction to the Soul . There is no Satisfaction , where there is not Suitableness . These things were never made for the Soul ; and therefore they can no more satisfie it , than you can fill a purse , or a chest , with Learning .

6. Do you use the things of a prosperous condition , with this consideration , viz. Of your own Mortality ? Then it is right , when we consider , As the brevity of Worldly things , and that they have an end ; so , when we consider our own ends also , this consideration , will make us sober in the use of them . 1 Pet. 4. 7. The Apostle exhorteth to Sobriety , in the use of the things of this Life , upon this ground , viz. The end of all things is at hand ; be ye therefore Sober . Where , by Sobriety , is meant , A moderate use of the things of this Life ; and the Motive to enforce it , is this , The end of all things is at hand : The end of your worldly Enjoyments , the end of your Lives , and the end of the World it self . This is the Misery , that many in a prosperous condition , as they consider not , What the things of their condition are , viz. Corruptible , and Changeable ; so they consider not , What themselves are in their condition , viz. Frail , and Mortal creatures . Some there are , that so use the things of this Life , as if they should , for ever , live to Enjoy , and Use them . The Psalmist telleth us , What man is at his best estate , Psal. 39. Surely every man , at his best estate , is altogether Vanity . A prosperous condition is , then , Ill for a man , when it makes him forget his own condition ; and it is good for a man , when it holds an agreement with a dying state . 1 Cor. 7. 29. Brethren , ( saith the Apostle ) the time is short , &c. As if he should say , You have but a short time to enjoy these things , To enjoy Wives , and Possessions , and all the things of this Life : As you know not how soon they may be taken from you , so you know not , how soon you may be taken from them . The time is short . The time , in respect of the things themselves , and their continuance , is short , and the time of your lives is short . If those , that lived in the beginning of the world , gave themselves so much to the building of Cities ; it was not much to be wondered at , because they had more time before them , then we have , who live in these latter ages . They , by common course of nature , lived 500. 600. 700. years ; but our time is short , it is drawn into a narrow compass ; And the consideration of this , will help us to be sober , and moderate , in the use of the things of that condition ; and make us look upon Honour , and Riches , and Relations , as things that we must shortly part with . It will help us , to use them with weaned affections , as a Traveller doth the pleasures of his Inn ; he standeth not to build himself a house at every pleasant place he passeth by ; he considereth , he is on his Journy , going to his Home . It is good for a man in a prosperous condition , to have thoughts of his Long-Home , whither he is going . So then , the great question we should put to our selves , is this , Whether our using the things of this life , be such , as holdeth an agreement with a dying State ? Jam. 4. 13 , 14. The Apostle speaketh of some , that would go into such , and such a City , and there live , and get gain : Whereas ( saith he ) you know not what may be on the morrow ; for what is your life ? It is but a Vapour , &c. As if he should say , You consider not your own Frailty , and Mortality ; if you did , you would not be so Carnally-confident as you are . Remember in a prosperous condition , you are those that dwell in Tabernacles of Clay , whose foundation is in the Dust , and whose breath is in your Nostrils ; dwelling in an open house , and ready every moment to depart . Remember you must go down to the Grave , and the glory of your condition shall not descend with you , Psal. 49. 17.

7. Do you use the things of a prosperous condition , with this consideration , That they are things for which you must give an Account ? I shewed you before , that they have their usefulness , and men must give an account , How they have used them . We must know , a prosperous condition hath many burthens , ( viz. ) of Dangers , Temptations , Cares , Duties ; and here is the greatest of all , that of an Accompt : Rom. 14. 12. Every one of us , shall give account of our selves to God . By giving an accompt of our selves to God , is ( no doubt ) implyed ; A giving an accompt of our selves , in relation to our conditions , ( viz. ) What we have been ? What we have done ? How we have demeaned our selves in our conditions ? What Glory we have brought to God ? What Good we have done to others ? We read , Mat. 25. There were Talents delivered , and the Master called his servants to an account , how they had used , and improved those Talents ? Some make these Talents to be of five sorts .

1. Those of Nature , ( viz. ) The Members of the Body , and Faculties of the Mind . 2. Wealth , 3. Authority ; as Power , and Offices . 4. Knowledg ; as Arts , and Sciences . 5. Grace .

So then , the outward things of a prosperous condition , are things to be accounted for , and then they become evil to a man , when they cause him to forget his accompt . Remember ; We are accomptable to God , for whatsoever we have from God . The World is but God's great Family , He is the Great House-holder , and every man must give an accompt to Him of the things wherewith he is intrusted . We read , Luk. 16. 2. How the unjust Steward is called to an accompt ; Give accompt of thy Stewardship , &c. Every man is a Steward , and hath somewat , wherewith he is intrusted . Some have the things of the world , as Honour , Wealth , Authority , &c. Some have those things that concern the Body , as Health , Strength , Beauty . Some have those of the Mind , as Wisdom , and Understanding . Now concerning All , there is a strict Accompt to be given . To whomsoever much is given , of them shall much be required . God expects , our Duties should be answerable to our Advantages that we have in a condition . We find the Altar that Solomon made , was four times bigger then that of Moses ; if you compare 2 Chron. 4. 1. with Exod. 27. 1. Moses his Altar was , five Cubits long , and five Cubits broad ; but Solomons Altar , was twenty Cubits long , and twenty Cubits broad , Now what is the reason of the difference ? Surely this , Moses was in an unsettled condition , but Solomon in a peaceable and flourishing Estate . And God expects , that our duties and services should be answerable to our worldly advantages . Let me tell you , this consideration of an accompt you have to give , will keep you humble in a prosperous condition ; will put you upon improving the things of your condition , for the glory of God , the good of others , and your own benefit ; considering , they are things you are to give an Accompt of .

Thus for the second thing , whereby a Judgment is to be made of a Prosperous Condition , Whether it be good for a man in this Life .

III. Then is Prosperity good for a man in this life , When it doth not make him to forget the Afflictions of Joseph . It is then Evil , when our Prosperity makes us to forget those that are in Adversity . The Lord speaketh of such , Amos 6. 1. They were at ease in Sion ; ver. 4. They did lie upon beds of Ivory . They did eat the Lambs out of the Flock : They did Chaunt to the sound of the Viol , ( they had their Musick too . ) Ver. 6. They drank Wine in Bowls , ( they had their Wine too , and that in Abundance . ) And they did Anoint themselves with the chief Oyntments , ( they had their precious Oyntments , so that nothing was wanting . ) Now , What is their Sin all this while ? Why this , They were not grieved for the Afflictions of Joseph . This was their Sin ; Their Prosperity had taken away the sympathy , and fellow-feeling they ought to have had of Joseph's Afflictions . Their Fulness , made them to forget his Wants . Let me tell you , Prosperity is evil for a man , when it makes him forget the Afflictions of others . It was Evil for those , That they were at ease in Sion ; and , that they had their Ivory Beds to lie upon , and their Lambs and Calves to feed on ; and their Musick to delight them in ; but were not mindful of Josephs Afflictions : And therefore see how they are threatned , ver. 7. They shall go captive with the first that go captive : i. e. God would first fall upon them . It is said of Dives , Luke 16. 19. That he was cloathed in Purple , and fared Deliciously every day : But Lazarus could not partake of so much , as the crumbs that fell from his Table . We may safely conclude , That , that mans Abundance is naught for him , that makes him to forget the Wants of others : That , that mans Prosperity is naught for him , that makes him to forget the Afflictions of others : That , that mans Ease is evil for him , that makes him to forget the Troubles , and Disquiets of others . Heb. 13. 3. The Apostle chargeth them , that they should remember those that are in Bonds , as if they were bound with them . q. d. Though you are at Liberty , yet let not your Liberty destroy that sympathy , and fellow-feeling , you ought to have of your brethrens Bonds , and Miseries . This sympathy the Apostle calleth for , Rom. 12. 15. Rejoyce with them that rejoyce , and weep with them that weep . q. d. What ever a mans particular condition is , It should not hinder him from sympathising with others in their conditions . Rejoyce with them that rejoyce . As if he should say , It may be your particular condition is Sad , and you have cause to Weep , in respect of your own particular ; yet if it go well with the Publick , and the people of God in general , You ought to rejoyce in their rejoycings . And then ( saith the Apostle ) weep with them that weep . q. d. It may be , your particular condition may be a Rejoycing-condition , nothing aileth you , you want for nothing ; Yet , if the Church , and People of God , be in a sad condition ; You are to Weep with them . Job telleth us , he did so in the dayes of his Prosperity , Job 30. 25. Did not I weep for him that was in trouble ? Was not my Soul grieved for the Poor ? This he did , when he had no cause to Weep in relation to himself , his condition being a Rejoycing condition . You may see , how , in the height of his prosperity , he did sympathize with those that were in Affliction , Chap. 29. ver. 6 , 12 , 13 , 15 , 16.

To close this , Let our Condition be never so Prosperous , we ought to Bleed in others Wounds , and to be Afflicted in all , wherein they are Afflicted .

Thus I have finished the First thing , viz. How a man may know , Whether a Prosperous condition be Good for him in this Life .

CHAP. XI .

2 I Now come to shew you , How a man may make a Judgment of an Adverse and an Afflicted condition ; whether it be good for him in this life . For let me tell you , That as it is not good for all , that they have Prosperity ; so neither is it good for all , that they are Afflicted .

Now , that you may know , whether an Afflicted condition be good for you , Consider this .

I. In General , I shall mind you of what I have before said , ( viz. ) That he that will make a judgment of his condition , must first make a judgment of himself . So that , to you that are in an Afflicted condition , I have two questions to put .

1. What you do in your condition ? 2. What you make of your condition ?

1. When God puts you into an Afflicted condition , What do you do in that condition ? What is your carriage , and behaviour in the condition ? Is it such , as becometh such providences and dispensations ? Doth your behaviour become your condition ?

Quest. You will ask , What is a man to do in an Afflicted condition , that he may be able to make a judgment of it , Whether it be good for him ?

Answ. Do you do the work of your condition , and perform the duties of your condition ? Then it is good for you .

Quest. But then you will ask , What is the work , and what are the duties , that he is to do in an Afflicted condition ?

Answ. I shall shew you that , in some Particulars .

1. This he is to do , To endeavour the finding out of this , ( viz. ) What every Affliction comes in order to . When God putteth us into an Afflicted condition , it is in order to somewhat ; and it is our duty , to search out the mind and meaning of God in it . Some there are , that walk up and down ( as I may say ) in that condition , without ever inquiring , For what end it is they are Afflicted . As those , Isa. 5. 12. They regarded not the work of the Lord , nor the operations of his Hands . We must know , Afflictions are some of God's Operations . As it is God that bringeth a man and his comforts together , so a man and his crosses ; and every cross cometh in order to somewhat . The Refiner kindleth his fire in his Furnace , in order to the refining of his Mettal . The Physitian giveth Physick in order to Health . Remember , Every Affliction , is in order to somewhat . It cometh with a message from God . Now , our great work is to find out , what the Message is , Affliction bringeth . When a man brings us Letters , we do not look on the back side only , and the superscription , but we look upon what is contained within , and what they import . So it is in respect of Afflictions , They bring us ( as I may say ) Letters from God , and a Message , in order to somewhat . The thing we have to do , in an Affliction , is , not only to look upon the endorsment , and outside of the Affliction ; but we must break it up , and see what is written within . I told you formerly , We must go to God to know the meaning of a condition ; Dan. 5. 5. We read of a hand writing , and the King , and all were troubled , to know the meaning of what was witten . In an Afflicted condition , there is a hand-writing upon it . The great thing we have to do , is , to enquire what is the meaning of it , and for what end the Affliction cometh . Thus it is with many in Affliction , they never inquire after the meaning of an Affliction , though it cometh with Letters and Messages ; yet ( as I may say ) they put them in their pocket , as Caesar did those Letters that forewarned him of his Death , when he was going to the Senate . Plutarch , telleth of the Governour of Thebes , when a Letter was sent to him from Athens , to discover a Plot that was against him , which was that night to be Executed ; and the Messenger told him , that the Matter , contained in the Letter , was of high Concernment , and that he must read the Letter presently ; His Answer was , Weighty matters for to morrow , and that night he was Slain . Thus , some never look into the Letters , that an Affliction bringeth us , and so despise the Affliction . Lam. 3. 40. the Afflicted are there directed , what to do in their condition , Vers. 39. Why doth the living man complain ? This we should not do . But then see , what we should do , Vers. 40. Let us search and try our wayes , &c. This is some of the work we have to do in an Afflicted condition . As the Lord spake to Josuah , when the men of Israel fled before the men of Ai , Josuah casteth himself down before the Lord , but the Lord bids him rise up and search , for there was wickedness committed . As you may read , Josh. 7. 10. Where the Lord sheweth him , what was his duty , ( viz. ) To search out the sin , for which that defeat came .

2. This is another thing we are to do in an Afflicted condition , ( viz. ) To set in , and joyn with the Affliction , and to further it in the work for which it is sent . We must do by Afflictions , as we do by Physick ; we do not only take Physick , but we also joyn with it , to further it in it's working ; we keep our Chamber , we take Broth , we forbear Studying and Working ; and all this is to further it's working . Afflictions , are Physick that God giveth us : and then it is right , when we joyn with the Physick , and further and help it in it's Operation . When a Physitian administreth Physick , to a diseased Patient , there are three things considerable , ( viz. ) The Physitian , the Patient , and the Disease . And where any two of these joyn together , down goeth the third . If the Physitian and the Patient joyn together , down goeth the Disease ; if the Physitian and the Disease joyn together , down goeth the Patient ; if the Patient and the Disease joyn together , down goeth the Physitian . So it is in respect of an Afflicted Condition : There is the Patient , the Physick , and the Disease . Now what is the reason , that the Physick of Affliction doth some persons no good ? Surely this , The Patient and the Disease joyn together . This the Prophet telleth us in the case of Babylon , Jer. 51. 9. We would have healed Babylon , but she would not be healed . Where you find the Patient , taking part with the Disease . Thus , many in an Afflicted Condition , take part with the Disease , and not with the Physick . Affliction cometh , to set mens hearts and the world , men's hearts and their lusts , at greater distance ; but here is the misery , that most men take part with their Lusts , and not with their Afflictions , to further them in the work for which they are sent . They do , in respect of the Rod , as they do in respect of the Word . When they should take part with the Word , against their Sins ; they take part with their Sins against the Word : So , when they should take part with the Rod , against their Lusts , they take part with their Lusts , against the Rod. Thus did those , Isa. 1. 5. Jer. 5. 3. They joyned with the Disease , and did all they could to obstruct the operation , and working of the Physick of Affliction . This ( as I may say ) is a crossing our Crosses , and afflicting our Afflictions ; when we hinder them in their working . And this speaks an Afflicted condition evil for a man in this life . It is said of Ahaz , That in his Affliction , he transgressed more and more ; This is naught .

3. This is another work of an Afflicted condition , ( viz. ) to eye our Passions and Affections , more than our Afflictions . To have an eye upon our hearts , more then upon our hurts . Some , when they are in an Afflicted condition , spend all their time in poring upon their afflictions , as though that were the only work of their condition : whereas the great work they have to do , is , to eye their own hearts and spirits . Some look altogether without , when they should look within . It is our own passions in an Afflicted condition , that are our greatest Affliction . If the house within be kept dry , we need not much to care , what tempests are without . We many times complain of that , that is without us ; when indeed , the cause is within us . As we see it is with a sick man , he complaineth of the uneasiness of the Stool he sits upon , of the Bed he lieth upon , of the unsavoriness of the Meat he eats ; when the cause is inward . Were but his ill-humours removed , and purged away , the same Stool , and Bed , and Meat , would content him . When God puts men into an Afflicted condition , the reason why to some it is so troublesome , is , from within , from their own spirits and dispositions . If they could but subdue their passions , and bound their spirits , the condition would be well enough . Poring upon Afflictions , is like a mans poring upon rough and tempestuous Waters , which makes his head giddy , and himself Sea-sick : So it is with some , they do but distemper themselves , by looking altogether upon their Afflictions . Thus it was with Job , ( Job 2. ) You find him poring upon his Afflictions . And then see what the effect was , Chap. 3. he opened his mouth , and fell a cursing the day of his birth . Satan indeed thought to make him fall a cursing his God , but he was deceived ; yet he fell to cursing the day of his birth , which was too-much . The great work a Governour of a City hath to do , when he heareth that the Country about him are up in Arms against him , is , to look to the Town within , to see that there be no tumults and risings within . It is good for us in a day of Affliction , to look to this , that our passions do not raise a Mutiny . It was the saying of a Heathen , Intus si recte , ne labores , Thou need'st not trouble thy self , if all be well within .

4. This is another work of an Afflicted Condition , ( viz. ) To eye our Sins , more than our Sufferings and Afflictions . Many in an Afflicted condition , eye their Afflictions , but not their Sins . They look upon what God doth against them , but consider not , what they have done against Him ; which if they did , it would make them complain more of their sins , then of their sorrows . It would turn their tears into another Channel ; and cause them to spend those tears upon their Sins , that they spend upon Afflictions . Lam. 3. 39. Why doth the living man complain , a man for the punishment of his sins ? In their Afflicted Condition , they were full of complaints , as we see , Vers. 2 , 3. &c. But here the Prophet giveth a check to them , q. d. We complain of our Afflictions ; our eyes are altogether upon our Sufferings ; Oh , but consider , Man suffereth for his Sin . We should eye our Sins , more then our Sufferings , Psal. 51. 3. David saith , his sin was ever before him . It is thus with some in an Afflicted Condition , that their Sufferings are ever before them , and not their Sins . When God Afflicts them , they can say , We are the persons that feel Affliction from God : but consider not , how they have sinned against God . The good of the consideration of our sins in an Afflicted Condition , hath these benefits attending it .

1. It will make us Justify God in all our Afflictions . To acknowledg that all his wayes are equal , and that he is righteous in all that he hath brought upon us , Dan. 9. 14. There is an expression of Eliphaz , Job 4. 17. Shall mortal man be just with God ? There is a principle of pride in every man by nature , which is apt to shew it self in the lowest condition ; so that we are apt to have better thoughts of our selves , then of God himself ; and to think , We are more just then God , when he layeth Affliction on us . Thus those , Ezek. 33. 20. They said , The way of the Lord was unequal . It was from looking only upon His wayes , and dealings with them , without considering their own wayes , and how They had dealt with him .

2. As it will help us to clear Gods Justice , so to admire his Mercy , in that he doth punish and afflict us , less then our iniquities do deserve . As the confession is , Ezra 9. 13. They had been in captivity 70. years , and yet though their captivity were long , they saw cause why they should admire the Mercy of God towards them . Looking upon their sins , they saw their Sufferings were less then they did deserve .

3. This will help us to Adore the Wisdom of God , in making Afflictions to become cures of , and remedies against , Sin . Afflictions at first came in as punishments for sin . While we look only upon our Afflictions , we discern not the wisdom of God in sending them , and ordering them for our good ; but when we eye our Sins , as well as our Afflictions , then we find , they are sent to cure the Soul of some disease , as pride , and worldliness , &c. This will put a man upon putting this question to himself , Doth not this Affliction come to cure , and kill my corruptions ? Hath not the Lord sent it to take me off the creature , and to imbitter it more to me ? Hath not God done this to cure the Tympany of Pride , or the Dropsy of Covetousness , or some Creature-Surfet ? And hereupon a man falls upon admiring , and adoring the Wisdom of God , in making Afflictions , Cures for our Corruptions .

4. Eying Sins as well as Afflictions , will help us to possess our Souls in patience , and to suppress all risings and smoakings of passion , to which we are subject in a day of Affliction . And this it will do , by giving us to see that our Afflictions are less then our iniquities do deserve ; and then there is great reason we should bear them patiently , when we know we have deserved greater . Why should he not patiently endure the akeing of teeth , that knowes he hath deserved the gnashing of teeth ? and the burning of a feaver , when he knoweth he hath deserved Burning in Hell ? This will help to make us patient , when we lose a comfort , ( viz. ) the consideration of this , that we have forfeited all our comforts , and deserve to be deprived of all .

5. Eying our Sins as well as our Afflictions , will make the burthen of Affliction much the easier , and leighter . What is the cause that to some , Afflictions are so heavy ? It is , because their sin is so leight to them . Remember this , The heavier we find our Sins to be , the higher we shall find our Afflictions to be . Affliction must needs be heavy to those , who eye nothing but Affliction . When we compare Evils of Suffering , with Evils of Sinning , we shall find them to be leight , although they be never so great . The reason why many complain of the burthen of their Affliction , is , because Sin is no burthen to them . VVhere Sin is found to be heavy , Affliction will be found to be leight .

Thus for the fourth thing we have to do in an Afflicted condition .

5. We are in an Afflicted Condition to do this , ( viz. ) To keep our hearts open , and enlarged , in the midst of outward straitnings . Afflictions are straitnings . As God dealeth with Nations , Job 12. 23. He enlargeth them , and straitneth them again . So he dealeth oftentimes with particular persons . And afflictions are their straitnings . God bindeth up the face of our Comforts . As the expression is in Job , that by the frost , he bindeth up the face of the waters : So by the Frost of Affliction , he bindeth up the face of our Comforts . Our work then is , To keep our hearts thawed , and open , when our outwards are as it were Frozen up . It is our work to see , That in the mid'st of our outward straitnings , our hearts be not straitned towards God . It must be our work to keep our hearts open , when the Lord shuts us up by Affliction . Gods Afflicting , is called Gods shutting up , Deut. 32. 30. Except the Lord had shut them up . Sometimes a man and his comforts walke together . God sometimes turns a man loose among his Comforts , to walk at large in the enjoyment of them . And then sometimes the Lord separates between a man and his comforts , and buildeth a wall between them , that they cannot come at one another . Thus the Church complaineth , Lam. 3. 17. Thou hast removed my soul far from peace . And again , Lam. 3. 5. He hath builded against me , and compassed me about with gall and travel . And Vers. 7. He hath hedged me about that I cannot get out . Here the Church complaineth of her shuttings up by Affliction . There is a double hedg that God makes about a man , ( viz. ) an hedg of Protection , that no Evil can come at him ; ( Thus he did about Job . ) And then a hedg of Affliction , that no Good can come at a man , This is a hedg of Thorns . Thus the Church complaineth , Lam. 3. 9. He hath enclosed my wayes with hewen stone . She was shut up with such a Wall which speaks strong and impregnable Afflictions . Now the work we have to do , is , To see that in the mid'st of our shuttings up , our hearts be not shut up towards God . Jam. 5. 13. If any be Afflicted , let him pray . Where the Apostle sheweth what is to be our work in an Afflicted condition , ( viz. ) Prayer . Several Conditions , have their several Duties . In Prosperity , we are to give Thanks ; in Adversity , we are to Pray . Eliphaz charged Job , Job 15. 4. That in the day of his Affliction , he did restrain prayer before God ; That he had inward restraints , when he was under outward restraints . It is our work in an Afflicted Condition , to watch against that . Prayer is the Duty that is proper for an Afflicted Condition , and that suits with such providences . And this is some of the work we are to do in that condition , ( viz. ) to Pray . We read , Isa. 26. 16. In trouble they have visited Thee , they poured out a prayer when thy chastening was upon them . It is Calvin's opinion , that there the Prophet sheweth , what was the behaviour of Gods People , and what they did in the day of their affliction and trouble , ( viz. ) they did Visit the Lord ; and so shewed the confidence they had in God . q. d. Lord , whereas Afflictions drive others from thee , and set them at a further distance ; yet thy people draw nearer to thee , and seek the more after thee . Here is the work in an Afflicted Condition , To visit God , and to poure out a Prayer before Him . Afflictions are God's Visitations , and when God visiteth us with his Afflictions , we should visit Him with our Supplications . When He poureth forth our Comforts , and emptieth us of them , ( for so God's Afflicting is called , a pouring out ) it 's then our Duty to pour out a Prayer before Him . David made this the work of his condition , Psal. 142. 2. I poured out my complaint before him , I shewed him my trouble . So Psal. 18. 6. In my distress I called upon the Lord , and cryed to my God . And this the Lord calleth for , as that which we are to do in an Afflicted condition . Psal. 50. 15. Call upon me in the day of trouble . It is some ease to us , when a trouble falls upon us , that we have some friend to repair to , into whose bosom we may pour out our complaints . This is the great Priviledg , that in an Afflicted condition we have a God to go to ; to whom we may make known our condition , and shew Him our trouble , as David did , Psal. 142. 2. In that condition , it is one great thing we have to do , to go to God , to begg of Him what we need for the condition : viz. Shoulders of Patience for our Burthens , and a gracious Improvement of our Conditions . Christians , you must know , an Afflicted condition is then good for you , when your hearts are kept open , when you have inward Enlargements , in the mid'st of your outward straitnings .

6. The work of an Afflicted Condition , is this , viz. To keep the Ear open to Counsel and Instruction . Some there are , so taken up with the thoughts of their Condition , that they will not hearken to Counsel . As Marius the Romane said , He could not hearken to the Laws , for the ratling and noyse of Armes . So the noyse of Troubles , will not suffer some , to hearken to the voice of Counsel . And so David confesseth that it was his case , Psal. 77. 2. His Soul refused comfort . Elihu , Job 36. 8. sheweth how it is with Godly men when they are in Affliction . And then Vers. 10. He openeth their ear to Discipline . We must know , Sathan is a great Enemy to the doing the work of our Condition ; he endeavours to make us turn our Conditions into Sin , and not into Duty . He doth all he can , to stop our Ears against hearing Counsel and Instruction . Remember , when you are in Affliction , there cometh some Instruction with it . Now Satan endeavours to open the Eye , but to stop the Ear ; he keeps the Eye open , to look upon the Affliction ; but he keeps the Ear shut , and stopeth it , that it may not hearken unto the Instruction . The best way in an Afflicted Condition , is to keep the Eyes shut , and the Ear open . Not so much to look upon the Affliction , as to hear Instruction . Micah 6. 9. Hear ye the Rod. He doth not say , See ye the Rod , but , hear ye the Rod. When men are under the Rod , their eyes are open enough to see the Rod ; they can point to the Affliction , and shew what it is . But the great thing they are to do , is to hear the Rod. The Rod hath a Voice , which should be hearkened to . When an Affliction comes , it comes ( as I told you before ) with some Message from God ; It comes with some Instruction ; and that we are to hearken to : We should hear what God will speak , as David said in another case , Psal. 85. 8. When we see a flash of Lightning , we then prepare our Ears to hear a clap of Thunder . When we see the Affliction , we should have our Ears open , to hearken to what followeth . We read of Eliah , when he was in the mouth of the Cave 1 King . 19. 12. There came a strong Wind that brake the Mountains ; After the Wind came an Earth-quake ; After the Earth-quake , came a Fire ; After the Fire , came a soft still Voice . Remember , after the noyse of Afflictions , there comes a Voice ; and we should hearken to that Voice . Psal. 94. 12. it is said , Blessed is the man whom thou chastenest , and teachest him out of thy Law . The happiness of a man lieth not in his being chastened , but in his being taught and instructed by his Chastisement . A mute and dumb Affliction is Evil for a man ; and it is our deafness , that maketh the Affliction dumb , when a man heareth not the Affliction speak . So then , in an Afflicted Condition , we are to hearken to what God saith , as well see as to what God doth .

7. Another work of an Afflicted Condition , is this , ( viz. ) Framing the heart to a pious Submission . To get the heart into a submitting Frame . And this not only out of Necessity , but out of Duty . It is excellent , when we can bring our Hearts to a quiet Submission to the Will of God , in all these Providences and Dispensations . It must not be onely a Necessary Submission . Such a Submission is this , When a man parteth with a Comfort upon this consideration ; If God will take it away , I cannot help it ; I am content to part with it , since it cannot be otherwise . Thus they submit to their Condition , and yield to the parting with a Comfort , when they see they can keep it no longer . And this is that Submission that some rest in , and think it sufficient to say , There is no remedy . But now there is another Submission that hath more of Grace in it . And that is , when God calleth for a Comfort from us , there is free Resignation of it up to God . As we read of Abraham , When God called for Isaack , he presently resigned him up to Him . And this Submission proceedeth from Faith , which works a Christian to the denying of himself , and to a complying with God in that , that is seemingly contrary to his own desires and content . Thus we read , Heb. 11. how Abraham , by Faith , offered up his only begotten Son . By a hand of Faith he presents again to God , That Blessing he received from Him . Faith teacheth a man to receive a Mercy from God , and to be thankful ; and to part again with it , and to be content : And this not out of necessity , because they can keep it no longer , but there is a free resigning of it up to God . Consider , the difference between these Submissions , is such , as is between the death's and ends of men . Some men , when they see they must dye , and that there is no remedy , do yield out of necessity ; and so their Soul 's are as it were taken from them . As the expression in the Gospel is , Thou fool , this night shall thy Soul be taken from thee . Whereas a Godly man , makes his Soul a Free-will-Offering to God . As our Saviour did his , Father into thy hands I commend my Spirit . And as Stephen did his , Lord Jesus , receive my Spirit . It is said , Prov. 14. 32. The Wicked is driven away in his Wickedness . ( i. e. ) He is thrust , and forced out of the world , whether he will or not . But the Righteous hath hope in his Death ; and that hope makes him to Resigne , and give up his Soul to God : As we read of giving up the Ghost .

8. This is another work we have to do in an Afflicted Condition , ( viz. ) To lay to heart the Affliction . When God puts a man into an Afflicted Condition , This is one thing God expects from him , Eccles. 7. 14. In the day of Adversity consider . In Isa. 42. 25. the Prophet complaineth of Jacob , That when God poured out upon him the Fury of his Anger , and the Strength of Battle : And it had set him on Fire round about , yet he knew it not ; and it burned him , yet he layed it not to heart . According to the Original , it is thus , He did not put it upon his heart . It is an Hebrew Phrase , and notes diligent consideration of Affliction . Now that you may not be mistaken about this , you must know , There is a double laying to heart of an Affliction .

1. Carnal , sinful and hurtful . 2. Spiritual , holy and helpful .

1. There is a Sinful laying of Afflictions to heart . When a man takes those burthens that lye upon his outwards , ( viz. ) His Person , Estate , &c. and layeth them as a burthen upon his Spirit ; whereby a man troubles himself , when God troubles him . When he layeth his troubles without , so to heart , as to trouble himself within ; this is Evil. This is forbid , John 14. 1. Let not your hearts be troubled . The word in the Original , signifieth such a trouble , as is in water when the mud is stirred up ; or as the Sea is , when it is troubled with a Storm or Tempest . As we read in Scripture of the troubled Sea , that it's Waters cast forth Mire and Dirt. It also signifieth such a trouble as is in an Army , when it is Routed and Disordered ; there is nothing but Fear , and Distraction , and Confusion . So saith our Saviour , Let not your hearts be troubled . ( i. e. ) Take heed of so laying your troubles to heart , as to trouble your Hearts ; to distemper your Affections , and so to blind the Judgement , that you can see and discern things no better , then a man can in muddy water . This laying of Afflictions to heart is unlawful ; when they are layed to heart , to disquiet and distemper the Heart , and to raise a Storm in the Soul , to make it a troubled Sea ; casting forth nothing but the mud of impatiency and discontent . Take you a glass of water that hath some mud in it , and let it stand still , the mud settleth at the bottom , and the water above is clear ; but shake this water , and then the mud ariseth , and there is confusion ; and the water that before was clear , becometh muddy . So it is with our hearts and affections , there is mud at the bottom , and when they come to be stirred by Affliction , then the mud ariseth . This we should take heed of , of laying Afflictions so to heart , as to stir up the mud of impatiency and discontent .

2. There is a laying of Afflictions to heart , that is Spiritual , holy and helpful ; This is a laying them to heart , not for the troubling , but for the bettering the heart . Not for the making of the Spirit more Distempered , Impatient , Weak , and unfit for Duty ; but for the making of it more Holy , and Humble , and Submissive ; this is a right laying of Afflictions to heart . It is then right , when there is an applying of the heart to the Affliction ; to find out what use and benefit may be made of it . When we lay the Affliction to the heart , not to distemper it , but , as a plaister , to heal the diseases and distempers of it ; ( viz. ) to heal it's Pride , and Worldliness , and Vanity , &c. It should be with us , in considering of , and laying Afflictions to heart , as with the Bee which alights on a Flower , and leaves it not till she hath made something out of it ; even out of the very blossom of a Thistle , she will get somewhat . So it should be , in respect of an Afflicted Condition , There should be such an application of the heart to it , as to get somewhat out of it , for the bettering of the heart . Solomon telleth us , Eccles. 7. 2. It is better to go to the House of Mourning , then to the House of Feasting : For this is the end of all flesh , and the living will lay it to his heart . Laying to heart the ends of others , is the making somewhat out of them , that is good and profitable for our selves . It is our Duty to lay to heart the Afflictions of others , much more our own . The Lord telleth Babylon , Isa. 47. 7. That she said , She should be a Lady for ever , and did not lay the Afflictions of his people to heart . As she laid them not to heart by way of Sympathy , so not by way of Improvement . So then , to close this , Laying afflictions to heart , stands in this , In having Impressions made upon our Spirits , suitable to the Providence and the Dispensation . We read of Ahaz , That in his Affliction he transgressed more and more , 2 Chron. 28. 19. God brought Judah low , and Ahaz was put to his shifts ; he gave gifts to the King of Assyria , yet he helped him not . And Verse 22. In the time of his distress , he did trespass more against the Lord . And it is said , This is that King Ahaz ! The meaning is , That the Affliction did not make an Impression upon his heart , suitable to the Providence and Dispensation . To close this , It is then right , when our Hearts answer to Providences , in laying Afflictions so to heart , as to make suitable Impressions .

9. This is some of the work we have to do in an Afflicted Condition ; We are patiently to expect and wait upon God ; Waiting is one of our Duties in an Afflicted Condition . We are to wait upon God for comfortable Supports in it , and a seasonable Deliverance out of it ; Isa. 8. 17. I will wait upon the Lord , that hideth his Face from the house of Jacob. The Prophet resolved to walk dutifully , when God walked strangely . We shall find in an Afflicted condition , This is the Duty , that is Commanded , Commended , and Practised by the Saints in that Condition . It is commanded , Psal. 27. 14. Wait on the Lord and he shall strengthen thy heart ; wait I say on the Lord . Lam. 3. 26. It is good that a man should hope , and quietly wait for the Salvation of the Lora . It is spoken there in reference to an Afflicted Condition . And so we find the Godly have made it their work in that condition to wait . David telleth us , He waited patiently for the Lord . Consider , Waiting is an Act of Patience drawn-out . The Scripture hath two Expressions concerning it , viz. Waiting on God . Waiting for God . Waiting on Him for Comfort in Affliction ; And waiting for Him , to deliver out of Affliction . Thus did the people of God , Isa. 25. 9. Lo , This is the Lord , we have waited for him , and he will save us . This is some of the work we have to do in an Afflicted condition , ( viz. ) To wait on God , and to wait for God . Affliction is apt to make us short-breath'd . To make us weary not only in waiting , but weary of waiting . This we should look to , That though we are weary in waiting , yet not to be weary of waiting . It was the saying of that wicked King of Israel , 2 King . 6. 33. This evil is of the Lord , why should I wait any longer ? The great work we have to do in an Afflicted Condition , is , To wait upon God . I have told you before , It is God that brings a man and his Afflictions together ; and as it is He that openeth a fore-door , to let a man into that condition , so it is He that must make a back-door , to let a man out . There are many that would make a back-door of their own ; but God is wiser then they , and knows how to deliver them . Job 14. 14. All the dayes ( saith he ) of my appointed time , will I wait till my change come . And this is some of the work we have to do in an Afflicted condition , ( viz. ) To wait till our change come . Now waiting upon God in Affliction , standeth in these two things ,

1. In a Silence of Spirit . A waiting Spirit is a Silent Spirit , it makes no Noyse or Clamour , Lam. 3. 26. It will wait quietly for the Salvation of God . Psal. 62. 1. My Soul , wait thou upon God . According to the Original , it is , Be Silent before God . Where there is waiting upon God , there is no murmuring ; There are no impatient expressions ; There is a deep silence of the Soul in respect of passion , though not in respect of Prayer . There is a speaking to God , but not against God . A waiting Soul , is a praying , but not a passionate Soul . Remember ; When God's hand is upon our Backs , our hands should be upon our Mouths . 2. In a sweet Submission of Spirit to God , waiting God's time for Deliverance . There is our time , and there is God's time . As Christ told Mary , Mine hour is not yet come . This is Waiting , to stay the Lords leisure , and to wait His time . It was wickedly spoken by that King of Israel , Who said , This evil is of the Lord , why should I wait any longer ? Whereas , on the contrary , he should have argued thus , This evil being of the Lord , therefore there is reason I should wait .

10. Another work of an Afflicted Condition , is this , To make all out of God , that we need in that condition . Living on God , and living by Faith , are some of the great Duties that concern that Condition , Isa. 50. 10. Is there any that walketh in darkness and hath no light ? Let him stay himself upon his God . While we are in a prosperous condition , we have Creature-props and stayes , and we are too apt to stay our selves upon them : And therefore the Lord pulleth them away , to make us stay our selves upon Him . As the Lord speaks , Isa. 3. 1. Behold , I take away the stay and the staff , &c. The Church , in the day of her Affliction , made all out of God , Mic. 7. 8. Though I sit in darkness , yet the Lord shall be a light about me . Faith will help us to look upon God as an Universal Good . We know there are many particular things , and ( as it were ) pieces of comforts , that must concurr , to make a mans outward condition good . Our good here below , is a Compounded good ; A Wife is a part , and Children a part , and Riches a part , and Health a part , &c. But a man by an Eye of Faith , seeth that God is all this , and more . As Elkanah told Hannah , Am not I better to thee then ten Sons ? So the Lord is more to a Christian , then all worldly Enjoyments . The things of the world ( though enjoyed in the greatest measure ) can never make a Condition comfortable without God : But the enjoyment of God , will make a condition comfortable without them . It was Davids course , to place God as his Strength , where greatest danger was : The Lord ( saith he ) is the strength of my life : His Life was in greatest danger : And it was his way , to fetch supplies from God in his greatest wants . When he wanted a Rock , a Fortress , a Comforter , a Deliverer ; he made the Lord all these . And this is some of the work we have to do in an Afflicted condition .

Thus we have finished the First thing , by which a man is to make a judgment of an Afflicted Condition ; whether it be good for him in this life or not ? ( viz. ) By considering what he doth in that condition .

CHAP. XII .

2 WE come now to shew you , that you are to make a judgment of your condition , by what you make of your condition , and what you have gained by it . The great Question you are to put to your selves , is , Whether you are Spiritual gainers or losers by your condition ? The truth is this , Every Temporal condition is Evil for a man , by which he is a Spirituall loser . In an Afflicted condition , all will confess they are Temporal losers ; They will tell you , they have lost Houses , and Estates , and Wife , and Children , and this , and the other Comfort : But the Question is , Whether you are Spiritual gainers , by your temporal losses . I have told you before , An Afflicted condition , is a condition that may be improved to Spiritual advantages : Although it seemeth a barren condition , yet it is improveable . Isa. 41. 19. God said , he would plant in the Wilderness , the Cedar , Shittah Tree , and the Myrtle Tree , &c. He speaks there of making the Wilderness Fruitful . An Afflicted condition , is a Wilderness-condition , and we should see what Fruitfulness there is in it . It is sometimes with conditions , according to what the Psalmist speaketh in another case , Psal. 107. 34. He turneth a fruitful land into barrenness . And Verse 35. He turneth a Wilderness into Springs of Water . There are some conditions , that seem outwardly fruitful , ( viz. ) Prosperous conditions : And these sometimes are turned into barrenness ; some are spiritually barren in that condition . Some there are , whose condition is a Wilderness , and yet this condition is turned into springs of water , and is made fruitful . Christians should see , Whether they are fruitful in the land of their Affliction . You have a passage , in Gen. 41. 52. That Joseph called his Sons Name Ephraim , For ( saith he ) God hath made me fruitful in the land of my Affliction . Christians should look , what fruit their Afflicted condition beareth , and what they gather from it . It is a condition planted with Thorns and Thistles ; but I have told you before , That there is a Spiritual Art , of gathering Figgs , from these Thorns ; and Grapes , from these Thistles . God , in Afflicting , intends our profit , and gain , and good , Heb. 12. 10. It is our work , to see whether we profit by Afflictions . We can never say , An Affliction is good for us , till we can say , This Affliction is for my profit . And , as David did , It is good for me that I have been Afflicted .

This having been spoken in General , I shall now come to shew you in some particulars , how you may know , Whether you are gainers by an Afflicted condition .

Before I come to speak to them ; You must consider , under what Notions and Names , the Scripture presenteth them to us : By which you may see , What is God's aime , and end , in sending them . And wee should see , whether the Affliction hath done that work upon us , that answers to the Ends and Intentions of God , for which he sent it . Now that will be discovered thus , by considering these things .

1. Affliction is God's Furnace , Isa. 48. 10. I have chosen thee in the Furnace of Affliction . Isa. 31. 9. When God Afflicted Jerusalem , he is said , To have his Fire in Sion , and his Furnace in Jerusalem . Affliction is God's Fire and Furnace . Now , what is the Fire and Furnace to do ? It is to Melt , and Try ; and Refine , and Purify . Christians , in an Afflicted Condition , are to see , Whether the Furnace hath done this work upon them ? Whether it hath Purified and Refined them ? They are to consider , what they were when they went into the Furnace , and what they are when they come out . We read , Zach. 13. 9. God saith , he would bring a third part through the fire , and he would try them as Silver is tryed . Job ( chap. 23. 10. ) saith in his Afflicted Condition , When he hath tryed me , I shall come forth like Gold . ( i. e. ) Pure and Glistering . He should come forth better then he went in . This is the great thing we have to do , to see whether we come better out of the Furnace of Affliction , then when we went in ; whether we come forth like Gold . The Furnace doth two things .

It 1. Melteth . 2. Refineth .

1. It melteth that , that is meltable ; And we are to see , What melting work Affliction hath done upon us . Some are not melted , because they are as stones in the Furnace . Cast a stone into the Furnace , it goeth in a stone , and it comes forth a stone . It is heated , but is not melted . There are many come out of an Affliction , the same they went in . It is said of Pharoah , at the end of every Plague that befell him , That his heart was hardned . He went in hardned , and so he came out ; he went a stone into the Furnace , and so he came forth . It is our great work in an Afflicted condition , to see how we come forth , to see whether Affliction melteth us . There is an expression , Psal. 107. 26. Their hearts melted because of trouble . We should see , Whether Afflictions do melt our hearts ? Whether it hath melted a Proud Heart into Humility ? An hard Heart into Softness ? A Rebellious Heart into Obedience ? Ephraim confesseth , Affliction wrought this work upon him , Jer. 31. 18. Thus you are to see , What Affliction hath wrought upon you by way of melting .

2. You are to see , What Affliction hath done by way of Refining and Purifying . That is the other work of the Furnace , ( viz. ) To Refine . It is to separate the dross from the Silver ; and to take away impure mixtures . When you went into the Furnace you went in dross , but do you come forth as Gold ? Some come forth but dross . The Lord speaks of such , Jer. 6. 29 , 30. They went in dross , and so they came out . Vers. 29. The Bellows are burnt , the Lead is consumed in the fire , the Founder melteth in vain . The Lord there speaketh of Himself , as a Founder that hath taken much paines , to little purpose : He had burned his Bellows , but all was in vain , the wicked were not taken away . Vers. 28. They were Brass and Iron . God looked that they should have been Silver and Gold , when they were in the Furnace . Gods Furnace of Affliction , is , for a Transmutation of Metalls , to turn Iron and Brass , into Silver and Gold : But they were base and corrupt still . At best , they were but Reprobate Silver ; As the Prophet styles them , Vers. 30. Reprobate Silver shall men call them : Or as it is in the Margin of your Bibles , Refuse Silver ; Such Silver , from which the dross would not be separated by the Fire of the Furnace of Affliction ; so they came out of the Furnace as they went in . We read , Ezeck. 24. 12. God had set Israel on the fire , but yet her great scum went not out of ber . It began to boyle up , but it did not boyle out . Vers. 13. They were not purged . They came off the fire as they went on . The great work you have to do in an Afflicted condition , is , To see what Refining work Affliction hath done upon you .

2. Affliction is God's School . Now in a School , there is a Rod and a Book : The one for Correction , the other for Instruction . Thus it is in God's School of Affliction , Psal. 94. 12. Blessed is the man whom thou chastenest , and teachest out of thy Law . Whom thou chastenest , There is the Rod : And teachest out of thy Law , There is the Book . This we are to do in an Afflicted condition , To see what God's Rod hath made us to learn out of God's Book . The Rod cometh for two ends , 1. To drive somewhat out of us . 2. To drive somewhat into us .

1. The Rod cometh to drive somewhat out of us . Solomon telleth us , Prov. 22. 15. Folly is bound ( or riveted ) in the heart of a Child , but the Rod of Correction drives it away . The Rod is to whip Folly and Stubbornness out of a Child ; and when it doth this work , then it is good . We are to see , What the Rod hath driven out of us . There is folly bound up in all our hearts , and we must see , Whether the Rod of Affliction hath driven it away . Ephraim makes this confession , Jer. 31. 18. Thou hast chastised me , and I was chastised ; I was as a Bullock accustomed to the yoak , &c. There was an unruly and untamed spirit in Ephraim , but the Rod of Affliction subdued it : As he acknowledged , Vers. 19. Surely after I was turned , I Repented . The Rod gave him a Turn , and he was Reformed by it . Our great Work in an Afflicted Condition , is , To see what the Rod hath driven out of us ; And whether , when we were out of the way , it hath whipped us into the right way . David saith , Psal. 119. 67. Before he was Afflicted he went astray . David was a Rambler till God whipped him . But now I keep thy Precepts . q. d. I was a very careless observer of thy Precepts , but now thy Rod hath whipped it out of me .

2. The Rod cometh to drive , and beat somewhat into us . It comes to set on Lessons and Instructions . Correction cometh for this end , To set on Instruction . You have a passage of Elihu , Job 33. 16. Of God's speaking once or twice , and man perceiveth it not . Vers. 16. Then he openeth the ears of men , and sealeth their Instruction : ( i. e. ) When men will not hear , God cometh with Afflictions , and openeth their ears , and setteth on his Instruction with a Witnesse . God's Corrections , are to Seal his Instructions . Instructions many times make no impression , till the Rod comes and Seals them , and puts the Stamp upon them . The question we are to put to our selves in an Afflicted Condition , is , What Instruction the Affliction hath Sealed to us ?

1. Can you say , The Rod of Affliction hath Sealed an Instruction to you concerning God , What he is ? We read of Manasseh , 2 Chron. 33. 12. When he was in Affliction , he besought the Lord his God , and then ( saith the Text ) he knew that the Lord was God . No doubt but he knew it before , but he heeded it not , till the Affliction came and Sealed the Instruction to him .

2. What Instructions hath Afflictions Sealed concerning your selves ? Can you say , We have often heard , What a Proud , and Stubborn , and Perverse-Creature , man is ; Like a Bullock unaccustomed to the Yoak . Such a creature I my self am , apt to forget my God , and to forget my self : But alas ! I took no notice of these Instructions . But now Affliction hath opened mine Ear , and Sealed this Instruction .

3. What Instructions hath Afflictions Sealed concerning the Creature ? I have often been instructed of the Vanity of the Creature , of the Emptiness that is in all worldly Comforts , of the Uncertainty that is in Riches , and all worldly Enjoyments : And have been called upon , to use all these things with weaned Affections , and right considerations of their Brevity , Mortality , Mutability . But these Instructions I heeded not in the day of my Prosperity . But now my Affliction hath Sealed these Instructions . I now see what the creature is , and what all worldly things are , ( viz. ) Vanity and Vexation of Spirit . When Solon the Wise , came to visit Croesus the Rich , Croesus shewed him his Wealth , and asked him , Whether he thought him not the happiest man living ? Solon answered , Nemo faelix ante obitum ; Thou mayest be unhappy for all this , before thou diest . Croesus did then but laugh at what Solon said . But afterwards , when he had lost the Battle against Cyrus , and had his City taken , and was bound to a Gibbet over a Great Pile of wood , to be burned in the sight of the Persians ; He cryed out aloud , O Solon , Solon ! Cyrus asked him the meaning of it ; He answered , That Solon had told him this before , but he believed him not . We are to see , Whether Affliction hath Sealed this Instruction concerning the creature's vanity .

4. What Instructions hath Affliction Sealed concerning Sin ? Can you say , I have been informed of the Evil of Sin , what a bitter thing it is , That though it be sweet in the mouth , yet it will be Gall and Worm-wood in the end . These Instructions I have often heard , but heeded them not . But now Affliction hath Sealed these Instructions . It hath given me to see , The Evil of Disobedience , Pride , Covetousnesse , and of over-loving the Creature , &c.

5. What Instructions hath the Rod sealed concerning Duty ? I have heard , out of Gods Word , much concerning my Duty , What I ought to do ; but I was a careless , and forgetful Hearer .

1. I have heard , it was my Duty , In a Good day , to prepare for Evil dayes . But this Instruction I heeded not . I could not believe there would be a change in my condition : But now Affliction hath sealed this Instruction . 2. I have heard , that this was my Duty , To pity others in their Miseries , and to have a fellow-feeling of others Afflictions . But these I heeded not . I did not remember the Afflictions of Joseph . I was not afflicted in the Afflictions of others : But now the Rod of Affliction hath sealed that Instruction . 3. I have been Instructed concerning Obedience , viz. That it should be close , and conscionable : But alass ! I heeded not the Instruction : I was loose , and formal , and took that liberty to my self , that the Word did not allow . But now the Rod hath sealed this Instruction ; It hath taught me to be more strict , and close in my Obedience , as it did David , Psal. 119. 71.

Thus we are to see , Whether the Rod of Affliction hath sealed these Instructions , Psal. 94. 12. Blessed is the man whom thou chastnest , and teachest out of thy Law . Then it is right , when with Affliction , and Correction , there goeth Instruction ; and when the Rod of affliction sealeth instructions out of the Law .

3. We have Affliction presented to us under another Name and Notion , ( viz. ) That it is God's Plough , Psalm . 129. 3. Every Instrument in Affliction , is God's Plower : And every Affliction is God's Plough , that makes Furrowes upon our Backs , our Estates , and Families . Now consider , What is the work of the Plough ? It is to break up the Ground , and to fit it for the Seed , that it may bring forth a Crop . Now , how shall we know it was good for the Land that it was Plowed ? but by the Crop it brings forth . If it bring forth nothing but Weeds , or Bryars , or Thorns , we cannot say , That it was good for that Land , that it was Plowed . Joh. 15. 1. God is compared to a Husband-man . Now a Husband-man hath two things to look to .

1. His Field . 2. Vineyard .

For his Field , he hath a Plough : For his Vineyard , he hath a Pruning-knife . Afflictions are both these .

1. Afflictions are God's Plough for his Field ; And whoever are the Instruments in Afflicting , they are but God's Plow-men . An Husband-man hath his day-labourers under him : So hath God , some that labour about the Ear , the Heart , and the Inward-man : And these are his Ministers , 1 Cor. 3. 9. We are labourers together with God ; ye are God's Husbandry , or God's Tillage . And then God hath another sort , that deal about a mans outwards , and those are , Such Instruments as he makes use of , in Afflicting . An Husband-man in his Field , hath some to Plow , and break up the Earth : And he hath some to Sow , and cast abroad the Seed . Those that Sow , are his Ministers , who by their Preaching , cast abroad the Seed , when the Plough of Affliction hath broken up the Ground . It is not the Husband-man's work , to be alwayes Plowing , he hath his time to be Sowing too . As you may see , Isa. 28. 24. God's Afflicting , may well be compared to Plowing , and that in these respects .

1. Plowing altereth and changeth the face of the Earth . If you Plowe up a green Meadow , you alter the Face of it : It 's Verdure , and Greenness , and Beauty is gone . The Plough turneth a pleasant Meadow , into a fallow Field . Thus Affliction changeth the face of a mans condition . It turneth a Naomi , into a Marah , Naomi signifieth , pleasant , and Marah bitter . Ruth 1. 20. It is said , in Mic. 3. 12. Sion shall be Plowed as a Field . Sion had been as a beautiful Meadow , Fair , Green , and Pleasant ; But God by Afflicting her , would make her look like a Fallow-field . Thus , you find the change , God's Plough of Affliction , made in Job's condition : It quite altered the face of it . Job 29. 2 , 3 , 6 , &c. he sheweth you , how fair and flourishing his condition was , before God's Plough went over him : But Chap. 30. He telleth you , what a change it had made of the face of his condition .

2. The Plough overturneth the Earth , and layeth the bottom uppermost . It turneth that downward , that was upward , and that upward , that was downward . So doth Affliction , Where that Plough comes , it hideth that that was green , and turns it out of sight , ( viz. ) our Comforts , and casteth earth upon them . As the expression is , Isa. 24. 1. Behold , the Lord maketh the Earth empty , he maketh it wast , he turneth it upside down . This the Plough of Affliction doth when it cometh , It turneth our comforts and worldly enjoyments , upside-down .

3. The Plough where it cometh , maketh furrows : And maketh such marks and prints on the earth , that a man may know where the Plough hath gone : So that we can , for along time after say , This ground hath been Plowed . So Afflictions make furrows , and leave marks behind them , upon a mans Estate , and Body , and Family , and Relations ; that one may say , Here hath the Plough of Affliction hath gone . Thus it did upon Shiloh , Jer. 7. 12. Go ye to my place which was in Shiloh , &c. And see what I did to it , for the wickedness of my people Israel . This was a long time after God had inflicted his judgments upon Shiloh , yet she lay as a Fallow-field still .

The great work we have to do , is this , To see , What work the Plough of Affliction hath done . You must know , Plowing is a relative work ; It is in order to some other , and some further thing , as to Sowing , and to Harvest . We are to see , Whether our Affliction have been followed with a fruitful Crop . I have told you before , The Plough of it self doth no good , there must be something else , or else there will be no Harvest . There must be Sowing as well as Plowing . This we are to do , to see , Whether we are Sowed , as well as Plowed . And to see , What Crop is brought forth , and groweth in those furrows of Affliction ? Whether it be not weeds and hemlock , as the expression is , Hos. 10. 4.

4. We are to look upon Afflictions , as God's Physick , and as those Physical means and remedies , that God useth for the curing of our diseases . As Physitians have their wayes of curing corporal Diseases , by Diet-drinks , and Sweatings , and Purgations : So the Lord hath his Wayes and Means of curing our Spiritual Diseases . As there are diseases to which our bodies are subject , ( viz. ) Surfets , and Feavers , and Dropsies , and Consumptions ; so there are the like in our Spirits . It is the saying of one , That there is no Beast on the Land , but it hath it's like in the Sea : So , there is no disease belonging to our Bodies , but our Souls are spiritually subject to . There is the Tympany of Pride , the Dropsy of Covetousness , the Consumption of Envy , the Feaver of Passion : The Spirit hath it's Surfets and Distempers . Now , Afflictions are some of those means and remedies God makes use of , for the curing these Diseases . The great thing we are to enquire after , is , What work the Physick of Affliction hath wrought upon us .

1. Afflictions are God's Diet-drink . It is made up with Gall and Wormwood . So the Church telleth us , Lam. 3. 19. So Isa. 30. 20. we read of the Bread of Affliction , and the Water of Affliction . Psal. 80. 5. We read of the Bread of Tears , &c. Physitians give things to their Patients , that may not be toothsome , yet may be wholesome . We are to see , What Operation this Diet-drink hath had upon us , Whether it hath weaned us from the world . There is a Disease Physitians call Pica , which is a desire to feed upon Trash : As some Women and Children , will eat Earth , and Coales , and the Clay of Walls . Such a Disease we are all suctject to , having a strong appetite and desire after low earthly things , too base for the Spirit to feed upon . Now can you say , This Diet-drink of Affliction hath cured you of this Disease ? 2. Affliction is God's Phlebotomy , his blood-letting . God's Afflicting is His takeing some blood from us . And when God doth it , He doth it in the right Veine . When He takes away Riches , and Honour , &c. then he bloodeth us in one Veine . When he taketh away Wife or Children , Then he letteth us blood in another Veine . We are to see , What good our Blood-letting hath done us , Whether it hath taken down our high Colour , and our high Looks ? We are to see , Whether it hath taken away any of our corrupt Blood ? Whether it hath cured our Ranckness of Pride , and Feaverishness of Passion . There is an Expression , Isa. 17. 4. That the glory of Jacob should be made thin , and the farness of his flesh should be made lean . ( i. e. ) God would let them blood by His Afflictions , to cure their Pride , and all their other Spiritual Diseases . 3. Afflictions are God's Purgations , To purge out of us Peccant and Malignant Humours , They come to purge out of us Pride , Covetousness , &c. We are to see , VVhether Afflictions have purged us , not only by moving these corrupt humours , but by removing of them . Isa. 27. 9. By this shall the iniquity of Jacob be purged . This is our work , To see what sinful humours affliction hath purged away . How many Purges hath God given to some by Afflictions , and yet they have not removed Obstructions . Afflictions are to remove Obstructions : to make way for the Word to come to the Heart . It comes to the Ear , but the work of Affliction , is , to make way for it to come to the Heart . The great Question , we are to put to our selves , is this , VVhether Affliction , hath opened a way for Instruction to come to our Hearts ? St. Bernard told a brother of his that was a Souldier , and a man of a Dissolute and Prophane life ; When he saw him sleight the good Counsel he had given him , He clapt his hand on his side , and said , One day God will make way to this heart of yours , by some Spear or Launce . ( i. e. ) He should receive some Wound in the Warrs , and then he would think of his Admonitions : And so it fell out .

CHAP. XIII .

Quest. SOme may ask , Since I know not what is good for me in this life , VVhat Counsel or Direction can you give me concerning Conditions , ( viz. ) for the choosing or refusing a condition ; so that I may not do what is contrary the Will of God , and to my own good ?

Answ. For Answer to this , I shall give you in some Directions , with which I shall conclude this Subject , and they are of two sorts .

Some General . Particular .

1. General . You must not be your own choosers of conditions , but let God choose for you . As the Psalmist's expression is , Psal. 47. 4. He shall choose our inheritance for us . It is good for us , not to be our own choosers of conditions , but to let the Lord choosers for us . It is an excellent thing , and that that speaks much Submission to the Will of God ; When in respect of outward conditions , we can say , Lord , Thou shalt choose for me . There are many that are discontented if they may not be their own choosers ; And say , ( as Rachel did concerning children ) Give me this , or give me that , or else I dye . Herein is the pride of man seen , That he must have , what he would have , or else he thinks it not well , and is ready to charge God foolishly . Thus it was with Jonah , because he could not have his will in the destruction of Nineveh , and in the enjoyment of his Gourd ; he presently flyeth on t into passion against God himself : As you may read , Jonah 4. VVhen God repented of the evil concerning Nineveh , it displeased Jonah exceedingly , and he was very angry . And see , In a pett he would dye , Vers. 3. Take away my life from me , for it is better for me to dye then to live . What was the cause of all this ? Jonah could not have his will in the destruction of Nineveh ; and so thought it was better to dye , then not to have his will : So far did passion transport him . And then concerning the Gourd , Vers. 6. We read , how it sprung up to shadow Jonah , and he was exceeding glad of the Gourd . But when the Gourd was smitten , and withered , Jonah was exceeding angry ; And saith , Vers. 7. It is better for me to dye , then to live . Yea , he proceeds so far , as when Vers. 9. God asked him , VVhether he did well to be angry for the Gourd , as to answer , I do well to be angry even to the death . Now , what was the cause of all this ? But only this , That Jonah could not have his own will , and be his own chooser . So the great direction , is this , Let the Lord choose your condition for you , and let it be as the Lord will . VVe are apt to be our own choosers , and this causeth much sin and sorrow . Thus we read of those , in Jer. 42. After the death of Gedaliah , the Forces under Johanah , were in a great strait , VVhether they should stay in the Land of Judah , or go into the Land of Egypt . They resoved at first , the Lord should choose their condition for them ; And thereupon they come to the Prophet , to enquire of God what they should do ; And resolved what ever Answer they had from God , whether it were Good , or whether it were Evil , they would hearken to it . As you may see , Vers. 3 , 5 , 6. But we find , for all this , they resolved to be their own choosers , and to have their own wills : And the Prophet telleth them , That they dissembled in their hearts , when they sent him to enquire of the Lord . For when God had choosen for them , and told them what He would have them do , viz. Not to go into Egypt , they would none of his choice , but into Egypt they would go . This is that we are to take heed of , of being our own choosers of Conditions ; but let the Lord choose for us . So take notice of these moving considerations , VVhy we should make the Lord , the chooser of our conditions , and not be our own choosers .

1. Now in Gospel-times , we are not under a Distinct Covenant for Temporalls as the Jews were . The Law was to the Jews , a Conditional Covenant for Temporalls , ( viz. ) for outward Prosperity , and long Life , and temporal Happiness in the Land of Canaan . VVe find the Old-Testament , runneth most upon temporal promises . As we may read , Deut. 28. Lev. 27. And hence it was , the people of God in those times , did so much stumble at the Prosperity of wicked men , and the Afflictions of Godly men ; As David , Jeremiah , Habakkuk , and others did . But now under the Gospel it is otherwayes . Since the coming of Christ in the Flesh , and his pouring forth of Spiritual Blessings upon His Church , by the Holy-Ghost ; He doth not feed his People , with the hopes of those things that are temporal . The New-Testament runs most upon Spiritual promises : Only here and there , some Temporal ones are inserted , and intermixed ; which ( we must know ) are to be understood with an exception ; and that they shall be performed , both when , and as , God seeth good . They do not alwayes intimate what shall be , But onely this , That , what ever be , it shall be for good . So then , having a Covenant made up of better promises , then those that are temporal , it should make us willing to be at God's disposing concerning temporalls . It should make us say , Lord , seeing thou hast by Covenant , settled the highest things upon me ; Deal with me for outwards as thou wilt .

2. A second moving Consideration is this , Our unfitness to be the choosers of our own Conditions . Such is our folly and ignorance , that , if God should leave us to our own choice , we should make a very foolish choice . We should choose conditions , as little children do Books , when they come into their Fathers studies , ( viz. ) by their gilt Covers , and the gay Pictures that are in them . So would many choose conditions , rather by what they seem , then by what they are : rather by the fineness , then by the fitness of a condition . As a child chooseth a Coat , he looks not so much at this , Whether it be fit , as whether it be fine and trimm . If God should leave us , to choose our own conditions , we should be apt to choose unfit conditions for our selves . Our choosing , would be like a child 's in an Apothecaries shop , who chooseth the most painted box , when it may be , there is nothing but Rats-bane and Poyson in it . We are apt to judg of Conditions , by their outside , and never look what is within the condition . That man that looks no further then upon the outside of a condition , will never make a right choice . He will be of the number of those , of whom the Lord speaketh , Isa. 7. 15 , 16. Who were apt to choose the evil , and refuse the good . We are indeed children in making a choice of conditions : Ready to take Rats-bane for Sugar , Hemlock for Parsly , and the Berries of deadly Night-shade for Cherries . As there is need for a great deal of Spiritual Wisdom , to judg of conditions ; so also to choose conditions . The consideration of our weaknesse and folly , should move us , to make the Lord our chooser for us . How quickly should we undo our selves , if the Lord left us but to our own choice . We should instead of Bread , choose Stones ; instead of Fishes , choose Serpents ; instead of Food , choose Poyson ; and instead of Blessings , choose things Burthensome ; and instead of what is Really Good , we should choose only what is good in Appearance . Men would choose Conditions , as many do Wives , ( viz. ) by their outwards , not their inwards . They choose Rich and Fine , rather then fit Wives ; Whereas the comfort of Marriage , lieth in fitness and suitableness of Spirit . The fineness of a Shoo , is not that that makes it easie , but the fitness ; so it is not the fineness of a condition , but the fitness that makes it good . Plutarch , telleth us this Story of a Roman , He put away his Wife ; his Friends thereupon asked him , VVhat fault he found with her ? Is she not Honest ? Is she not Beautiful ? He putting out his Foot , shewed them his shoo , and said , Is not this shoo new ? Is it not finely made ? And yet none of you know where this shoo pincheth me . So , if we should be left to choose conditions by their outside , we should choose that condition that doth look fine , but yet may prove evil and uneasie to us .

3. A third moving consideration , is this , We have a God that is Infinitely Wise , and therefore there is great reason , we should leave the choice of our condition to Him . He made man , and therefore knowes what is best for man : He formed man , and therefore knowes how to frame his condition . Psal. 103. 14. He knoweth our frame . It is there meant , of our outward frame , ( viz. ) The frame of our bodies : But it is true of our inward frame , ( viz. ) the frame of our Spirits . So , He must needs know best , what condition is best for us .

1. He knows what is in man . It is said of Christ , ( which speaks his Divinity ) Joh. 2. 25. He knew what was in man . God knowes man's inwards , and knowes what outwards will best suit with him . He that made us , knows what condition is best for us . He that hath taken measure of our Bodies , best knowes how to fit us with a Garment : And he that hath measured our Foot , best knows how to fit us with a Shoo. And God that knowes our Spirits , knowes best what condition will sit them . Heb. 12. 9. He is called , The Father of Spirits . They come from Him who is the highest SPIRIT , as from the Fountain . And he is called , Num. 16. 12. The God of the Spirits of all flesh . He is the God of Spirits , and therefore must know the temper of Spirits , and what condition will best suite with them . As He that hath the Measure of our Bodies , is the fittest to make a Garment for us ; and he that hath the Measure of our Foot , is fittest to make a Shoo for us : So he that hath the measure of our Spirits , is most fit to choose our conditions for us .

2. As He knoweth what is in man , so He knoweth what is in conditions ; He knoweth what Effects they will have upon men . As he knoweth our Spirits , so he knoweth what conditions will agree with them . We are so ignorant , that if we were left to choose a condition , we should choose that , that may be unsuitable . It is with many in choosing conditions , as it is with some in drinking Wine , who ( as I have told you before ) swallow it greedily because it is pleasant , but consider not it's Strength and Operation , and so become Intoxicated and Drunken by it . This sheweth , He is fittest to choose our condition for us , that knoweth , both what is in us , and what is in conditions ; and knoweth how our hearts and conditions will suit when they meet . We read of Hazael , That he knew not the Operation , that Honour and Promotion , would have upon his Spirit : When he returned this Answer to the Prophet , Am I a dog , that I should do this ? How many have destroyed themselves , by choosing those things , whose Operations they knew not . We many times know the Names , when we know not the Natures , and Properties , of things . VVe know Prosperity by Name , when yet we know not it's Operations . VVe know Conditions as some know Hearbs , ( viz. ) their Names , but not their Vertues ; but the Skilful Physitian knoweth them . God knowes what is in Conditions , and what Operation and Work , they will have upon our Spirits ; And therefore is fittest to choose our condition for us .

4. A fourth moving consideration is this , God's Soveraignty and Lord-ship over us . He is an Independent Majesty , and we are dependent Creatures . We have a common saying , That beggars must not be choosers . VVe are all beggarly creatures , that have nothing but what we receive from God . VVe live on Him , and depend on Him every day , for our daily bread . Now , to be our own choosers of conditions , suits not with this . He is a proud and sawcy beggar , that will be the chooser of his own almes . VVe must know , God hath put us all into a state of dependency . This should keep us humble , and work us to a submission unto the will of God , and to be disposed of by Him . VVe read of Pharoah , how he forgot himself in this particular , Ezek. 29. 3. He waxed proud , because his Land was watered by the River Nilus . Thus it was in that Country , They had not showres from Heaven , as other Countries had : For , Nilus at a certain time did overflow , and so did enrich the Land . Upon this , Pharoah thought , that he depended not upon God , for the fruitfulness of his Country ; and presumes to say , Is not the River mine ? VVe must know , we are all dependent creatures : VVhat we have , was first in God's Hand , before it was in ours : As what we give to a beggar , was first in our hands , before it was in his .

5. A fifth moving consideration , is , Our own unworthiness . VVhat do we deserve ? VVe forget this , when we would have our own wills . VVhen we would choose our Conditions , may not the Lord Answer us , as we do a proud beggar , that is not contented with his almes , VVhy , what do you deserve ? Let God put us into what condition he will , we should consider , It is better then we do deserve . It is the confession of Jacob , Gen. 32. 10. I am less then the least of all thy mercies . VVho is it , that can look upon himself as such , and yet stand upon it , to have what he will ?

6. A sixth moving consideration , is , To let the Lord choose our condition for us , is the way to have comfort in our condition . There is no loss in it : VVhereas we shall be losers , in being our own choosers . There is comfort in leaving our selves to God , to choose our condition for us . Let the condition be never so uncomfortable , yet this puts comfort into it ; That it is the condition , that God hath chosen for me , and so must needs be best for me . A mans condition may be such , as may not suit with his own Carnal will and desires ; yet , this is that , that gives comfort to a Christian , VVhen he can say , This is not a condition that is of my own choosing , but the Lord hath chosen it for me . VVe read of Abraham , when the Lord called him out of his own Country , he went forth , not knowing whither he went , Heb. 11. Abraham did not lose by doing this , and by making God his chooser of a place for him . To close this ; Know , you will be no losers in the end , in letting the Lord choose your condition for you . Remember what Moses told Israel , Deut. 8. 16. That God did all that he had done to them , to do them good at their latter end . VVe may be assured , when we leave it to God to choose our condition for us , it shall be , first or last , good for us .

7. A seventh moving consideration , is this , They have always been losers , that have been their own choosers of conditions . Look through the Scripture , you will find that they were , at first or last , unhappy in their choice : And that those , who would have their own wills , had , in the end , no cause to rejoyce . VVe read of Rachels passionate wish , Give me children , or else I dye . And what got she by it ? She died in Child-bearing . VVe read , Psal. 78. 18. of those , that required meat for their lusts . God gave them meat for their hunger , but they must have meat for their lusts . And see what came of it , Vers. 30. While the meat was yet in their mouths , the Wrath of God came upon them , &c. I shall refer you , to Jer. 42. 10. Jer. 43. 9 , 10. Jer. 44. 26 , 28. VVhere you may see , What those got , that would be their own choosers . Remember , this makes a condition a snare to us , When it is a condition of our own choosing . 1 Tim. 6. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; They that will be Rich , ( i. e. ) Rich whether God will or no : Who make it their aim , and design , and full purpose to be Rich , come of it what will , we may see , what comes of it , ( viz. ) They fall into temptations , and into snares .

Quest. But how may a man know , that he is not the chooser of his own condition ?

Answ. In General . Consider this , Conditions are the higher and lower Rooms and Seats , in this great House of the World . As you know at a Table , there are the higher and lower Seats . As we read , Math. 23. 6. That the Pharisees did love the uppermost Seats at Tables . VVe are apt to affect the higher conditions , but we should look to this , Whether the place we sit in , be the place of God's choosing ? VVhether we did not place our selves ? But , whether it be the place the great Master of the Family placed us in ? According to the Counsel of our Saviour , Luk. 14. 8 , 10. It is said of Jesus Christ , in respect of his Priestly Office , Heb. 5. 5. He glorified not himself to be made an High-Priest . ( i. e. ) He did not place himself in that Office . It was not an Office of his own choosing , but he was called to it by the Father . VVe should consider , VVhether we do not take the Honour to our selves , of placing our selves in conditions ? VVe read , when Elijah was threatned by Jezabel , 1 King . 19. 3. He fled for his life to Beersheba which belonged to Judah ; he fled out of Israel , and thence he went to Horeb , and came into a Cave . See Vers. 9. Behold the word of the Lord came to him , And he said to him , What doest thou here , Elijah ? And so he asked him again , Vers. 13. What doest thou here , Elijah ? And we find he could give no good account of his being there . We should consider when we are in a condition , What account , we can give to God of it . What answer we can make , when we are asked , How came you there ? When we are either in a Prosperous or an Adverse condition , and are asked , How we came there ? what answer can you give ? Can you say , Lord , It is the Condition that thou hast chosen for me ; and I am here by thy Disposal and Appointment ?

Now , this having been spoken in General ; I shall come to shew you in some particulars , How a man may know , that he is not the chooser of his own condition .

1. He that is not his own chooser , is not guided by his own Counsel , but by God's Counsel . He consulteth more with God , concerning a condition , then with his own Heart and Spirit . It is thus with many ; when they look upon conditions , they fall to Consulting with their own Carnal Hearts , and Carnal Friends , and to consider , What is for their outward Ease , and Pleasure , and Profit : But say not , as David did , It is good for me to draw near to God . They ask not Counsel of God , concerning their Condition . Ezr. 8. 21 , 22. when Ezra was to go from Babylon to Jerusalem , he asked Counsel of God . It is said , He proclaimed a Fast at the River of Ahava , to seek of God a right way for them , and their little ones , and for all their substance . Where you may see , They would have God choose their way for them . We read , 1 Sam. 14. 36. When Saul made the Motion of going after the Philistines , and to fall upon them by night , The people answered , Do whatsoever seemeth good to thee : But the Priest said , Let us draw near hither unto God . ( q. d. ) Let us not be our own Counsellors , but let us ask Counsel of God . Now in asking Counsel of God concerning a condition , we are to look to this , That it be , 1. Without Dissimulation . 2. Without Self-Reservation .

1. Without Dissimulation . We read of those , Jer. 42. that would have the Prophet inquire of God for them : They made as though they would Steer their Course , by his Counsel . But yet we find , they would be their own choosers . For the Prophet telleth them , Vers. 20. You dissembled in your hearts , when you sent me to enquire of the Lord . They sent to enquire of God , when they were resolved before what to do . 2. Without Self-Reservation . Of this were those guilty , Jer. 42. 6. Though they said , Whether it be good , or whether it be evil , we will obey the Voice of the Lord . ( i. e. ) Let God's answer be what it will , we will hearken to it . And yet we do find , That , because the Lord's Answer did not agree with their wills , They would not hearken to it . So that we see , When they made that promise to the Prophet , it was with this Reservation , Provided , that the Answer that comes from God , be answerable to our desires . Thus they became their own choosers , and rejected the Counsel of God , to their own destruction .

2. This speaks , we are not our own choosers of Conditions , ( viz. ) When Lawfull means are not neglected ; nor Unlawful means used .

1. When Lawful means are not neglected , for the avoiding of the Evils of Affliction . There are many that do create crosses to themselves . We are to bear those Crosses that God layeth upon us ; but we are not to make our own crosses . There is little comfort , in bearing a cross that is of our own making . It is one thing , when God makes us sick , or poor , &c. And another thing when we make our selves so , by the neglect of means . 2. When Unlawful means , are not used to mend and better our outward condition . Some there are that God hath placed low : And , not being contented , they fall upon the use of unlawful means , to raise themselves : And will not waite for the Invitations of Providence till God bid them sit up higher . There is an expression , Prov. 28. 30. He that maketh haste to be Rich , shall not be Innocent . There is a making haste to be Rich. Some will not keep the Road , but will break Hedges , and think to find a nearer way to be Rich , by the use of unlawful means .

3. This speaks , we are not our own choosers of Conditions , ( viz. ) When cross-Providences do not discontent us . When what pleaseth God , pleaseth us . When we can say , as Job did , Shall we receive good at the hands of God , and shall we not receive evil ? It is then right , When what pleaseth God , pleaseth us . There is a known Story , of the answer that a Shepheard returned to some Travailers , who asked him , What weather they should have ? Such weather as I please , saith he ; and told them , The weather would be such as God pleased , but what pleased God , pleased him . It is then right , When what pleaseth God , pleaseth us .

4. This speaks , that we are not our own choosers of conditions , ( viz. ) When outward good things are prayed for , and outward evills are prayed against , With submission to the Will of God . Our Saviour telleth us , John 5. 30. He came not to seek his own will , but the Will of Him that sent him . And when he was to drink of that bitter Cup , though he had prayed , it might pass from him ; yet he addeth , Mat. 26. 39. Not my Will , but Thine be done So John 12. 27. Father ( saith he ) Glorify thy self . When he had prayed before , to be kept from that hour , yet he cometh in with this , Father , Glorify thy self . ( q. d. ) What ever becometh of me , Yet Father , Glorify thy self . We should Imitate Jesus Christ in this , and say , Lord , Let not my will , but thy Will be done . VVe should in praying , either for outward good things , or against outward evills , say , as those did , Acts 21. 14. The will of the Lord be done . VVe have an expression , 1 Joh. 5. 14. This confidence we have , that if we ask any thing according to his Will , he heareth us . This is the way to be heard , when we ask not only according to his Revealed Will , but with Submission to his Secret Will. The Rule for the right using of the great Ordinance of Prayer , is , Asking according to the VVill of God . It is not asking according to our own wills . It is not to ask what we will , for that is to be our own choosers . In prayer , there is a making known of our desires to God , both for the bestowing the good things that we need , and averting the evils that we fear ; and , in all this , there must be a submission to the will of God . In the best of Saints , there is Grace and Nature . Nature would have it's will , but then Grace cometh , and causeth a submission to God's will ; And saith , as our Saviour did , Let not my will , but thine be done .

5. You may know , you are not your own choosers of Conditions , by this , ( viz. ) When you are not too careful about the Issues , and Events of things . It is thus with some , They can be content to use the Means ; but trouble themselves , about the Issue , and Event . Some are content , that God should prescribe them the Means , but they would appoint the Success . When we can use Means , and leave the Issue to God , without a distrustful thought , then it is right . We have an expression of Joab's , 1 Chron. 19. 13. When the children of Ammon came against David , he sent Joab forth with his Army to give them Battle ; and the Counsel that Joab gave to his brother Abishai , was this ; Be of good Courage , and let us behave our selves Valiantly for our People , and for the Cities of our God ; and , let the Lord do that which is good in his sight . q. d. Let us use the Means , and leave the Issue , and Success , to God . Joab knew , that the issues of Warr , were in the hands of God , and therefore left them to Him . Our thoughtfulness about the Issues of things , proceedeth from a desire that is in us , to be our own choosers . This is forbidden , Phil. 4. 6. In nothing be careful . The care forbidden , is about the Issues and Events of things : And such a Care bespeaks a fear , that things will not fall out according to our Desires , and Expectations ; and speaks our desire of being our own Choosers .

6. This speaks our not being our own Choosers of a condition , ( viz. ) When we have a Promise , and can rest upon Providence to bring it about , without shewing the way , how to do it . Remember , we are to serve Providence , but not to go before it . When we go about , to teach Providence its way , How to bring to pass a Promise , this speaks a desire in us , of being our own choosers . Thus it was with Rebeccah , when the promise was concerning her Sons , That the elder should serve the younger : Yet she could not be content with that , but must devise a way of her own , how to bring it to pass . As if God needed her Sin , and her Shifting , to bring to pass , what he had promised . Providence needeth not our Midwisery , to bring to pass Gods Purposes . Concerning them , we may say , as the Egyptian Midwives did of the Israelitish women , That they were lively , and were Delivered before the Midwives came to them . So , let me say of Providences , and Promises , They need not our help , for their being Delivered . The truth is , we are too apt to mix our Wisdom with God's , and to direct his Providence how to Work . Job 38. 2. ( Saith God ) Who is this , that darkneth wisdom , with words without knowledge ? How many be there , that darken providence with their own sinful Inventions ? As though they would teach God , how to bring to pass , and perform his own Promises . It is then right , When we can wait upon God , for the performance of his Promises in his own Way ; And this speaks , We are not our own choosers .

7. This speaks we are not our own choosers of a condition , ( viz. ) When we can wait God's time ( if it be sad ) , for the change of it . There is an Expression of the Lord's , Jer. 49. 19. Who will appoint me the time ? Some there are , that will presume to appoint God the time , when He shall alter things , and change their conditon . We read , John 2. At the Marriage of Cana when they wanted wine ; Christs Mother said to him , They have no wine , Vers. 3. But he answereth her , Vers. 4. Mine hour is not yet come . Thus we would set God the time , of changing our Water into Wine . When we need a Mercy , then is our time to seek it ; but we are to wait God's time for the bestowing of it . We are not to set God a day , but wait . As Habukkuk said he would do , Hab. 2. 1 , 2 , 3. He would get him into his Watch-Tower . He knew the Vision was for an appointed time , and so would wait God's time , for the deliverance of his people .

8. This speaks , we are not our own choosers of conditions , ( viz. ) When the Issue and Success , and Event of things , doth not discontent us . Of this I have spoken before , and therefore do but touch it . Bernard hath a passage , Quadr-Serm . 6. Enitendum ut sit nobis cum Deo una voluntas ; & , quaecunque ei placent , placeant & nobis , We ought to endeavour , that our wills may be one with God's ; and that whatsoever pleaseth Him , may please us . But of this I have spoken before .

Quest. But some may ask , Whether it be lawful for a man to wish , that a thing had fallen out otherwise then it did ? As when a loss or cross befalleth us , Whether we may lawfully wish , it had not been so ?

Answ. I shall speak somewhat to the Answer of this Question . So , we must distinguish between things that are 1. Offensive to God . 2. Troublesome to us .

1. For things that are Offensive to God , VVe may lawfully wish they had not been . VVe find the Lord himself wishing that , Psal. 81. 13. O that my people had hearkened to me , and that Israel had walked in my way . So that , To wish , that those evills that offend God , had not been , is lawful . 2. There are Evils Troublesome to us . And about them lieth the Question , VVhether it be lawful for us to wish , whether such evils had not befallen us .

For answer to that : Though in some cases it may be lawful , yet I shall shew you in some cases it is unlawful .

1. When the wish proceedeth from an unwillingness to be under the Cross . We may sit down and bewail the state of things , and so may wish things were otherwise then they are ; but then we must see , that this proceeds not from delicacy of spirit , and unwillingness to be under the Cross . A Christian should love to suffer , though he loveth not that which he suffereth . 2. The wish is Evil , when it proceedeth from Murmuring and Discontentedness of spirit , with the Providences and Dispensations of God . Then to wish , such and such a thing had not been , is sinful , and a kind of secret blasphemy ; When we fall upon censuring God's Administrations : This is to make our selves wiser than God .

Now consider in what cases we may wish things had not fallen out , so as to make such wishes lawful .

1. When they are not Absolute , but Hypothetical . When the wish is only thus ; If God had been so pleased ; or , If the Lord had seen it good . 2. When it is only by way of bewailing the state of things , but yet there is a willingness to submit to God . 3. When in these our wishes , we mix Faith with our Tears ; and , under black and sad Dispensations , we believe that God is good , and good to us . As the Psalmist saith , Psal. 73. 1. Yet God is good to Israel . To close this : We are to consider two things , 1. We may wish that , that God wills not , and yet not sin . As the deliverance of a people from Judgment , whom God intends to Destroy . 2. We may sin in wishing , and desiring what God willeth , ( I mean in respect of His Secret Will ) as the death of a Father , a Child ; and Husband , a Wife : For whose lives we may lawfully pray , when they are sick , though it may be the will of God that they shall dye . This yet to be with a Submission to His will , though not yet Revealed .

Thus I have given you Directions in General , concerning your choosing of conditions .

I now come to give you in some particular ones .

1. Seek not great things for your selves , but desire only things that are convenient . We are apt to have our longings after things that are unfit for us . We read of those , Rom. 1. 28. Who did things that were not convenient . So there are many , who desire things that are not convenient , Jer. 45. Vers . the last , The Lord giveth Baruch a sharp reproof for this , And seekest thou great things for thy self ? Seek them not . We should still remember Agur his wish , Prov. 30. 8. Feed me with food convenient for me . According to the Original , it is , Feed me with the bread of my allowance . ( i. e. ) that that is my proportion . Tremelius rendreth it , Demensum , mine allowance . Some think , that Demensum signifieth , a monthly proportion of food , deriving the word a mense : Some think , it is a metiendo , from measuring . So Agur prayeth for his measured allowance , ( i. e. ) such an allowance as did suit with the necessary occasions of his life . We read of Jacob , when he was going to Padan-Aram , Gen. 28. 20. that he vowed a vow ; And see what he desireth of God ? It is , bread to eat , and rayment to put on . He desireth not Honour , and Riches , and great things , but things necessary and convenient . He desireth not delicates , ( as the children of Israel did ) to be meat for his lust , but bread for his hunger : If thou wilt give me ( saith he ) bread to eat . And then he desired not cloaths for his pride , but raiment to put on , ( viz. ) cloaths to cover his nakedness . The Apostle , Rom. 12. 16. among those Aphorisms or Aphoristical , precepts , he gives concerning practice , he gives some concerning conditions , Minde not high things , but condescend to men of low estate . Minde not high things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And whereas our Translation reads it , condescend to men of low estate , in the Greek , it is only , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and may be rendred , low Things . And so the Antithesis requireth that it should be the neuter gender , answering to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , high things . It is as if the Apostle had said , Mind not high things , but condescend to low things . The same Apostle saith , 1 Tim. 6. 8. Having food and raiment , let us be therewith content . Contentment is the rest of the Desire ; having that that is necessary and convenient , we should desire no more . And the Apostle gives the reason , Ver. 7. For we brought nothing into this world , neither may we carry any thing out .

Here I shall do Two things : 1. Shew you the Good of desiring only what is fit , and convenient . 2. How a man may judge of Conveniency , and how he may know what is convenient for him .

I. Consider the Good of desiring what is only convenient , and of that condition that is fit for us .

1. It is the condition that is freest from Temptations , and so the best condition . The temptation commonly lyeth beyond the line of conveniency . The Apostle saith , 1 Tim. 6. 9. That they that will be rich , fall into many snares , &c. When men are not content with necessary things , and convenient things ; but they must have Great things , and an Abundance ; they lay themselves open to , and fall under , many temptations . This Agur doth acknowledg , Prov. 30. 8 , 9. In a Storm , that Ship is in least danger , that carrieth the lowest Sayl. The things of this Life , are things we easily sin in ; Great things make us lyable to great Temptations . And this is one reason , why the apostle exhorteth , that Prayer should be made for great Persons , viz. For Kings , and such as are in Authority , 1 Tim. 2. 2.

Christians , you are to observe , there are two sorts of persons the Tempter is ready to work upon , and to get advantage of ; 1. Of such as are in a High condition . 2. Of such as are in a Low condition .

1. Such as are in a high condition ; who sail with Top , and Top-gallant . Hence it is , that our Saviour saith , It is hard for a Rich man to enter into the Kingdom of Heaven . It is rare , to find Great men , and Rich men , Good men .

2. Such as are in a Low condition , and are Discontented with it ; That would have higher , and fuller Sailes : i.e. Better , and greater things . These through their discontedness , lay themselves open to Temptations . It is observed of Witches , who have given themselves up to the Devil ; that they are ( for the most part ) such as are Old , and Melancholy Women especially , & such as are of the poorer , and meaner Sort : And one reason of it , is , Their being discontented with the means of their condition . Remember this , Our being contented with things convenient , without seeking great things for our selves , will free us from many temptations . There is a Story of a Roman , that had great Bribes sent him , and other great Rewards promised him : The messenger that brought them , found him at Dinner with a dish of Turnips . He gave this Answer to the messenger , Carry back your Presents : he that can be content with such Fare , needeth them not .

2. A convenient estate is , the estate that is most easy . Those are fit things that are most easy ; that shoo is the easiest , that fits our foot . It is said of Abraham , Gen. 13. 2. that he was very rich . The Hebrew word rendred rich , signifieth Heavy , viz. Abraham was very Heavy . Great things are burthensom , and heavy things ; when things convenient are not so . They are attended with a double burthen .

1. A burthen of Duties 2. A burthen of Cares .

1. A burthen of Duties . Much will be required of those , to whom God hath given much of the things of this Life . The more Honour and Riches any have , the more Duty is expected .

2. A burthen of Cares . Great things are attended with great Cares , and great Fears . Eccles. 5. 12. The sleep of a Labouring man is sweet , but the abundance of the Rich will not suffer him to sleep . The Rich mans care of getting , and his fear of losing , depriveth him of his rest . It is with such , as it is with those troubled with that disease called Ephialtes , or Night-mare ; they feel a burthen in their sleep , and think they have a Mountain lying upon their brests . Know this , A Convenient estate is the most easie , and is not attended with those troubles and burthens , as Great things are . We know , Garments that sit close to us , are easiest for us . A loose garment , as a Cloak , &c. in a windy day , becomes troublesom . A staff is a help to a man in his Journey , but a Bundle of staves is a burthen . From all this , you may gather , That a convenient estate is the most easie .

3. A convenient estate is the safest , and most secure , in respect of outward dangers . It makes us less liable to Envy , and Hatred . The Historian said of the Roman Emperours , That they got nothing by being Emperours , nisi ut citius interficerentur ; but that they were killed the sooner . Low Trees stand in those Tempests that overturn the tall ones . Great things do but set us upon a Pinacle , from whence we are ready , every moment , to fall , and break our Necks .

4. Consider this , Things convenient , are most commodious for us as Christians . Do but consider , what Christianity is compared to , in Scripture ; and you will find , That great , and superfluous things , do not suit with it . It is compared to three things .

To a Race . To a Warfar . To a Pilgrimage .

1. To a Race . 1 Cor. 9. 24. Know you not , that they that run in a race , run all , &c. They knew it well , for the Isthmian-Games were at Corinth , Vers. 24. So run that you may obtain . This sheweth that Christianity is a Race : Now when a man is to run a Race , he chooseth that habit that is most leight . Some have lost the Race , by the over-burthening of themselves . It is thus with some , They never know when they have enough : And never consider , Can I run this Race with all these cumbersome things about me ? They load themselves with thick clay , which unfits them to run that Race . This made our Saviour say , That it was hard for a Rich man to enter into the Kingdom of Heaven . That man that desireth only convenient things , hath advantage of him that burtheneth himself with things unnecessary and superfluous . The Apostle saith , Heb. 12. 1. That we should cast off what presseth us down , and run with patience , the race that is set before us . The things of this life , are things that are burthensome and heavy , and must needs make us run the Race with the more difficulty . I shall conclude this , with a Story I have heard of a Pluralist that had two Benefices : He being visited by a Minister upon his Death-bed , and speaking of his hope of going to Heaven : The Minister Replied , Our Saviour telleth us , That narrow is the way , and strait is the gate that leadeth to life . And do you think to enter Heaven , with two Steeples on your back ?

2. Christianity is compared to a Warfar . As you may see , 1 Tim. 1. 18. 1 Tim. 6. 12. Now , how is it with such men as goe to War ? They entangle not themselves with the Affairs of this life . 2 Tim. 24. A loaded Souldier , full of spoil and plunder , is unfit to fight . Convenient things are most fit for Christian-Souldiers ; and when we desire things beyond the line of conveniency , we forget that by our profession we are such .

3. Christianity is called a Pilgrimage . Christians are said to be Strangers and Pilgrims . Travellers desire not to burthen themselves with things unnecessary and cumbersome . I told you before , a staff in a Journy is helpful , but a bundle of staves is burthensome . It was the manner of the Jews , to wear long garments : But when they were to go a Journy , they did truss and tuck them up , that they might not hinder them in their Journy . A long garment is apt to make us fall . Convenient things are most suitable for us , as we are Pilgrims .

Thus , you see the good of things , only-Convenient .

CHAP. XIV .

WE now come to answer another Question , that some may Ask , concerning , What is convenient ? that so they may know that they desire not things unfit , and unproportionable .

Answ. There are many that hearken to the voice of Covetousness , but not of Conscience ; and so are mistaken in their judging of what is competent , and convenient for them . We must know , Covetousness knoweth no competency , but is still crying , Give , Give . The Greek word for Covetousness , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an having of more . When it hath this , and that , and the other thing , yet it never hath enough . A covetous man never knoweth what is his demensum , and due proportion ; and so , never content . I shall shew you in Four particulars , How you may judg , What is competent , and convenient for men in this Life .

1. That that Nature requireth , viz. Meat and Drink to nourish and feed the Body , and Clothing to keep it warm . Among the Rules that Wise men give for the regulating of our desires , This is one ▪ that we should desire naturally , according to Nature ; and indeed , they make it the Fundamental rule . Nature is content with little , when Covetousness is content with nothing , let a man have never so much . It was the saying of Philip of Macedon , when once he had had a fall upon the earth ; being risen up , and having viewed the Impression his body had made upon the ground : Oh ( saith he ) how little , by Nature , serveth us , and yet whole Kingdoms will not content us . Nature is content with few things : This the Heathens knew . Socrates could say , when he saw great Treasures carried through a City : O , how much can I be without ! It is the saying of Seneca , Parabile est quod natura desiderat , et expositum ad manum est ; admanum est quod sat est . That is ready at hand , that nature desireth , and will suffice it . Remember , Nature is contented with a little , and Grace with less .

2. That that is fit for the Estate wherein God hath set us . This is another rule , given for the Regulating of our desires , ( viz. ) That we are to desire , by our Relation ; ( i. e. ) in reference to the place wherein God hath set us . We must know , that competencies are not all of one size and measure : That that may be a competency for one , may not be so for another . We must know , there are distinctions of persons . God hath made some to be high , and some low . As in the world , he hath made Mountains and Vallies ; so there are in the world , men of several Degrees , and Estates , and these have their several Competencies , Conveniencies , and Proportions . Agur ( no doubt ) was a man of quality , ( some think he lived in the dayes of Solomon , others think in the dayes of Hezekiah ) . He prayeth for what was convenient for him . Then a man exceedeth the line of conveniency , when he desireth things that are above the State , Calling , and Condition , wherein God hath set him .

3. Those are convenient things , that are necessary for us , in relation to the Charge we have , and for the maintaining of our Families . The Apostle , 1 Tim. 5. 8. saith , He is worse than an Infidel , that provideth not for his own , especially those of his own house . Solomon hath an observation , Eccles. 4. 8. I have seen ( saith he ) a man that hath neither Child nor Brother , and yet there is no end of his labours . ( viz. ) he never hath enough , although he hath none to provide for , but himself .

4. Those things are convenient , that are apparently needful , for the future , and the time to come . The Scripture condemneth not a care of providence but commends , and commands it , 2 Cor. 12. 14. The Fathers ought to lay up for the children , &c. As we read of Joseph , Who fore-seeing the seaven years of famine , laid up Corn before hand . To close this : only seek after things that are more for usefulness then delight ; and things whereby you may be made more serviceable to your God , and things that suit with the present condition of times . This was Baruch's failing , of which the Lord telleth him , That in sad , and evil times , he sought great things for himself .

Thus for the first . That we should not seek great things for our selves , but things Convenient .

2. Seek after those things , that are , without doubt and dispute , and without controversy , good for a man in this life . When a man seeketh after Riches , and Honour , &c. There is some question to be made , Whether these things are good for him ? But there are some things , that , without dispute , are good for a man in this life . The Apostle hath an expression , 1 Cor. 9. 26. I therefore so run , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as not for an uncertainty . I have told you before , it alludes to the Isthmian-Games , where Running , and Wrestling , were the chiefest Excercises . And he telleth you , that those that run those Races , though they run for a Crown , yet it was but for a corruptible Crown : They did but run for that that was uncertain and corruptible ; but he , for those things that were certain and incorruptible .

Quest. Some may ask , But what are those things that are good without doubt , without controversy , for a man in this life ?

Answ. Though we are not able to tell you concerning outward things , What are good for a man in this life ? Yet we can tell you , of some things that are indeed good . Those things are of two sorts ▪

1. General . 2. Particular .

1. General . Godliness is good for a man in this life , and that without controversy . We find , how much the Scripture doth Magnify and Extol it , as that that is absolutely and really Good . It speaks that of Godliness , that it never speaks of Riches , or Honour , or any worldly thing , 1 Tim. 4. 8. Godliness is profitable to all things , having the promises of the life that now is , and of that that is to come . This the Scripture never said concerning any worldly things . Profit we know , is that that most men look after . And we say , Those Arguments drawn ab Vtili , from Profit , are the most moving . Now we see , Godliness is profitable for all things , not only for the life to come , but for this life too ; It is profitable .

1. For all persons : the things of this world are not so . Godliness is profitable for High , and Low ; for Old and Young ; for all Sexes , Men , and Women ; for all Relations , Parents and Children , Masters and Servants .

2. It is profitable for all things : For all the Actions and Businesses of your lives : For all Religious Actions : For all Civil Actions : You cannot Buy or Sell , nor converse with men as you should , without this : Yea , it is profitable in respect of natural Actions , you cannot Eat , nor Drink , nor do any other thing to the glory of God , without Godliness .

3. It is profitable at all times . It is profitable in Health , in Sickness , in the time of Youth , and of Old-age ; in the time of Peace , and in the day of Trouble , when Riches will not profit . As Solomon telleth us , Prov. 10.

Lastly , ( which is the chief ) Godliness is profitable for both worlds . It is profitable in relation to this world . It hath the promises of this life . And it is profitable , in relation to the world to come . It hath ( as the Apostle telleth us ) the promises of that life that is to come . In Scripture , there are no such promises made to any man , as he is Great , and Rich , and Honourable , but as he is Godly . To close this , The Scripture speaketh this of Godliness , That it is gain with contentment , 1 Tim. 6. 6. Which sheweth , how it differeth from all worldly gain . Godliness is great gain with contentment . Covetousness may be gain , but it is without contentment : But Godliness is gain , with contentment : It is gain in the mid'st of losses : It makes a man contented , whether he hath little or much .

To Covetousness , there is nothing that is enough : But Godliness , sheweth a man enough in God ; which makes him say , not only with Esau , I have enough ; but to say with Jacob , I have all . Now for Particulars .

1. It is good for a man in this life , to eye more the enjoyment of God , then enjoyments from God . This is good without controversy , and without dispute . Some there are that possess much in this life , but never put this question , Do I enjoy God , with the things that I receive from him ?

2. It is good for a man in this life , To rejoyce more in the God of his Mercies , then in the Mercies of his God : Some rejoyce in this , That their Corn , and their Wine , is increased , and that they have goods laid up for many years : This speaks worldliness , not Godliness . Godliness teacheth a man to rejoyce more in the Creator , then in the Creature : More in the Fountain , then in the Stream : More in the Sun , then in the Stars . Psal. 4. Thou hast ( saith David ) put more joy into my heart , than they had , when their Corn and their Wine increased .

3. This is , without dispute , good for a man in this life , ( viz. ) To serve God chearfully , however He serve us , and deal with us . Selfishness will teach us to serve God , while he serves us . He shall have Duty , while we have Mercies : He shall have Work , only while we have Wages ; according to the Antient Proverb , No penny , no Pater-noster . Godliness will destroy this mercinariness . Sathan would perswade the Lord , that Job did serve him only upon that accompt ; but he found it otherwise .

4. This , without dispute , is good for a man in this life , ( viz. ) To keep God , whatsoever we lose for keeping Him : And to please Him , whomsoever we displease . Wordliness will teach us , to keep Him , while we can keep our worldly pref●rments : But Godliness will teach us , to keep Him , though we lose all for keeping Him .

5. This , without dispute , is good for a man in this life ( viz ▪ ) To remember God in all our wayes , and to eye his Glory in all the Actions and business of this life . 1 Cor. 10. 31. Whether you eat or drink , or whatsoever else you do , do all to the Glory of God .

6. This , without dispute , is good for a man in this life , ( viz. ) To Consecrate all his outward things , and enjoyments , to the Service of God . We read , 1 King . 20. 3. When Benhadab sent this message to Ahab , Thy Silver and thy Gold is mine : Thy Wives and thy Children ( even the Goodliest ) are mine . Ahab returned this Answer , I am thine , and all that I have is thine . So it is good for a man to serve the Lord , with the things that he enjoyes , as those things that are His. We read , How those in the primitive times , Acts 4. 35. that had possessions , sold them , and laid them down at the Apostles feet . So it is good for a man , To lay down all ( as I may say ) at the Feet of God .

7. This is good for a man in this life , without dispute , ( viz. ) To give the things of another life the preheminence . This our Saviour sheweth us , in Mat. 6. 33. Seek first the Kingdom of God , and it's Righteousness , &c. We are to set Heaven , above Earth , and Heavenly things , above all worldly things . It is not good for a man , to give the things of this life , the upper hand of the things of Eternity . We find , how Jesus Christ hath placed things , Prov. 3. 16. ( viz. ) Length of dayes on the right hand , and Riches and Honour on the left . The right hand is given to Eternity , and the things of Eternity ; when Riches and Honour , &c. are set at the left hand . We read of Joseph , Gen. 48. 14. When he heard his Father Jacob was sick , he came with his two Sons , to visit his Father , and presented them to him , to receive a blessing from him : But that Son that he brought to his Fathers right hand , he put his left hand on . Thus it is with many , They set those things at the right hand , that Jesus Christ setteth at the left . It is good , when we see the things of this life , striving to get the uppermost place , To bid them come down , and sit lower .

Some may ask , What is it that speaks our giving the things of another life , the Preheminence ? Answer ,

1. When we give them the preheminence , in respect of Esteem . When they are the things most prized and esteemed by us : As David said , Psal. 84. 10. That one day in God's Court , is better than a thousand . It is good for a man in this life , to think meanly of the things of this life , in comparison of the things of another life . In Isa. 40. 17. When God's infinite perfections are looked on , all the things of this world are as nothing : All Nations before him are as nothing , and they are counted to him less then nothing . So should we make account of the things of this life , as nothing , in comparison of that life that is to come .

2. Giving them the preheminence , in respect of Affection , Collos. 3. 2. Set your Affections on things Above , and not on the things of the Earth . It is good for a man in this life , to have his Affections weaned from the things of this life , and wedded to the things of another life . Though we have the things of this life in our hands , yet those things should not have our hearts . Remember , our Affections were made for better things , than things below .

3. Giving them the preheminence , appears in respect of pursuit , ( viz. ) When the things of another life are chiefly sought after : According to the command of our Saviour , Mat. 6. 33. Seek first the Kingdom of God . Joh. 6. 27. Labour not for the meat that perisheth , &c. The things of another life , are the things that are primarily , and principally to be sought after .

4. Giving the things of another life the Preheminence , appears by this , ( viz. ) in making the things of this life serviceable , to those of another life . The Lord said concerning Esau , and Jacob , The elder shall serve the younger . Thus many make the things of Heaven , to serve their inferiors ; giving the better hand to the things of this life .

5. Giving the things of another life the Preheminence , will appear by this , ( viz. ) The Advantages , and disadvantages that relate to another life . When an Heavenly advantage is more to us , than an Earthly one ; And when an Heavenly disadvantage , is more to us than a temporal one . It will appear thus , When we do that , that is to our disadvantage , when the disadvantage only concerns this life , and the thing done , concerns the life to come . This did Moses , in forsaking Egypt , He did that that was seemingly disadvantagious to him , in relation to this life . We read of those , Heb. 11. 35. They accepted not deliverance . The meaning is , They accepted it not , upon the tearms upon which it was offered . To have had deliverance was a temporal advantage : But to have accepted it upon those tearms , ( they found ) would have been an Eternal disadvantage to them . Upon this accompt , did the Martyrs of Old , refuse life when it was offered them : They saw a temporal advantage cloy'd with an Eternal disadvantage .

Thus for the Seventh thing , that is good for a man in this life .

8. This is good for a man in this life , without dispute , ( viz. ) So to live , and so to walk , ( what ever his condition be ) as that he may fetch comfort from the consideration , of what his condition in another life shall be . Some there are , that being in a prosperous condition , draw all their comfort from it . Of such David speaketh , They have their Portion only in this life : They comfort themselves only with what is their Portion here , without considering what their condition will be hereafter . It is thus with gracious ones , ( what ever their condition be ) They can say , My refreshment and comfort , floweth not from the things of my condition , and the Springs below : But from the consideration of this , ( viz. ) What my condition shall be in Heaven , and so from the Springs Above . Thus in the saddest condition , we find the Saints of God , have comforted themselves with that . As you may see , 2 Cor. 5. 1. Heb. 11. 10. Rom. 8. 18. Heb. 10. 34. Heb. 13. 14. Heb. 4. 9. To close this , It is good , when our present condition in this life , is sweetned with the consideration , of what it shall be in another life . It may be , our house doth not please us , but it is comfortable to think , we shall have a Pallace . It is the Psalmist's expression , Psal. 66. 12. Thou broughtest us through Fire and Water , yet thou broughtest us forth into a Wealthy place . Remember , that the Wealthy place , that is beyond our condition , gives a gracious Heart comfort , in the worst of temporal conditions .

9. This is good for a man in this life , without dispute , ( viz. ) What ever his portion in this life be , To make God his Portion . Let his Portion be a Portion of Comforts , or a Portion of Crosses : It is good to have a Portion above all this , ( viz. ) The God of all comfort . As Jacob said to his Son Joseph , when he was a dying , Gen. 48. 22. I have given to thee , one Portion above thy Brethren . It is good in the best outward condition , when we can say , I have a Portion above all this . We find in Scripture , the Saints of God , comforting themselves , with this and that .

1. When they had somewhat else to glory in . 2. VVhen they had nothing else to glory in , or fetch comfort from .

1. VVhen they had something else to glory in , and fetch comfort from : VVhen they have had a large portion of outwards ; yet they have rejoyced in this , That the Lord was their Portion . Thus David , Psal. 16. 5 , 6. Psal. 119. 57.

2. The Saints have Gloried in the Lords being their Portion , when they have had nothing else to boast of . Thus did the Church , when in a sad condition , Lam. 3. 24. The Lord is my Portion , saith my Soul . This the Church spake , in the day of her Captivity . You must know , God is the best Portion . VVere a mans portion in this life , as larg as from Sea , to Sea ; were it as Glorious a Portion as Solomons was , yet it is nothing , except we have the Lord for our Portion . God is a Soul-Portion , and must needs be the best Portion ; VVhich will appear , if we consider these things .

1. Excellency . The Soul is an Excellent thing ; and base things , ( such as the things of the world are ) can never be a fit portion for the Soul . God is Supereminently , and Unconceaveably Excellent ; and therefore , in Scripture , Great and Excellent things ( according to the Original ) are called the things of God . 2. Spirituality . The Soul is a Spirit . God is a Spirit : And nothing but a Spirit , can be a portion for a Spirit . The Soul is the spirit created , and God is the Spirit Creating : And nothing can be the portion of Spirits , but he that is the God and Father of Spirits . 3. Infiniteness . Nothing but what hath Infinite Fulness in it , can be the Soul's Portion . There is an Image of God's Infiniteness upon the Soul : It 's desires are Infinite , and so needs an Infinite Portion . 4. Everlastingness . The Soul liveth for ever , and seeketh an everlasting Portion . VVhen Basil was tempted by the Emperour's Lievtenant , with offers of Mony , and Preferment : He returned this Answer , Give me Riches that will last for ever , and Preferment that will indure to Eternity . God is a Portion for ever . Psal. 73. 26. He is my Portion for ever . He is the Soul's Portion in this life . As David speaketh , Psal. 142. 5. Thou art my Portion in the Land of the living . And he is the Soul's Portion in the world to come : As the Apostle telleth us , 1 Cor. 15. God will be all in all . There he will be such a Portion as is above Expression , above Comparison , above present Sense and Feeling , above Desire , above Hope and Expectation , above Imagination .

10. This is good for a man in this life , without dispute , ( viz. ) To have Sin pardoned . Psal. 32. 1. Blessed is the man , whose iniquity is forgiven , and whose sin is covered . He sets not the Crown of Blessedness , upon the head of the Rich man , or the Great man ; but on the head of that man , whose iniquity is forgiven . Pardon of sin , is radically every good thing . VVhen Israel had committed that great Sin , the first thing Moses prayeth for , is pardon of their sin , Exod. 30. 32. Pardon of sin , is that , without which

1. The best worldly condition , cannot make a man happy . Let him be a Rich man , a Great man ; yet he is not a happy man , except his iniquity be forgiven , and his sin be pardoned . Worldly things , cannot mount a man above the evill that is in sin , and so he must needs be unhappy . It is said of Naaman , That he was a Great , and Honourable man , but he was a Leaper ; that imbittered all . So , let a man be what he will for his outward condition , sin unpardoned will spoil all . What comfort hath a Great man , if he hath the Stone in the Bladder , or the Gout ? So , when sin is unpardoned , it imbitters the comforts of the best worldly condition . If we could extract the quintessence of all outward comforts , into one Catholick and Universal comfort , yet it would do nothing , to cure the evil of sin . 2. The worst worldly condition , cannot make a pardoned man Miserable . The comfort of a pardoned condition , is such , as is not to be over-topped by any discomfort in any worldly condition . Our Saviour speaking to the man , sick of the Palsy , saith , Mat. 9. 2. Son , be of good comfort , thy sins are forgiven thee . Pardon of sin , is the greatest comfort . Isa. 40. 1. Comfort ye my people , ( saith the Lord ) . And one thing wherewith they were to be comforted , was this , That their iniquity was pardoned . Could we extract , out of all worldly Evills , the quintessence of them , into one Catholick and Universal Misery ( As it is reported of Caesar-Borgia , That he was so skilled , in the Art of Poysoning , that he could contract the Poyson of a hundred Toads , into one drop ) : Yet all this would not amount to the Misery that attendeth sin .

11. This is good for a man in this life , without dispute , To lay up Treasure there , where things are Purest , and things are Surest , ( viz. ) To lay up Treasure in Heaven : According to our Saviours Counsel , Mat. 6. 19 , 20. Lay not up for your selves , Treasures on earth , where the rust , and moath doth corrupt , &c. Some may ask , But is it not good for a man to lay up Treasures on earth ? Let me tell you , It is not good for you , to have those for your only Treasure . They are Treasures that Rust may corrupt , or Theeves Steal . But would you know , what is good for a man indeed , in this life ? It is , laying up Treasure in Heaven . There things are Pure , no Rust to Corrupt them ; and there things are Sure , no Theeves to Steal them . It is Wisdom in treasuring up of things , not to reflect upon the place from which we are going ; but upon the place , to which we are going . Were a man only for this life , and were this world only , to be his continuing City ; then it were somewhat , to lay up Treasures here : But remember , this life is but a passage to another ; and it is good to lay up our Treasure there , whither we are going . It should be with us , as with a man that is removing into another Country ; He sends his Treasure before hand thither , and keeps no more about him , then what will serve him for his Removal . So , that without controversy , this is good for a man in this life , To lay up Treasure in Heaven .

12. This is good for a man in this life , without dispute , ( viz. ) To seek after distinguishing Favours . Conditions in themselves , are un-distinguishing , Eccles. 9. 1. We should , therefore , look after those things that speak distinguishing , and not common , Love , Psal. 4. 6. There be many that say , ( saith David ) Who will shew us any good ? But Lord , Lift thou up the light of thy countenance upon us . This is a distinguishing thing : Corn , and Wine , and Oyl , are not . But the light of God's countenance is . Christians , remember , that the outward things of a condition , are but common , without the Graces of the Condition .

13. This is good for a man in this life without dispute , ( viz. ) To keep peace within , however things are without . A good Conscience , is a good thing for a man in this life . An Heathen could say , as I told you before , Intus si recte , ne labores , If all be well within , never trouble thy self . Solomon saith of a good Conscience , that it is a continual Feast . A good Conscience is an Heaven , and an evil one , is an Hell in this life .

14. This is good for a man in this life , without dispute , ( viz. ) For a man to keep himself , in a continual preparation for Death . This is good for a man without controversy . And it will appear by these particulars .

1. It is not good for a man to live one hour in that estate , wherein he dare not dye . Dare you dye in an Unbelieving , and an Unregenerate Estate ? 2. It is good for a man to dye daily , and to keep himself in a dying disposition . When the Apostle saith , Pray continually , The meaning is , That we should still keep our hearts in a praying Frame . So , when we speak of dying daily , The meaning is , That by daily meditation of , and preparation for , Death , we should dye daily . A Lyon seldom seen , is the more terrible . 3. It is good for a man in this life , To do every thing so , as that it may hold an agreement with a dying condition . This is that we should look to ; Whether , in seeking the things of this life , we seek them so , as that our seeking , holds an agreement with a dying state ? Do you use the world , as though you used it not ? Do you do every Duty , as if it were your dying Duty ? 4. It is good for a man in this life , To live every day , as if it were his last day ; and to be doing that every day , that we should be found doing at our last day . Some think that good at Death , that they looked not upon as good in Life . O that men would consider , that what is good at the last hour , must needs be good every hour ! As on the contrary , What is evil at Death , must needs be evil in Life . 5. It is good for a man , so to live , that when he comes to die , he may have nothing to do but to die . It is a folly in many , to put off all , till Sickness and Death come . Solomon calleth upon men , Eccles. 12. 1. To remember their Creator in the dayes of their youth . It is a madness in people , to leave the hardest work , to the worst and weakest State . To close all : Let me tell you Christians , That it is said of David , that after he had served his Generation , by the Will of God , ( or , as some read it ) After he had served the Will of God in his Generation , he fell a sleep . How many fall a sleep , before they do their work ? And put off their bodies , before they put off their sins .

FINIS .