A POSING QUESTION, PUT By the Wise man, viz. SOLOMON, to the Wisest men.  
Concerning making a JUDGEMENT of 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 Knowledge 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 Vpton upon Severn, in the County of Worcester, by BENJAMIN BAXTER, late Minister of the Gospel there.  Eccles. 9 1. 
No man knoweth either Love or Hatred, by what is before him.  Eccles. 5. 13. 
There is a sore Evil I have seen under the Sun, namely, Riches, Kept for the Owners thereof to their Hurt.  Psal. 119. 71. 
It is good for me that I have been Afflicted.  
LONDON, Printed for George Sawbridge, at the Sign of the Bible on Ludgate-Hill, 1662.   

To the much HONOURED, AND TRULY VIRTUOUS, Mrs. PENELOPE LECHMERE; Wife to Nicholas Lechmere, of HANLY-CASTLE, Esq  
Madam,  
AS nothing is more usual, then for those, who write Books, to Dedicate them to some Person or other: So it's as usual with those that do it, to make known to the World, the Reason of such their Dedication; and, Why to such a Person. Among other reasons, none are more frequently alleged, then Eminent Favours received. Madam, If I would make these the Reasons of my Dedicating this Book to you, it were sufficient to satisfy any, Why I have pitched upon you, rather than upon another. I could tell the World, What a great Debtor you have me to you, especially in this day, wherein the Hand of the Lord hath been, and still is, very heavy upon me: You have been a Nurse, and very much of a Physician to me; You have ministered to my Necessities; You have often cheered me with your Visits; Yea, you left not, till you had found out, an Able and Eminent Physician, and brought him to me, under whose hands I at present am, waiting upon God for the Issue. Certainly, these are Favours that are not to be forgotten; and might very well be alleged, as the Reason of my Dedicating this inconsiderable Piece to you. But, Madam, under favour, I must tell you and the world, that this Dedication, neither respecteth, nor relates to, any of these. The only Reason, is, truly this, That there is none, can claim such an Interest in the Book, as yourself; and if it be worth seeing the Light, you must be thanked for it. You were the Person, who, for some years last passed, did with much importunity, solicit me to the Printing and Publishing of these Sermons; You rested not, till you had obtained a promise from me, of doing it; When my Copy was finished, you were impatient till it were sent to the Press; and when it was in the Press, in all your inquiries after it, you were pleased to Style it by the Name of Your Book. So many ways have you been pleased to make it your own, that I should have wronged you very much, if I should have denied you, the right you have to it. And now Madam, having given you this account of the Reason of my Dedicating this Book to you, I shall next give you, a brief account of the Book itself. It Treats of a Subject, which few or none (that I know of) have written of, (I mean) so as to make it the sole Subject, of a full and just Discourse. It is a Subject, that Universally respecteth all, of what Degree or Quality soever, High and Low, Rich and Poor; yea, the Highest, and the Lowest; The King that Sits upon the Throne, and the Beggar that fits upon the Dunghill. GOD, the Great Founder, and Framer of Conditions, hath not made all men, equal and alike in respect of Stature, (Saul, was taller than the people, by the head and shoulders) no more hath he made all equal, in   

such a crowd of Books: But God told not me, what Changes He would make: And who knoweth what is good for man, when Providence concealeth much that is necessary to the Determination. Little thought I, That God was so suddenly removing so many faithful Guides, and bringing thousands into such a case, in which, Books must be their most learned, able, powerful Teachers! O what a mercy is it, that even the Poor, may keep such Preachers in their houses, at so cheap a rate! That at Home, they may thus have an excellent Sermon when they please! That they may (yet) without Penalties, hear these silent Preachers, that are Orthodox, Methodical, Impartial, not bending to the Lusts, and Carnal Interests of Men: That at home, you may hear a Preacher that will not flatter you, nor rail at those, that are not for the Interest of a Faction; nor by a beastly debauched Life, unsay his Doctrine: That by reading more or less, you may avoid the offence, of the length or shortness of the Sermon: That you may choose the Subject, most pertinent to your case, and the Discourse that for the manner is most suited to your Edification! That when you cannot come to a Powerful Preacher, you may, at any time, read a heart-warming book: That when you want understanding and expression, prudently to instruct your Families, and exhort your near Relations, or your Neighbours, you may read to them, or lend them, a Book that is best suited to their State. I think, Much of the work of God in England, for men's Conversion, Confirmation, and Consolation, is now to be carried on by Books.  
And though I know some get them, but as Hangings or Pictures, to Adorn their Rooms, (ut Petrarch.) Alii voluptiti, alii jactantiae libros quaerunt; sunt qui hac parte supellectilis exornant thalamos, quae animis ornandis inventa est, neque aliter his utuntur quam Corinthii vasis, & tabulis pictis, ac statuis, etc.) yet, when they are extant, who knoweth whose hands they may fall into: And how many by such Books, as unexpectedly have fallen into their hands, have been brought to true Repentance and Salvation.  
And it is a great-Mercy, that we have such a multitude of Books, that all agree in the necessary unquestionable Truths of our Religion; when it is a thing so dangerous to read Books against Books, Errors against Truth; and [Libri quosdam ad scientiam, quosdam ad insaniam perduxêre] some are made Wise, and some made Mad, by reading Books: And when diversity, and contrariety, so distract men, as abundance of cross-ways do a Traveller. (ut Petr.) Fallit saepe viarum multiplicitas viatorem; et qui uno calle certus ibat, haeret in bivio; multoque major trivii est error, aut quadrivii: sic saepe qui librum unum efficaciter elegisset, inutiliter multos aperuit evolvitque.)  
The Papists remedy against the hurt of ill Books, is to deny us the use of good ones: Their remedy against the mischiefs of errors, is to keep men without knowledge of the Truth; and to cure squinting to put out our eyes: To escape the danger of misunderstanding the Scriptures, to keep them from understanding them, and to lock them up in an unknown Tongue, and to fly from them, because, they are abused by Heretics: As if Christ should not have said again, [It is Written] because, the Devil had said, [It is Written]. But of the two Evils, the Vanity is more tolerable, of them that glory in their excellent Libraries; or of Sabinus, in Seneca, that boasted of his learned Servants; or the Great Men, that glory in their learned Chaplains, while they are ignorant themselves; than the Villainy of Licinius, that called learning, The Pest and Poison of the Commonwealth: Or the Italian Noble Man that Petrarch mentioneth, 
Fuit nuper, non in agris, nec in sylvis, sed in maxima, florentissimaque, et (quod stupeas) urbe Italiae, neque is Pastor, aratorve, sed vir nobilis, magnique apud cives suos loci, qui juravit se magno pretio empturum, nequis unquam suam patriam literatus intraret: O vox saxei pectoris! Petr. Perhaps it was some Pope of Rome.  that would give a very great sum of money, to keep all men of Learning, from ever coming into his Country; Or the impiety of them, that would banish the knowledge of the Scriptures, from the laity in the Church of God.  
2. And from the matter and manner of this Treatise, I have more special Reasons to take the publication of it for a Mercy. The Subject is very suitable and seasonable in these times, when Providence sporteth itself in the affairs of men, and puzzeleth so many, and is so variously interpreted by the best, and misinterpreted by the most. This Doctrine of man's uncertainty of what is for his good, in the matters of temporal concernment, or of the disengaged Providence of God, is not any where else so fully and methodically handled that I know of. And it is of very great use, to the correcting of many, and great miscarriages, and the right ordering of our affections and employments in the world. How unreasonable is it, That we should be so eager and peremptory in our desires of that, which we know not, Whether it will do us good or hurt. That we should be so passionately troubled, for those passages of God's Providence, which, for aught we know, may be the means of our felicity. O how oft do we foolishly trouble ourselves, because God is saving us from greater trouble, and we do not understand His meaning! Strange! that the knowledge of our nothingness, and the experience of the fruits of our miscarriages, will not yet persuade us, to give God leave to Govern the World, without our meddling, or seeking to take his Work into our hands, and censuring of that, which we never understood! That we have not yet enough, of the desire of being as gods; having smarted for it, as we have done! O the folly of those Expositors of the Prophecies of Scripture, who first overvalue a prosperous state, and conclude beyond their knowledge, that it is best for us; and then reduce the Promises to their sense; and grow so confident in their expectations, of outward deliverances and prosperous times, as to lay their hopes and comforts on it, and the very credit of Religion itself! And o the madness of those men, that laying this as their ground work, that fleshly Prosperity is best for them, are unreconcilable to the ways of Faith and Holiness, and Mortification, because they square not with this Erroneous Foundation.  
These Generals we are certain of; First, That ordinarily Adversity, is more profitable to the Soul, then worldly Prosperity. Secondly, That all things shall work together for good, to them that love God. And therefore we have reason to be most suspicious of Prosperity; but, if we are true Christians, to interpret all well that is of God.  
Did we but know what need we have of mortifying Providences, as the ordinary means of mortifying Grace, we should rightlier judge of them, than we do. Tanto quisque ferramentum medici patientius tolerat, quanto magis putridum conspicit esse quod secat.] Saith Greg. He that best knows the rottenness of the flesh, will best endure the Surgeon's knife. And happy are we, if that be cured by the pain of the flesh, which was corrupted by the pleasure of the flesh: [Si quae carnis delectatione peccamus, carnis dolore purgamus:]  
Marvel not, if, when thou turnest unto Christ, thou seemest to be assaulted with successive Waves, and to be cast into a Furnace, or brought into a Thorny Wilderness, and compassed with Sorrows, which thou never wast acquainted with before: As Augustine to his friend, [Noli admirari frater, si, postquam Christianus effectus es, mille te undique tribulationes vexant: Quoniam Christus nostrae Religionis caput est; nosque ejus membra sumus; debemus ergo non solum eum, sed ejus vitam cumulatissime sequi.] Christ's way, must be our way; we must be conformed to our Head: We must Suffer with him, if we will be Glorified with him: The Cross, is the passage to the Crown. The Armies of Saints, have gone this way in all Generations. [Similes aliorum respice casus— Mitiùs ista feres.] Ou. Should we expect that Grace should have no Conflict, no Conquest before the Triumph; but be Crowned, before we have showed what it can do? Nay, we know not the power of it in ourselves, till it be tried. [Nemo scit, quid potueris; neque tu quidem ipse: Opus enim est ad suî notitiam experimento: Quid quisque possit, non nisi tentando didicit, inquit Seneca.]  
Be not therefore too unmannerly, and foolishly importunate with God for any outward thing, till thou not only thinkest that at the present it would do thee good, but also canst see as far as to the end, and say, That it will be in the issue good, and will not cross any greater Good. And marvel not, if God grant not such mistaking Prayers. Non audit medicus ad voluntatem, sed ad sanitatem, saith August.  
What sickly tempers should we be of, yea, what certain death would follow, if our Father and Physician, should diet us as we desire, and give us what we would have ourselves? It seems a hard saying of Augustine, of Rich men; Difficile, imo impossibile, est, ut praesentibus et futuris quis fruatur Bonis: ut hic ventrem, et ibi mentem impleat; ut à deliciis ad delicias transeat; ut in utroque seculo primus sit; ut in terra et in coelo appareat gloriosus: It is hard, yea impossible, to enjoy both present and future Goods: to satisfy the belly here, and the mind hereafter; to pass from pleasures unto pleasures: to be a chief man in both worlds; to be glorious both in Earth and in Heaven.] But it meaneth no more than Christ meant, in Luk. 16. 25. & 18. 25.  
O how great a Victory do they get, that overcome the temptations of Prosperity. Magnae virtutis est cum foelicitare luctari; et magnae faelicitatis est à foelicitate non vinci: Aug. How few are so happy, who have that which the world counteth happiness, as to escape its sting, and the everlasting misery, which living after the flesh will procure, Rom. 8. 1, 13.  Heu caecae mentes, tumefactaque corda secundis! 
This maketh the Great ones of the world, to be the Object of grief and compassion to the Wise, and cloudeth their Honour, and maketh them usually esteemed the miserablest men alive, because they are usually the worst, through the Surfeits which they take from worldly fullness, and the alienation of their minds from God and Heaven, through the prevalence of fleshly pleasures: For he is the worst man, that is most Earthly and least Heavenly; that hath most of the World, and least of God upon his heart: Especially, when the Leprosy of the most brutish Sensuality, and stinking Lusts, and drunken Pride, and savage Cruelty, are the Symptoms of this Pernicious Disease.  Luxuriant animi rebus plerumque secundis▪ 
Saith Lactantius, Ex Prosperitate oritur luxuria; ex luxuriâ verò, vitia omnia: sic impietas adversus Deum nascitur.] Luxury springeth from Prosperity, and all Vices from Luxury: And thus impiety against God is generated.  
And it frequently maketh the Prosperous so Drunk, that they need no other enemy: their Disease destroyeth them, they reel unto their Ruin. Saith Seneca, Res est inquieta Foelicitas, ipsa se exagitat, movet cerebrum: non uno genere alios in aliud irritat. Et alibi: Multarum urbium in ipso flore luxuriosa imperia ceciderunt, et quicquid virtute paratum erat, intemperantiâ corruit.  
Seeing then that worldly prosperity is usually so pernicious, and we can never say before hand, That it is for our good: How unmeet is it, that we should inordinately desire it, or think we are undone when adversity is our lot? Why seek we that fullness or greatness, which hath, as Augustine speaks, Asperitatem veram, jucunditatem falsam, certum dolorem, incertam voluptatem, durum laborem, timidam quietem; rem plenam miseriae, spem beatitudinis inanem: That is, a true asperity, a false delight; a certain pain, an uncertain pleasure; a hard labour, a fearful rest; a business full of misery; and a hope ihat is empty of true felicity.] And, as a leaf, it shakes with every wind: Internal Gripes, External Rumours; and a thousand Accidents, turn their seeming Paradise into a Hell: Ade ò perexigua sunt, quae fortunatissimis summam beatitudinis detrahunt, saith Seneca. For, as he saith in another place, Felicissimi cujusque delicatissimus est sensus, et, nisi ad nutum cuncta suppetant, omnis adversitatis insolens, minimis quibusque prosternitur. The most prosperous, have a delicate sense, and, if all things be not at their beck, being unused to all Adversity, they are cast down with every trifle.  
3. And I am the more inclined to this Recommendation, for the Reverend Author's sake: God threateneth by Sickness, to call him hence; and therefore, that he may Preach to many, when he is removed from a few, and silenced in the dust; is that honour to his Name, and that benefit to Men, which I gladly would Promote. He is an Orthodox, Sober, Peaceable, Divine; that never interessed himself, with any thing like a Faction: An excellent and most Methodical Preacher, whose labour is better in the Pulpit, then in the Press: I have oft heard him, and scarce ever heard a Sermon from him, which I thought not worthy to be published: No, not when he began to Preach, (about 26. years ago). Many such Humble, Godly, able faithful Labourers, I had the happiness to be a Neighbour to, in the County where he liveth. In the matter and style of this Book, you may trulier know, than from the Reports of Malice, what Sedition, what Faction, what Schism or Heresy they Preached: for it was such as this, so far as I was acquainted. O happy England! That hath more Able, Powerful, Laborious Preachers to spare and lay aside, than any other Nation that I hear of in the world, proportionably doth enjoy. Now, he that hath an ear to hear, let him hear. Yet a little while is the light with you: walk while ye have the light, lest darkness come upon you: for he that walketh in darkness, knoweth not whither he goeth, John 13. 35.  
March 14. 1661. Your Companion, in the hope and patience of Believers, Rich. Baxter.   

THE CONTENTS.  
The Text, Eccles. 6. 12. The first part of the Verse,  

CHAP. I.  
Solomons' Design in the whole Book Discovered.  

Man's Felicity consists not in Riches.  
Proved by 

Some Arguments; Chap. 5.  
4. more Arguments, Chap. 6.     
The words, a Questionary Proposal.  

Doct. No man infallibly knoweth what is good, (and so on the contrary) What is evil for a man in this life.   
The Doctrine Explicated, 

1. Of what Good to be understood, 

Five Distinctions of good.    
2. Of what Men, 

Of All 

Good.  
Bad.        
The difference showed, between a Godly man's, and another man's knowledge, of what is Good or Evil, for a man in this life, in 4. Particulars.  
A Godly man's Ignorance, showed in 2. Particulars.   

CHAP. II.  
Confirmation of the Doctrine, by 

Scripture.  
Reason.    
The Reason of 2. sorts.  

1. Some respecting God.  
2. Some respecting Man.   

1. Respecting God. 

God hath hid this knowledge from man.  
Why God hath hid it, showed in 9 Particulars.      

CHAP. III.  

2. Respecting Man, (viz.)  
Man's Inability to know it.  
This is showed in 7. Particulars. 

1. Man's Ignorance of men's Spirits and Dispositions.  
2. Not knowing how they will manage their Condition.  
3. Not knowing, to what Evils and Dangers, their Condition may expose them.  
4. Not knowing, what Snares Satan may lay in a Condition.  
5. Not knowing, what the Wheel is, within the Wheel.  
6. The sudden Change of Conditions.  
7. Want of the Right Art, of making a Judgement of Conditions. Most judge of them     

By  
Opinion.  
Sense.  
Affection.    

CHAP. IU.  

Questions Resolved.  
1. Question, Whether it be lawful to Pray against Afflictions, since a man knoweth not, but they may be good for him.  
Answered 

1. Generally, in 4. Things.  
2. Particularly in 2 Things.    
It is lawful to Pray for the 

Keeping them off.  
Taking them off.    
1. For keeping them off. But we must Pray for that 

Not Absolutely.  
But Conditionally.    
A double praying against Afflictions,  
viz. 

The things themselves.  
The Evil of the things.    
2. For the taking them off; showed in 4. Particulars.    

CHAP. V.  
2. Question, Whether it be lawful to pray for the things of this life? Since we know not but they may be for evil to us.  

Answered  
1. Generally.  
2. Particularly.   

1. In General, showed it is lawful in 6. things.  
2. Particularly, Not to pray for them 

Absolutely.  
ultimately.     
God's Glory chiefly to be eyed, in praying for outward things.  
How a man may know, he eyes the Glory of God in praying for outward things; showed in 4. Particulars.  
3. Question, Whether man's Ignorance, of what is good or evil for him in this life, doth warrant him to adventure upon businesses, hand over head, 

Without  
Consideration.  
Circumspection.   Answered in 6. Particulars.   

CHAP. VI  

Application.  
1. Information. Of three sorts of Persons, mistaken about Conditions.  
1. Some about a Prosperous Condition, Thinking it good for them. 

Four Grounds of their mistake.  
Their Grounds Examined.    
The fallaciousness of them discovered in divers particulars    

CHAP. VII.  

2. Some mistaken about an Afflicted Condition. 

Five sorts of things about which they are Mistaken.  
The Grounds of those mistakes Examined.  
Several Queries put to such, who so mistake.    
3. Some mistaken, in thinking it is good for them, because they are Afflicted. 

The Ground of that mistake 

Discovered.  
Examined.        

CHAP. VIII.  

2. Information. That we should be content to receive Evil, as well as Good, at the Hand of God.  
Seven Reasons for it.  
The great Question Resolved, (viz.) Whether the knowledge, of what is Good or Evil for a man in this life, be so hidden from man, that no man can attain to it.  
Answered; and Directions given:  
The Directions of 2. sorts 

1. General.  
2. Particular.    
1. General. Something is to be 

Known.  
Done.     

1. What is to be Known. 

1. Who is the Framer of Conditions.  
2. What is the right way of judging of Conditions. 

That showed in 6. Particulars.    
3. What it is makes a Condition good for a man in this life.     

1. An Interest in the Covenant.  
2. The Enjoyment of God in a Condition.  
3. Suitableness of Spirit to a Condition.  
4. Peace within.  
5. Doing the work of our Condition.  
6. Living above our Condition. 

A twofold living above it,  
1. Sinful.  
2. Holy living above its 

Comforts.  
Crosses.      
7. Watchfulness against the Temptations of a Condition.    

CHAP. IX.  

8. Spirituallizing a Condition.  
9 An holy Indifferency of Spirit, in respect of Conditions. 

Five Reasons for that Indifferency.    
10. Right Behaviour in a Condition. 

Nothing of God's must displease us.  
Nothing of ours must displease God.    
11. Enjoyment of ourselves in a Condition.  
12. Adorning our Condition.   
Thus for what is to be known, by those that will make a Judgement of Conditions.  

2 What is to be Done.  
1. Inquire by Prayer, What is the Mind and Meaning of God in a Condition. 

Two things to be inquired after 

1. God's End  
2. Our Duty 

in it.        
2. Searching ourselves, What we are in a Condition.  
3. Taking a right view of Conditions. 

How to take a right view of conditions. 

1. View them by Scripture-Light. 

How the Scripture helpeth us, in Viewing of Conditions. showed in 6. Particulars.          

CHAP. X.  

2. In Viewing a Condition, take a right standing: Particular Directions about that.  
Quest. How a man may know, Whether a Prosperous Condition be good for him?  
Answered, 

1. If Temporal, hinder not Spiritual Prosperity.  
2. Using the things of that Condition, with right considerations.  
(viz.) Of their 

Changeableness.  
Dangerousness.  
usefulness.  
Inferiority.  
Emptiness.  
Our own Mortality.  
Our Account.    
3. Not forgetting the Afflictions of Joseph.      

CHAP. XI.  

Quest. How a man may know, Whether an Afflicted Condition be Good for him.  
1. He must make a Judgement of himself.  
Two Questions to be put to ourselves in that Condition. 

1. What we do in it.  
2. What we make of it.    
1. What a man is to do in that Condition?  
1. To find out, What an Affliction comes in Order to.  
2. To set in with the Affliction, and to further it in the work, for which it is sent.  
3. To eye our Passions and Affections, more than our Afflictions.  
4. To eye our Sins, more than our Sufferings. 

Five things to move us to it.    
5. To keep our Hearts open Heaven-ward.  
6. To keep the Ear open to Counsel.  
7. Framing the Heart, to a Pious Submission to God.  
8. Laying the Affliction to heart. 

A twofold laying Affliction to heart. 

1. Carnal, sinful, hurtful.  
2. Spiritual, holy, helpful.      
9 Patient Waiting 

On God.  
For God.    
10. Making all out of God, that we need in that Condition.    

CHAP. XII.  

2. What do you make of an Afflicted Condition:  
Affliction is, 1. God's Furnace, to 

Melt.  
Refine.    
2. God's School.  
In a School, there is a 

Book.  
Rod.    
Affliction is God's Rod, to beat somewhat 

Into us.  
Out of us.    
Five Queries, concerning what Instructions, Afflictions have Sealed.  
3. Affliction is God's Plough.  
The work of the Plough, showed in 3. Particulars.  
4. Afflictions are God's Physic.  
What kind of Physic, showed in 3. Particulars.    

CHAP. XIII.  
Quest. What Counsel and Direction to be given, concerning the Choosing or Refusing Conditions.  

Directions  
General.  
Particular.   

1. General. 

1. Be not your own Choosers.  
Man's unfitness to be his own Chooser of his Condition.  
Quest. How a man may know he is not his own chooser.  
Answered in 8. Particulars.  
Quest. Whether Lawful, to wish things had fallen out otherwise than they did.  
Answered in several Particulars.    
2. Particular Directions. 

1. Seek not great things, but only what is Convenient.  
The Good of desiring what only is Convenient.  
1. It freeth us from Temptations.  
2. It is the most Easy, in respect of a burden of 

Cares.  
Duties.    
3. It is Safest for us.  
4. Most Commodious for us as Christians, whose life is compared to a 

Race.  
Warfar.  
Pilgrimage.        

CHAP. XIV.  

Quest. What is to be Accounted 

Competent.  
Convenient.    
Answered in 4. things.  
2. Direction, Seek those things that are good, without Controversy and Dispute.  
Quest. What those things are?  
Answ. 1. In General. Godliness, which is good and profitable 

For all Persons.  
For all Things.  
At all Times.  
For both Worlds.    
2. In Particular. This is Good without Dispute.  
1. To Eye more the Enjoyment of God, than Enjoyments from God.  
2. To rejoice more in the God of our Mercies, then in the Mercies of our God.  
3. To serve God cheerfully, however He serve us.  
4. To keep God, what ever we lose for keeping Him.  
5. To remember God and his Glory, in all our ways.  
6. To Consecrate all we have, to His service.  
7. To give the things of another life the Pre-eminence. Wherein giving them the Pre-eminence, showed in 5. Particulars.  
8. What ever a man's condition be in this life, to fetch comfort from the consideration, of what his condition hereafter shall be.  
9 What ever his Portion be, to make God his Portion.  
Reasons, Why we should make God our Portion.  
10. To have Sin Pardoned. Set out in 2. Particulars.  
11. To lay up Treasure, where things are 

Purest.  
Surest.    
12. To seek after Distinguishing Favours.  
13. To keep Peace Within, however things are without.  
14 To keep ourselves in a continual preparation for Death. 

This is showed in 5. Particulars.       

READER,  
THere is lately Printed a Learned, Pious, and Practical Commentary upon the whole Gospel of St. Mark; wherein the Text is Logically Analysed; The meaning of the Holy Spirit, clearly and sound Opened; Doctrines naturally Raised; All seeming differences between this and the other Evangelists Reconciled; And many important Cases of Conscience Resolved, By Mr. George Petter. Published at the desire of above 200. Learned Divines, Signified under their Hands.  
Also, An Exposition of the whole Epistle to the Hebrews, wherein the Text is cleared, Theopolitica improved, The Socinian Comment Examined, By Mr. George Lawson, Rector of More, in the County of Salop.  
Also, The Running of the Christian Race with Patience, By Mr. John Brinsley.  
All to be sold, by George Sawbridge, at the Sign of the Bible on Ludgate-Hill.   

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 Happiness consists?  
In it he proceeds 

1. Negatively,  
2. Affirmatively.    
1. Negatively; and so, shows wherein true Happiness is not to be found: And there you have Solomon discovering the false and counterfeit Felicities of man's dark heart, and the woeful 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 several things, whereon men fix their Eyes and Hearts, as though happiness were to be found in them.  

1. Knowledge, both Natural and Moral.  
2. Pleasure, and all the sweetest earthly Delights.  
3. Honour, and greatness 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 add 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 confirms 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 happiness 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 painful and laborious Poor man less 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 increasing Riches, think to increase Happiness; yet they do but increase Vanity: And if so, then Man is so far from being the better, that he is the worse for them.  
Thus, Solomon shows how men are mistaken in thinking Happiness to lie in Riches; And the ground of this mistake is laid down in the words of the Text, and that is; Man's 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 itself into this universal negative Proposition; No man knows what is good for man in this life. One great thing, about which the ignorance of man discovers itself, 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 knows what is good, and (so on the contrary) what is evil, 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 Inquiries.  

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 suits with his desires.  
For the Answering of this Question, we must give-in some Distinctions.  

1. Distinction is this;  

There is Bonum 

Real  
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 Physician 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 itself, and of itself, 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 Evil; 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 itself, 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 itself, 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 questioned 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 knows 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 God's 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 God's 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 God's 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 knows 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 man's 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 Counsel, 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 Plundering times, it was a man's unhappiness 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 enlightened 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, etc. 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 looked 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 knowledge 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 attained to this knowledge; 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 denied 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 ways, wherein they have dreamt of nothing but good, and benefit, and advantage to themselves. How, many have Ruined themselves, by that by which they thought to have Raised 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 shows 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 ask a King; and in ask Quails. Scripture shows 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 mind: 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 show 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 knowledge from man? I Answer.  
1. God hath done it to maintain his own Prerogative. It only 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 knowledge 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 Dependence on him, and Submission to him; That man may know at whose finding he is, and at whose disposing, (viz.) of that God, who only 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 evils, of this life, with submission to the will of God. Lord, I know not what is good, or what is evil for me in this life; and therefore I leave myself to thee; and in those things submit myself to thee: Thou shalt Dispose of me, Thou shalt Carve for me, Thou shalt Guide me by thy Counsel, who only knowest what is good or evil for me in this life; Thou shalt choose 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 shows itself.  

1. In a way of Justice, turning good into evil.  
2. In a way of Mercy, turning evil into good.   
1. He shows 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 men's Tables to become their Snare; and what they thought to have been 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 evil. And hence it is, some have cursed their Riches, and Honour, and worldly Greatness, as Charles the fifth, and Philip the Second of Spain did.  
2. He shows his Wisdom and Power in a way of Mercy, in turning seeming evils into good. That when a man thinks it to be an evil, God turns it to good, contrary to a man's 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 evil, and light out of darkness. 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. joseph's brethren intended evil against him, but God turned it into good, Gen. 50. 20. And upon this account it is, that God hides the knowledge 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 evil into good, and good into evil, contrary to man's apprehensions, hopes, and expectations.  
4. God hath hid this knowledge 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 man's Snare; Riches, and outward prosperity have been many a man's 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 thyself 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 evil 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 only knows how to do his people good, but how to do them good by seeming evils. 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 evil for a man; then would Rich men look upon themselves as the only 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 knowledge from man, of what is good or evil 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 knowledge 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 only good things to be sought after; for they may be for a man's hurt. And so the reason why God hides this knowledge from man of knowing what is good or evil 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 knowledge 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 knowledge 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 Valley, 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 always 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 Knowledge 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 knowledge from man, To show 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 man's thoughts, are not the same in respect of what is good or evil for a man in this life. God doth it to show 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 shows 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 men's Tables into Snares, shows His Thoughts are not as man's. We read of some, Mal. 3. 15. that called the Proud, Happy: They thought wicked men were the happiest men; But God tells them he would have a time to show 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 God's thoughts were not as their thoughts. God in this, giveth man to see his folly in giving a judgement 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 acknowledge 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 God's heart, by the dispensations and operations of His hand; And for this reason God hath hid this knowledge from man, to show man the vanity of his thoughts, and his judge, in that particular. Though God's heart and hand go together, yet not always 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 carrieth 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 knowledge 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 knows love or hatred by what is before him; he knoweth not the Intentions of God by his Dispensations; he knoweth not God's Heart by God's Hand.  
And thus for the Ground in General, Why God hath hid the Knowledge 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. Man's 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 show 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 man's spirit and disposition, unless we know his spirit and disposition. He knoweth not the foot, and therefore knoweth not what shoe will fit him. No man (saith the Apostle) knows the things of a man, and so he knows 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 distempered by it before they are aware. Every man thinks prosperity good for him, when as all men can no more bear a prosperous condition, than all heads can bear Wine or strong Drink. Man knows 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 Prophet's reply? The Lord hath showed 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 Lions and Wolves lie sleeping in their bosoms, till they are awakened. Like the Snake in the Snow, that doth not stir and hiss, 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 suspicion 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 showed 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 man's 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 taken hold of Conditions.  
Solomon hath an expression, Eccles. 8. 6. To every purpose there is time and judgement; 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 knows what is good for man in this life, what condition is good for him, whether a prosperous or an adverse condition, because he knows not how he will manage his condition.  
The wrong Use man makes of Conditions, makes it impossible to man to give a judgement of conditions. And through this ignorance it comes to pass, that things prove to be evil for a man, that might have been for good. Upon this account many a man's 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 been for good. Why thus they draw evil out of good; as when a Spider draws Poison out of a Flower, it is not from the Flower but the Nature of the Spider; that, turns it into Poison.  
2. For Adversity; Why there are many that do want the Art of making good out of evil; and so that becomes evil 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 virtue of Necessity, and so there is an Art to make good out of evil: but man knows it not.  
That man will never be a good Bowler that knoweth not how to set the Bias of his Bowl. Conditions have their Byasses: and here is the Art and Skill, to set the Bias of a Condition right.  
III. Man knoweth not to what Dangers, Evils, and Temptations, men's conditions may Expose them; and therefore they are not able to give a judgement 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 ruin. 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 than other men. And so the Historian saith of the Roman Emperors, That they got nothing by their Honour, nisi ut citius interficerentur, but to be killed the sooner. We read of Esius Proculus, that he was Slain by Caligula, for being the handsomest Man in Rome. Beauty and Handsomeness was for his hurt. And Seneca was condemned for being too Eloquent, though, at the Intercession of one of the Emperor's Lemons his life was spared. And hence it is, a man is not able to give a judgement of things, because he knows not what their issue may be, and what dangers they may bring a man under; because experience shows, that it had been good for some men to have been without those things, that, in the eyes of some, seemed to be good for them. That, as our Saviour said of Judas, It had been good for that man, if he had not been 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 judgement of outward conditions. Through his devices, that condition may become evil that seemed to be for good.  
Satan is a subtle 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 Judgement 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 sails with Wind and Tide, 1 Tim. 6. 17. Charge them that be Rich in this world that they be not highminded.  
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 man's Condition when it is Prosperous, when he knoweth not but it may cast him into some of these Evils.  
2. If a man be in an Adverse Condition, why that hath its Temptations too. When a man's Condition is low, than 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 Judgement 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 Judgement 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 man's 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 man's Good, and Honour, and Advantage; the inward wheel (for aught we know) may be moving to a man's Hurt and Ruin. 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 looked 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' ruin.  
II. For Adversity, why you shall find sometimes the outward Wheel seemingly moving to a man's Hurt, and Ruin, 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 man's 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 ruin; 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 stripped of all to a Shoo-latchet, when he was bereft of his Goods, cattle, Children, Health, Who would have thought but this wheel of Dispensation had moved to the Ruin 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 spoke 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 man's Prosperity or Adversity; our sight is not clear and piercing 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 judgement of outward Conditions. If a man could make the things of this life certain, why then he might make a judgement of them; but, the comfort in them and the enjoyment of them being uncertain, Who can make a true and perfect judgement of them? The things themselves are uncertain, and the good in them changeable; and, Who is the man than 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 Valley over against a Mountain: So that, when a man looks 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 judgement 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, than 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 changeable. 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 itself 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 lewd; and he was used to call them his Tria Carcinωmata his three Ulcers or Botches; And was used to say, utinam 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 outlive 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 man's Burdens and Afflictions.  
Reas. 7. Man cannot make a perfect judgement 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 Dolour, si nil Opinio adjecerit, The misery would be little, if our Opinion did not add to it. Opinion is a leight judgement 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 judge of Conditions by Opinion, and so it is impossible they should make a right Judgement of Conditions, of what is good or evil for a man in this life. And therefore, we find the Scripture setting itself 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, etc. Now it is the Opinion of most, that Rich men have cause to Rejoice.  
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 than the Riches of many Wicked. Now the Opinion of the World is, That much, is always better than 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 than laughter. But this crosseth the general Opinion of men.  
II. Another way by which men Judge of the Good or Evil of Conditions, is by Sense. They judge of the good & evil of things, according as they are pleasing or displeasing to their Senses. They judge of Conditions as many do of Meats, who judge of them by the taste, and so take them to be Wholesome that are Toothsome: And so, on the contrary, those meats Unwholesome 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 Honey in the Mouth, but in the Belly, as bitter as Gall. Thus men look upon Conditions, whether they are Honey in the Mouth; they look no further, whether they may not prove Gall in the Belly. Why, thus most judge of Conditions by Sense; and while they judge so, it is impossible for them to know, what is good or evil for them in this life.  
III. Some make a judgement 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 Samson 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 inquires 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 looked upon as desirable under the Notion of good. Affections sensually-sinful, are woefully blinded in judging of Conditions.   

CHAP. IU.  
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 aught we know) may be for out Good?  
2. Quest. Whether it be lawful to Pray for outward and worldly good things, as Riches, etc. 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 haphazard (as we say) or at adventure, without any Circumspection, Consideration, Prudential Foresight or Providential Care, as in Marriage, etc. 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 been of this Opinion, that, It is unlawful to Pray against Afflictions; and that it was not the Error 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 Errors.  
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 entered 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, etc. The Thread followeth the Needle. Sin was the Needle, that drew in with it the Thread of Miseries and Afflictions. Man had never known what Losses, and Crosses, and Miseries, and Afflictions had been, 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 Superior 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 itself 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, than 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 Man's Corruption, they prove occasions of Sin. They are so far from making men Better, that they often make men Worse. I have showed 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 sometimes 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 Stroke 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, etc. Where, he Prayeth for Gods taking away his Afflicting Rod, and for his withdrawing 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 ourselves, 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 thyself. 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 God's 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, etc. 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 God's Glory. For, the Reason why he prays 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 Whipped, and Stocked, 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 Leisure, for the time of taking them off.  
3. We must choose rather Affliction, than Sin; and pray more for the taking away of Sin, than the taking off Affliction. It was a Pharaoh 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 Judgement 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 bettered 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 Lawful 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 Ruin, 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 Goodness. 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 prayed 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 called the Staff of Bread. And by a Synechodoche it is put for All, both Necessary and Comfortable supports of man's 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 Wellbeing 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 Poison 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 men's Possessions, but men's Corruptions that make them to become Evil to them. When a man's Table comes to be his Snare, the Creatures are not to be blamed, but a man's 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 men's 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 ourselves; We find, they are such things as are Consistent with Grace and Holiness. We read of Abraham's 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 itself 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 man's own Corruptions. When men make these things, the Bellows of Pride, the Fuel of Uncleanness, the Instruments of Revenge; This is not from themselves, but man's 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 man's abusing of Riches, etc. 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 Money; Let a man put it upon his Head, it boweth him down; But let him put it under his Feet, it lifteth him up. 'Tis 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 Unrighteous Mammon. But, why doth our Saviour call it, The unrighteous Mammon? Not because Riches are so in themselves, but because of men's 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 employed, 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 showed, 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 showed 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 denied. This was Rachel's sin, in her desire of children, Give me Children or else I die. She would have no Nay, but she must have children, and she paid dear for it, for she died in Childbearing; 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 God's 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 ask 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 far Deliciously every day; Great Estates, that they may Raise Themselves and Families, that they may be somebody 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 cheerfully.  
Quest. But some may Ask, How may I know, in praying for the things of this Life, that I have a respect to God's Glory; since the Heart of man is so Deceitful?  
Answ. By these things, it may be known.  
1. He that makes God's 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 conjoined and coupled with desires of Grace; whereby he may be enabled 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 beg 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 withal 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 showeth 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 inquires again, and again, till at last God bid him go; which shows, he eyed more the Promotion and Advancement he expected from Balak, than 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 ask 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 prays only for such a measure and proportion of them, as may least expose him to sin. By this, a man shows, 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 extremes; 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 suit with holiness, and would least expose him, to temptations unto sin; this speaks his eyeing the Glory of God. He prayeth against Riches, and abundance, but it is not upon this account, because they may make a man envied, or cause cares and troubles, for he that increaseth 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 shows, that it was God's 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 God's 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 shoe too big for his foot, may hinder him in going, as well as a shoe 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 Suits were laid before him to take his choice, some of cloth of Gold, etc. he would not choose the most Gorgeous, 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 Raiment, 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 God's 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 begs, 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 Chief things to be sought after. Mat. 6. 33. Seek first the Kingdom of God, etc. 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 Cry, 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 Overhead, 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 aught 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 show 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. God's Providence doth sometimes make up man's 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 pass the End.  
4. It is creating Crosses to ourselves; and, for which we must only thank ourselves. 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 justify that profane 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 wondered at, that we find men so woefully mistaken in their Judgements, 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 Sphere of his knowledge. Though he know not, how to make a Judgement 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 showed themselves fools; as hath appeared by their gross mistakes about Conditions. The Heathens of old, though they thought themselves wise, yet showed themselves fools in their Opinions, concerning the Chiefest Good, (which did amount to the number of 288.) And such fools do men show themselves in their Opinions, concerning inferior 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 Judgement of Times, and did ask, Why were the former times better than these? But Solomon telleth such, They did not inquire 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 show, How all these may be mistaken.  
1. For the first. Some there are, that think, because Honour, and Riches, etc. are good things in themselves, that therefore they are good for them. Give me leave to show you, How woefully 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 judgement; (viz.) Four, 

1. That must needs be good for a man in this life, that is in itself, and in its own nature good.  
2. That must needs be good for man in this life, that suits with, and answers to, a man's 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 itself 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, etc. 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 itself good, yet it is not good for him that is in the fit of a Fever. So that here lieth the mistake, Men distinguish not, between what is good in itself, 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 itself, that may become evil to a man in this life, through his Abuse of it; and therefore it followeth not, that, that is always good for a man in this life, that is good in itself: Things good in themselves, may through man's corruption be abused. The Apostle Judas, 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 inferior 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 Flower is in its own nature, sweet and good, but through the Venomous nature of the Spider, what is drawn from it, is turned into Poison. So it is in this case, men's corruptions make those things Evil and Poisonous, 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 fuel 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 lukewarm Abbot, the cold Bishop, and the dissolute Archbishop. Thus we see, that some are the worse for their outwards.  
Thus for the first Ground of men's mistakes about Conditions. Now for the second.   

2. Ground of men's 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 show 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 always speak, that that is good for us, which falleth out according to our desires. men's 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 Judgement 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 Judgement of Conditions.   

3. Ground upon which men go, in making a Judgement 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, etc. Why may they not be good for me? And here I shall show you, how upon this ground many are woefully 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 shoe fits such and such a man's 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, etc. 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 show how men may be woefully 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 men's being mistaken, in making a judgement of a prosperous condition. So that, as our Saviour told the Sadduces in another case, That they did err, not knowing the Scriptures, nor the Power of God. So we may say of these, That they err, 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 show you more largely afterwards. When Esau asked Jacob, Whose Children are these? He answered, These are the Children that God hath Graciously (or, in Mercy) given me. No man can say, These are the Riches, and this is the Prosperity that God hath in mercy given me, till he finds they flow from another Fountain, than that of general Bounty. Luther said of the Turkish Empire, That, how great soever it was, yet it was but a Crust, that the great Housekeeper had cast to a Dog. Remember, it is the Covenant that forms a Mercy.  
2. They distinguish not, between things in the Dispensation, and in the Intention of God. Hence ariseth the Mistake. Many judge 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, etc. Not by Riches, nor Honour, nor by outward Prosperity. God's Hand, and Gods, Heart doth not always 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 God's 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 God's Permissive and Approving Will, so it is in respect of Providences, as relating to the good things of this life. Some men have them only 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 hindereth 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 set 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 man's 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 Judgement 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 Dunghills; 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 Verse. 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 man's vanity, or add 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 showeth, that Riches cannot be a man's 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 days 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 Oaks. 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 been good for Naboth, he had had no Vineyard. And it was said of the Roman Emperors, 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 man's happiness lieth 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 wrapped up in it, he would not think it worth taking up. Nay, one saith of life itself, 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 showeth, 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 show you, that many are woefully 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 saddest things. Yet let me tell you, such desertions, and the withdrawings of the light of God's 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 slighting 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 lieth; 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 itself, and it quickly falleth.  
2. It teacheth men to prize God more, and to long the more after Him. As in the Northern parts, where the Sun is long absent, people will get upon the tops of the Mountains, to espy 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 break 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 trieth 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 wait 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 cried to Christ to have mercy on him; and being rebuked, he cried 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 than many when they are green and sour. 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 always heareth his people, and answers them for their profit, though He doth not always answer them according to their wills. As the Physician 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 Physician 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 always according to our wills. Upon this account, Abraham's request, on the behalf of Ishmael; and Moses request, to enter into the Land of Canaan, were denied. 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, etc. This is looked 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 stays 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. God's 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 Burdensome to Nature.  
4. That they are the Fruits of Sin.   
We shall Examine these Grounds, on which many go, in making such a Judgement 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 tendered 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 stripped 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 Physic. So that it is a gross 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 Venomous, and Noxious, are yet useful for some Ends, and some Respects: Thus, even Toads, etc. The skilful Apothecary knoweth how to make Vipers and Scorpions, Medicinal. Inquire of the Saints of God, and they will tell you, from their own Experience, What good Afflictions have done them; and that they were Chastened 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 Blossoms, and Fruit.  
3. Some say, Afflictions are bitter, and burdensome 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 Toothsome, and what is Wholesome: 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 Wholesome, that are least Toothsome. There be sweet and honeyed Poisons that Destroy. And there be bitter, and distasteful Medicines that do Cure. We know Wormwood is a Bitter herb, and yet Wholesome, and Useful for Man. Some things may be sweet in the Mouth, that yet are bitter in the Stomach. 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 bitterness 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 Embitter our Condition, and make our Chain much Heavier, than other ways 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 sat still, till the Doors and Casements were opened; but, till then, with flying against the Walls, it doth but hurt and bruise itself. To close up this: Physicians 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 Privileges; and what was Loss, comes forth Gain. We read, Rom. 5. 12. Sin entered 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 Privileges, 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 Privileges, 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 Loss; 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 Judgement, 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 Physic 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 Happiness. 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 Happiness should both Kiss the same Person. Psal. 94. 12. Blessed is the Man whom thou Chastnest, etc. 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 Briers, than he sought God. How many Ignorant ones, hath Affliction taught? They have Learned that, in the School of Affliction, that they never knew before. Sir Thomas Palmer, upon Tower-Hill, when he came to Die, (pointing to the Tower) said, I have learned more, in yonder dark Corner of the Tower, than ever I learned 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 Month 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 Chastisement. He was, as an unruly Bullock, unaccustomed to the Yoke. But Afflictions have made him to submit, and tamed him. How many Wand'ring 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 Shipwreck, 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 crossed 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 taste 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 Hedge of Affliction in their way? We read, Hos. 2. 6. I will (saith the Lord) hedge up thy way with Thorns, and thou shalt not find thy paths. God sometimes, maketh a hedge of Thorns, whereby sinners are stopped; It is happy for a man to meet with such a stop, though the hedge 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 grossly 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 lieth 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 Rejoicing in Affliction, it is not to be understood, that merely 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, etc. It is not said, Blessed are all that are poor in Purse. Let me tell you, Some men's sufferings here, are but the forerunners of those that are to come, and so may be but the beginning of sorrows. We must know, that upon the very Toothache of a Reprobate, (as one saith) Hell is Engraven. Every Lazarus, is not taken into Abraham's bosom. 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, Profane, Vicious, 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 knowledge, or politic 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, than 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, etc. 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, than 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 Sovereign 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 dost 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 Fullness 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 cattle, and the Beasts of the Earth, are the Lords, Psal. 50. 10. All the Beasts of the Forest are mine. The Beasts of the Forest, 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 checked, for yielding in a Discourse he had with Adrian the Emperor, he gave this Answer, Should I not yield to him, that hath Thirty Legions at command? There is no Contesting with Sovereignty, no Resisting Omnipotency, no Striving with our Maker. The Earthen Pitcher, by striking against a Rock, doth but dash itself to pieces.  
6. All Evils, come from a Righteous God, that can do His creature no wrong, Gen. 18. 25. Shall not the Judge of all the Earth do Right? Rom. 3. 5. Is God Unrighteous, (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 ways are Judgement.  
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 knowledge, 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 Knowledge?  
Answ. Though the full and perfect Knowledge 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 putteth 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 overhasty. Hasty, and Rash Judgement, 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 otherways 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 yieldeth the quiet fruit of Righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Error 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, etc. 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 enjoys, 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 eyeing, 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 Judgement of a condition, we must judge 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 judge of lower conditions. That condition is good for a man, that makes his Spiritual Condition the better: This is the fault of many, they judge 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 ourselves, 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 Judgement of Conditions, we must make use of Faith, and not Judge, by Sense and Opinion, not by Appearances; Those that Judge so, will never make a Right Judgement of Conditions. An Eye of Faith will see Good, in that wherein 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, etc. 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, falsely for my Names sake. This is to show, that the Judgement of the Word, and the Judgement of the world, are contrary. Faith will show 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 judgement 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 Judgement of Conditions, than Sense or Reason doth.    
III. Those that will make a judgement 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 show, What it is, that makes a man's 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 judgement of a condition. I showed you before; we are not to judge of persons, by their conditions, but of conditions, by the persons, Psal. 25. 10. All the ways 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 itself, falleth under that promise. So when it is said, No good thing, will He withhold 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, than 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 judgement 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 Stars 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 enlighteneth, and shineth upon, with the beams of His Countenance.  
3. That that speaks a man's 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 learned, 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 ourselves; 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 Psalms. An Afflicted condition hath its Duties, and a Prosperous condition hath its: 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, etc. 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 man's 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 Incomes 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 man's condition be, Godliness will make it Gainful, and that with Contentment. Our Saviour told his Disciples, when they urged Him to Eat, John 4. I have meat to eat, 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 Rejoicing; 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 sweeteneth a condition. Before I leave this, I must tell you, there is a twofold living above one's condition.  

1. Sinful: Arising from Haughtiness of Spirit.  
2. Holy: Proceeding from Heavenliness of Spirit.   
1. Sinful: When a man's 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. etc. Let those that have Wives, be as though they had none, and those that rejoice, as though they rejoiced 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 rejoice in, in comparison of higher things. As Christ said to his Disciples, Rejoice not in this, That the Devils are subject to you; But rather rejoice 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 show, 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 showed you formerly) are attended with Temptations. There are Temptations, that attend a Prosperous, and an Afflicted condition. Satan 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 fly 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 highminded; and that they trust not in uncertain Riches: Which shows 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 Extremes, 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 establish 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 Stomach 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 less 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 Horseback. 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. Alchemists tell us, There is an Art, of turning base Metals into Gold: So there is a Heavenly Art, of Spiritualizing temporal Conditions, and turning them into Heavenly Advantages. The Gracious man is the true Alchemist, 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 Bias; so conditions are according to the Bias you put upon them. When a condition is Spiritually Biased, it moves a man Heaven-ward: Consider how it is with Sailors; 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 Advantageous 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, etc. 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 lieth the difference. A Godly man, being endued with a Principle of Spiritual Wisdom, makes a Spiritual Advantage of his condition, be it what it will; when the other, having 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 carried 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 downwards, 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, than the Face of the Heavens, lieth 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 overwhelmed. These waters run over them, and drown them. But with a Godly Man, it is otherwise; he swims upon these waters, and is like Noah's 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 judgement 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, than 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, etc. But concerning the things of this life, it is with them, as with Rachel concerning children, They must have them, or else they die. 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, etc. 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 Threatened 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 accommodated, 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 Journey home-wards, he is content.  
10. That that makes a condition good for a man in this life, is, A man's 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 full 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 Dunghill; Let Him be a giving God, or a God taking away: Yet he is not displeased with God's 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 loss 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 ways, etc. 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 inquire 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 Samson 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 man's enjoyment of himself in his condition. An holy and comfortable enjoyment of a man's self, in a condition, speaketh his condition good for him. The enjoyment of God, and the enjoyment of ourselves, 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 enjoys 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 man's 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 yourselves. 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 enjoys Himself, is good; in which he enjoys 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 Judgement, and Understanding about him. We should bring our Affections, and Passions, to the Examination of Judgement, and Reason. If he rejoice, 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 man's 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 Mind, 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 its: They must be men, fearing God, Ruling in the fear of God, hating Covetousness. Ministry hath its Graces, As the Apostle showeth 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 public Spirit, and a bountiful, and enlarged 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, etc. shames a Prosperous Condition: So some, by their Impatiency, and Fretting, and Murmuring, etc. 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 Judgement 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 Judgement of conditions.  
1. He that will make a right judgement of his condition, must be much in enquiring of the Lord by prayer, what his mind, 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 Mind, 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. Show me, wherefore thou contendest with me. (i e.) what this Affliction meaneth? whether it proceed from love, or hatred? whether it intent good, or evil? Are you in a prosperous condition, and would you make a judgement of it, whether it be good for you? Or in an Afflicted condition? The way to make a judgement of your condition, is, to be much in seeking to God by prayer, to know His mind, 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 inquire into the meaning of God, concerning Afflictions, so concerning a Prosperous condition: if he putteth us into it, we are to beg of Him, the interpretation of the condition. Many there be, that never say, as Rebecca did, Why am I thus? In these inquiries concerning conditions, we must know, we are not so much, to inquire 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 judgement 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 hearken, What the Lord will speak, concerning our condition. There is no man, can give a right judgement 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 judgement 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 Breastplate of Judgement. Those ways of Understanding the Mind 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 judgement 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 thyself, as becometh thy Birth, and Dignity. So here is Wisdom, to know the duties of our condition, and accordingly to behave ourselves.  
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 judgement 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 judgement of their conditions, before they make a judgement of themselves. Our Saviour speaketh, in Mat. 7. 3, 4. of them that see a Mote in their Brother's 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 judgement of conditions, before they make a judgement of themselves; and that Ignorance is a Beam in their eyes, that keeps them from discerning a condition. There are some (as I have showed 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 judgement of a condition, there must be a searching of himself. There must be a communing with his own heart. We must understand ourselves, 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 poor upon these, all the days 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 than 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 Engraving of Heaven on your Spirits? have you Love to Jesus, written upon your hearts? and Holiness to Jehovah, upon your Foreheads? 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 itself, 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 show them His Covenant. We must know, in God's Dispensations, there is a Secret; a Secret of Love, and a Secret of Hatred, and this lieth 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 showeth 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 judgement 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 Man's outward mercies, and on a wicked Man's outward miseries. Hell is Engraven, on the very Toothache 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 judgement of his condition, must first make a judgement of himself.  
3. He that will make a judgement 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 grossly mistaken about conditions, calling Good, Evil; and Evil, Good. We know, when a man's judgement is asked, concerning the goodness and value of a thing, he will first view it, before he gives his judgement of it. So we must do concerning conditions, view, before we judge. 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 Judgement 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 Optics, 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 than it is; that will make a small Fly, seem a Hornet; a Straw, a Staff; and a grain of Mustardseed, a Bean. Such a Glass, a man's own apprehension, and imagination is, in the viewing of his condition. They make the things of a condition, seem bigger to us, than 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, etc. 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 Legs, (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 Tried, 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 Trials 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, showeth the mistakes of men, concerning Happiness, and makes it appear by Experience, that it did not lie in Honours, or Pleasures, or Riches, etc. And Observe how he closeth his Book, with a discovery of that, wherein man's Happiness lieth, Chap. 12. 13. Hear the conclusion of the whole matter, Fear God, and keep his Commandments, 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 showeth 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, etc. 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 Tully's 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, etc. come to hand, it teacheth him, to put the question to himself, Are there not better things than 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 evil 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 seven 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 judgement 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 chastened, while wicked men have, what heart can wish. Now, how came David, to have his Judgement 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 unveiled. The Word of God, will help us, to Interpret the Works of God. It will help us to see within the vail 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 show 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 wondered 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 gone into the Sanctuary, he would have found, The way of the wicked did not prosper. And he found it afterwards, as appear vers. 3. Pull them out, as Sheep for the Slaughter, etc. 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 intent 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 its 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 its Improvements. It is in viewing, and making a judgement 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 show 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 Its Improvements. As the Scripture showeth 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 shows 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 showeth 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 show, How a man might get profit by an Enemy. The Scripture is nuch in showing 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 showeth us, that they are improvable, but withal showeth us, how we may improve them. There is a Story of a Roman, who was Accused of Witchcraft; The Reason given was this, That when his Neighbour's Land brought forth little, his brought forth abundantly, though there was but a hedge betwixt them. So this was the Charge, That by Witchcraft, he drew all the Strength, and Fatness of their Soil 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 Witchcrafts; 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 only teacheth that. Alchemists tell us, There is an Art, of turning Base Metals, 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 making Thorns, bear Grapes; and of making Thistles, bear Figgs. (i. e.) When a condition is Thorny, and Prickly, the Scripture showeth 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 Sailing by the Wind of a Condition, let it blow from what quarter it will. It is reported, That those that Sail 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 Sails 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 avoid them. A man can never take a right view of a condition, till he hath viewed it, with its Dangers, Snares, and Temptations. Of these, the Scripture makes a Discovery two ways.  
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, etc.  
2. The Scripture presents us, with the Examples of those, that have miscarried, and fallen by their conditions. It showeth us, against what Rocks, some in their Sailing, have dashed their Ships. Deut. 32. 15. Jesurun waxed fat, and kicked. Neh. 13. 26. we find how Solomon miscarried in his Prosperity. Nabuchadnezzar 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 rendered 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 knowledge 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 judgement 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 highminded: 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 fisher-men's Nets, They have Led, to make them sink; 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 Led 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, etc. 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 man's happiness lieth not in them; that a man may have them, and yet be miserable; and that, being vanity, they cannot cure a man's 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 Sail 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 showing, 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 highminded; 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, etc. will shortly have an end. I shall close this, with that place, Jam. 1. 10. Let the Rich rejoice, 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, rejoice 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 sink, 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 its 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 rejoice, 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 Counterpoise the Misery, and Obscurity of Afflictions. Thus the Scripture showeth 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. Condition's 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, etc. 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 intermeddleth, with all wisdom. The words are diversely interpreted. In the Margin we read thus, He that separateth himself, seeketh according to his desire, and intermeddleth in every business. The meaning seemeth to be this, That a man, that seeketh after Wisdom and Knowledge, 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 judgement 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 Rejoice, as though they rejoiced not; and they that Possess, as though they possessed not, etc. This showeth 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 oftentimes Self in a condition, that hinders from taking a right View of a condition. If we could separate ourselves from our Conditions, and look upon them, as other men's 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 tidings of their Deaths. It was thought good he should be prepared for the tidings, 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, showed him what was his condition, he had been at a loss, 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 Judgement 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 show, 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 Fullness causeth to despise the Hony-Comb of the Gospel? Remember this, When a man's 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 Account 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 David's 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, utinam vel coelebs vixissem, vel orbus periissem. Oh, that I had either lived Unmarried, or died 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 showeth, 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, etc. 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 highminded: 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 men's 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 highminded. Thus, many abuse the good things of this life; Their Wealth, their Apparel, their very Meat, and Drink; by putting them to other uses than God intended them for. As the Lord complaineth, Hos. 2. 8. She did not know, that I gave her Corn, and Wine, and Oil, and multiplied their Silver, and their Gold, which they prepared for Baal. They put those things to other uses, than 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 misusing, 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 Clothed her with Broidered Garments, and fine Linen, and Silk; He had decked her with Ornaments, Chains, Bracelets, Jewels, and Gold; He gave her fine Flower, and Honey, and Oil. 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 ourselves, 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 Threatening. Because thou didst not serve the Lord with joyfulness, and gladness of heart, for the abundance of all things; Therefore, etc. 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 cheerfully. When He enlargeth our estates, He expecteth the enlargement 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, etc. Where he showeth, what uses men should put their Riches to, (viz.) to do good with them, to feed the hungry, to clothe 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 David's 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, etc. 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 footstool, 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 showeth, 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, than 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, than 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 emptiness, 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, than (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 height 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 height of his Prosperity, and when he sat 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 Eats 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 fantasy, and a dream. Those then, that would make a Judgement 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 satisfy 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 itself. 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, etc. 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, than 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 Journey, 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 ourselves, 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, etc. 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 showed 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 burdens, (viz.) of Dangers, Temptations, Cares, Duties; and here is the greatest of all, that of an Account: Rom. 14. 12. Every one of us, shall give account of ourselves too God. By giving an account of ourselves to God, is (no doubt) employed; A giving an account of ourselves, in relation to our conditions, (viz.) What we have been? What we have done? How we have demeaned ourselves 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. Knowledge; 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 account. Remember; We are accountable to God, for whatsoever we have from God. The World is but God's great Family, He is the Great Householder, and every man must give an account to Him of the things wherewith he is entrusted. We read, Luk. 16. 2. How the unjust Steward is called to an account; Give account of thy Stewardship, etc. Every man is a Steward, and hath somewhat, wherewith he is entrusted. Some have the things of the world, as Honour, Wealth, Authority, etc. 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 Account 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 than 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 Solomon's 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 account 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 Account of.  
Thus for the second thing, whereby a Judgement 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 Zion; ver. 4. They did lie upon beds of Ivory. They did eat the Lambs out of the Flock: They did Chant to the sound of the Viol, (they had their Music 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 Ointments, (they had their precious Ointments, 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 Fullness, 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 Zion; and, that they had their Ivory Beds to lie upon, and their Lambs and Calves to feed on; and their Music to delight them in; but were not mindful of joseph's Afflictions: And therefore see how they are threatened, 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 clothed 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 man's Abundance is naught for him, that makes him to forget the Wants of others: That, that man's Prosperity is naught for him, that makes him to forget the Afflictions of others: That, that man's 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 brethren's Bonds, and Miseries. This sympathy the Apostle calleth for, Rom. 12. 15. Rejoice with them that rejoice, and weep with them that weep. q. d. What ever a man's particular condition is, It should not hinder him from sympathising with others in their conditions. Rejoice with them that rejoice. 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 Public, and the people of God in general, You ought to rejoice in their rejoicings. 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 days 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 Rejoicing condition. You may see, how, in the height of his prosperity, he did sympathise 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 show you, How a man may make a Judgement 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 judgement of his condition, must first make a judgement 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 judgement 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 than you will ask, What is the work, and what are the duties, that he is to do in an Afflicted condition?  
Answ. I shall show 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 enquiring, 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 Metal. The Physician giveth Physic 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 inquire 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 Governor 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 ways, etc. This is some of the work we have to do in an Afflicted condition. As the Lord spoke 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 showeth 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 join with the Affliction, and to further it in the work for which it is sent. We must do by Afflictions, as we do by Physic; we do not only take Physic, but we also join with it, to further it in its working; we keep our Chamber, we take Broth, we forbear Studying and Working; and all this is to further its working. Afflictions, are Physic that God giveth us: and then it is right, when we join with the Physic, and further and help it in its Operation. When a Physician administereth Physic, to a diseased Patient, there are three things considerable, (viz.) The Physician, the Patient, and the Disease. And where any two of these join together, down goeth the third. If the Physician and the Patient join together, down goeth the Disease; if the Physician and the Disease join together, down goeth the Patient; if the Patient and the Disease join together, down goeth the Physician. So it is in respect of an Afflicted Condition: There is the Patient, the Physic, and the Disease. Now what is the reason, that the Physic of Affliction doth some persons no good? Surely this, The Patient and the Disease join 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 Physic. Affliction cometh, to set men's 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 joined with the Disease, and did all they could to obstruct the operation, and working of the Physic 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 than 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 man's 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 Governor 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 needest not trouble thyself, 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. etc. 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 than 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 acknowledge that all his ways 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 show itself in the lowest condition; so that we are apt to have better thoughts of ourselves, then of God himself; and to think, We are more just than 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 ways, and dealings with them, without considering their own ways, and how They had dealt with him.  
2. As it will help us to clear God's Justice, so to admire his Mercy, in that he doth punish and afflict us, less than 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 than 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, than we find, they are sent to cure the Soul of some disease, as pride, and worldliness, etc. 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 embitter 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. Eyeing Sins as well as Afflictions, will help us to possess our Souls in patience, and to suppress all risings and smoaking 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 than 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 knows he hath deserved the gnashing of teeth? and the burning of a fever, 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. Eyeing our Sins as well as our Afflictions, will make the burden 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 burden of their Affliction, is, because Sin is no burden to them. Where 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 straightenings. Afflictions are straightenings. 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 straightenings. 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 midst of our outward straightenings, our hearts be not straitened towards God. It must be our work to keep our hearts open, when the Lord shuts us up by Affliction. God's Afflicting, is called Gods shutting up, Deut. 32. 30. Except the Lord had shut them up. Sometimes a man and his comforts walk 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 shutting up by Affliction. There is a double hedge that God makes about a man, (viz.) an hedge of Protection, that no Evil can come at him; (Thus he did about Job.) And then a hedge of Affliction, that no Good can come at a man, This is a hedge of Thorns. Thus the Church complaineth, Lam. 3. 9 He hath enclosed my ways with hewn 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 midst of our shutting up, our hearts be not shut up towards God. Jam. 5. 13. If any be Afflicted, let him pray. Where the Apostle showeth 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 showeth, what was the behaviour of God's People, and what they did in the day of their affliction and trouble, (viz.) they did Visit the Lord; and so showed 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 pour 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 showed him my trouble. So Psal. 18. 6. In my distress I called upon the Lord, and cried 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 Privilege, that in an Afflicted condition we have a God to go to; to whom we may make known our condition, and show 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 beg of Him what we need for the condition: viz. Shoulders of Patience for our Burdens, 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 midst of your outward straightenings.  
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 Roman said, He could not hearken to the Laws, for the rattling and noise of Arms. So the noise 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. showeth how it is with Godly men when they are in Affliction. And then Vers. 10. He openeth their ear to Discipline. We must know, Satan 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 show what it is. But the great thing they are to do, is to hear the Rod. The Rod hath a Voice, which should be harkened 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 broke the Mountains; After the Wind came an Earthquake; After the Earthquake, came a Fire; After the Fire, came a soft still Voice. Remember, after the noise 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 only 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 Isaac, 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 die, 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 Resign, 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 laid 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 burdens that lie upon his outwards, (viz.) His Person, Estate, etc. and layeth them as a burden 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 its 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, than a man can in muddy water. This laying of Afflictions to heart is unlawful; when they are laid 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, than 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 plaster, to heal the diseases and distempers of it; (viz.) to heal its Pride, and Worldliness, and Vanity, etc. 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 ourselves. 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-breathed. 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 backdoor, to let a man out. There are many that would make a backdoor of their own; but God is wiser than they, and knows how to deliver them. Job 14. 14. All the days (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 Noise 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 stays, and we are too apt to stay ourselves upon them: And therefore the Lord pulleth them away, to make us stay ourselves upon Him. As the Lord speaks, Isa. 3. 1. Behold, I take away the stay and the staff, etc. 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 concur, to make a man's 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, etc. 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, than 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 David's 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 judgement 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 show you, that you are to make a judgement 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 yourselves, 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 Spiritual 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, etc. 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. Christian's 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. Christian's 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 show 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 aim, and end, in sending them. And we 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 Zion, 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 tried. Job (chap. 23. 10.) saith in his Afflicted Condition, When he hath tried me, I shall come forth like Gold. (i. e.) Pure and Glistering. He should come forth better than 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 Pharaoh, at the end of every Plague that befell him, That his heart was hardened. He went in hardened, 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 pains, 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. God's Furnace of Affliction, is, for a Transmutation of Metals, 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 boil up, but it did not boil 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, than 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 yoke, etc. 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 Repent. The Rod gave him a Turn, and he was Reform 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 Witness. 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 ourselves 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 yourselves? Can you say, We have often heard, What a Proud, and Stubborn, and Perverse-Creature, man is; Like a Bullock unaccustomed to the Yoke. Such a creature I myself am, apt to forget my God, and to forget myself: 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 showed 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 cried 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 creatures' 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 Wormwood 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, Covetousness, and of overloving the Creature, etc.  
5. What Instructions hath the Rod sealed concerning Duty? I have heard, out of God's 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 days. 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 alas! I heeded not the Instruction: I was loose, and formal, and took that liberty to myself, 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 Plougher: And every Affliction is God's Plough, that makes Furrows 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 Ploughed? but by the Crop it brings forth. If it bring forth nothing but Weeds, or Briars, or Thorns, we cannot say, That it was good for that Land, that it was Ploughed. Joh. 15. 1. God is compared to a Husbandman. Now a Husbandman 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 Ploughmen. An Husbandman 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 man's outwards, and those are, Such Instruments as he makes use of, in Afflicting. An Husbandman in his Field, hath some to Blow, 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 always Ploughing, he hath his time to be Sowing too. As you may see, Isa. 28. 24. God's Afflicting, may well be compared to Ploughing, and that in these respects.  

1. Ploughing altereth and changeth the face of the Earth. If you Plough 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 man's condition. It turneth a Naomi, into a Marah, Naomi signifieth, pleasant, and Marah bitter. Ruth 1. 20. It is said, in Mic. 3. 12. Zion shall be Ploughed as a Field. Zion 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, etc. he showeth 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 waste, 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 Ploughed. So Afflictions make furrows, and leave marks behind them, upon a man's 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, etc. And see what I did to it, for the wickedness of my people Israel. This was a long time after God had inflicted his judgements 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, Ploughing 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 itself doth no good, there must be something else, or else there will be no Harvest. There must be Sowing as well as Ploughing. This we are to do, to see, Whether we are Sowed, as well as Ploughed. 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 Physic, and as those Physical means and remedies, that God useth for the curing of our diseases. As Physicians have their ways of curing corporal Diseases, by Diet-drinks, and Sweatings, and Purgations: So the Lord hath his Ways and Means of curing our Spiritual Diseases. As there are diseases to which our bodies are subject, (viz.) Surfeits, and Fevers, 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 its 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 Fever of Passion: The Spirit hath its Surfeits 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 inquire after, is, What work the Physic 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, etc. Physicians 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 Physicians call Pica, which is a desire to feed upon Trash: As some Women and Children, will eat Earth, and Coals, 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 taking some blood from us. And when God doth it, He doth it in the right Vein. When He takes away Riches, and Honour, etc. then he bloodeth us in one Vein. When he taketh away Wife or Children, Then he letteth us blood in another Vein. 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 Rankness 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, etc. We are to see, Whether 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 ourselves, is this, Whether Affliction, hath opened a way for Instruction to come to our Hearts? St. Bernard told a brother of his that was a Soldier, and a man of a Dissolute and Profane life; When he saw him sleight the good Counsel he had given him, He clapped his hand on his side, and said, One day God will make way to this heart of yours, by some Spear or Lance. (i. e.) He should receive some Wound in the Wars, 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, What 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 die. 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 flieth on't into passion against God himself: As you may read, Jonah 4. When God repented of the evil concerning Nineveh, it displeased Jonah exceedingly, and he was very angry. And see, In a pet he would die, Vers. 3. Take away my life from me, for it is better for me to die 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 die, than 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 die, then to live. Yea, he proceeds so far, as when Vers. 9 God asked him, Whether 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. We 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, Whether 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 inquire 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 inquire 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, Why 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 temporals as the Jews were. The Law was to the Jews, a Conditional Covenant for temporals, (viz.) for outward Prosperity, and long Life, and temporal Happiness in the Land of Canaan. We find the Old-Testament, runneth most upon temporal promises. As we may read, Deut. 28. Leu. 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 otherways. 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 always intimate what shall be, But only this, That, what ever be, it shall be for good. So then, having a Covenant made up of better promises, than those that are temporal, it should make us willing to be at God's disposing concerning temporals. 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 Father's 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 ourselves. Our choosing, would be like a child's in an Apothecary's shop, who chooseth the most painted box, when it may be, there is nothing but Ratsbane and Poison in it. We are apt to judge of Conditions, by their outside, and never look what is within the condition. That man that looks no further than 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 Ratsbane for Sugar, Hemlock for Parsley, and the Berries of deadly Nightshade for Cherries. As there is need for a great deal of Spiritual Wisdom, to judge of conditions; so also to choose conditions. The consideration of our weakness and folly, should move us, to make the Lord our chooser for us. How quickly should we undo ourselves, 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 Poison; and instead of Blessings, choose things Burdensome; 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 than fit Wives; Whereas the comfort of Marriage, lieth in fitness and suitableness of Spirit. The fineness of a shoe, is not that that makes it easy, 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, What fault he found with her? Is she not Honest? Is she not Beautiful? He putting out his Foot, showed them his shoe, and said, Is not this shoe new? Is it not finely made? And yet none of you know where this shoe 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 uneasy 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 knows what is best for man: He form man, and therefore knows 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 knows man's inwards, and knows 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 knows 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 knows our Spirits, knows 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 suit 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 shoe 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 its Strength and Operation, and so become Intoxicated and Drunken by it. This showeth, 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. We know Prosperity by Name, when yet we know not its Operations. We know Conditions as some know Herbs, (viz.) their Names, but not their Virtues; but the Skilful Physician knoweth them. God knows 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 Sovereignty and Lordship over us. He is an Independent Majesty, and we are dependent Creatures. We have a common saying, That beggars must not be choosers. We are all beggarly creatures, that have nothing but what we receive from God. We 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 saucy beggar, that will be the chooser of his own alms. We 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. We read of Pharaoh, 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 showers from Heaven, as other Countries had: For, Nilus at a certain time did overflow, and so did enrich the Land. Upon this, Pharaoh thought, that he depended not upon God, for the fruitfulness of his Country; and presumes to say, Is not the River mine? We must know, we are all dependent creatures: What 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. What do we deserve? We forget this, when we would have our own wills. When we would choose our Conditions, may not the Lord Answer us, as we do a proud beggar, that is not contented with his alms, Why, what do you deserve? Let God put us into what condition he will, we should consider, It is better than we do deserve. It is the confession of Jacob, Gen. 32. 10. I am less than the least of all thy mercies. Who 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: Whereas we shall be losers, in being our own choosers. There is comfort in leaving ourselves 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 man's 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, When he can say, This is not a condition that is of my own choosing, but the Lord hath chosen it for me. We 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. We 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 rejoice. We read of Rachel's passionate wish, Give me children, or else I die. And what got she by it? She died in Childbearing. We 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, etc. I shall refer you, to Jer. 42. 10. Jer. 43. 9, 10. Jer. 44. 26, 28. Where 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. We 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? Whether we did not place ourselves? 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 Highpriest. (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. We should consider, Whether we do not take the Honour to ourselves, of placing ourselves in conditions? We read, when Elijah was threatened 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 dost thou here, Elijah? And so he asked him again, Vers. 13. What dost 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 show 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 ask 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 inquire of the Lord. They sent to inquire 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 Lawful 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, etc. And another thing when we make ourselves 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 wait 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 Shepherd returned to some Travellers, 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 evils 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 thyself. When he had prayed before, to be kept from that hour, yet he cometh in with this, Father, Glorify thyself. (q. d.) What ever becometh of me, Yet Father, Glorify thyself. We should Imitate Jesus Christ in this, and say, Lord, Let not my will, but thy Will be done. We should in praying, either for outward good things, or against outward evils, say, as those did, Acts 21. 14. The will of the Lord be done. We 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, Ask according to the Will of God. It is not ask 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 its 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, than 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 ourselves 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 War, 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 showing 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 God's 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; Christ's 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, We may lawfully wish they had not been. We find the Lord himself wishing that, Psal. 81. 13. O that my people had harkened to me, and that Israel had walked in my way. So that, To wish, that those evils that offend God, had not been, is lawful.  
2. There are Evils Troublesome to us. And about them lieth the Question, Whether 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 show 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 ourselves 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 Judgement, 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 die. 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 yourselves, 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. Verse. the last, The Lord giveth Baruch a sharp reproof for this, And seekest thou great things for thyself? 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 rendereth 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 raiment 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 clothes 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, Mind not high things, but condescend to men of low estate. Mind not high things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And whereas our Translation reads it, condescend to men of low estate, in the Greek, it is only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and may be rendered, 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. Show 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 lieth beyond the line of conveniency. The Apostle saith, 1 Tim. 6. 9 That they that will be rich, fall into many snares, etc. 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 acknowledge, 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 liable 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 Sails: 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 ourselves, 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 shoe is the easiest, that fits our foot. It is said of Abraham, Gen. 13. 2. that he was very rich. The Hebrew word rendered rich, signifieth Heavy, viz. Abraham was very Heavy. Great things are burdensome, and heavy things; when things convenient are not so. They are attended with a double burden.  

1. A burden of Duties  
2. A burden of Cares.   
1. A burden 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 burden 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 man's 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 Nightmare; they feel a burden in their sleep, and think they have a Mountain lying upon their breasts. Know this, A Convenient estate is the most easy, and is not attended with those troubles and burdens, as Great things are. We know, Garments that sit close to us, are easiest for us. A loose garment, as a Cloak, etc. in a windy day, becomes troublesome. A staff is a help to a man in his Journey, but a Bundle of staves is a burden. From all this, you may gather, That a convenient estate is the most easy.  
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 Emperors, That they got nothing by being Emperors, 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 Pinnacle, 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, etc. They knew it well, for the Isthmian-Games were at Corinth, Vers. 24. So run that you may obtain. This showeth 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 overburdening 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 burdeneth 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 burdensome 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 Deathbed, and speaking of his hope of going to Heaven: The Minister Replied, Our Saviour telleth us, That narrow is the way, and straight 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 go to War? They entangle not themselves with the Affairs of this life. 2 Tim. 24. A loaded Soldier, 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 burden themselves with things unnecessary and cumbersome. I told you before, a staff in a Journey is helpful, but a bundle of staves is burdensome. It was the manner of the Jews, to wear long garments: But when they were to go a Journey, they did truss and tuck them up, that they might not hinder them in their Journey. 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 harken 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 show you in Four particulars, How you may judge, 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 Valleys; 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 days of Solomon, others think in the days 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, etc. As we read of Joseph, Who foreseeing the seven 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 Baruches 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 ourselves, 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, etc. 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 Exercises. 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 showeth, 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 midst of losses: It makes a man contented, whether he hath little or much.  
To Covetousness, there is nothing that is enough: But Godliness, showeth 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, than 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 rejoice more in the God of his Mercies, then in the Mercies of his God: Some rejoice 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 rejoice 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 cheerfully, 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 Ancient Proverb, No penny, no Paternoster. Godliness will destroy this mercinariness. Satan would persuade the Lord, that Job did serve him only upon that account; 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 preferments: 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 ways, 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 enjoys, 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 pre-eminence. This our Saviour showeth us, in Mat. 6. 33. Seek first the Kingdom of God, and its Righteousness, etc. 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 days 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, etc. 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 Father's 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 Pre-eminence? Answer,  
1. When we give them the pre-eminence, 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 than 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 pre-eminence, 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 pre-eminence, 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, etc. 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 Pre-eminence, 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 Pre-eminence, 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 disadvantageous 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 terms upon which it was offered. To have had deliverance was a temporal advantage: But to have accepted it upon those terms, (they found) would have been an Eternal disadvantage to them. Upon this account, did the Martyrs of Old, refuse life when it was offered them: They saw a temporal advantage cloyed 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 sweetened 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 Palace. 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. When they had nothing else to glory in, or fetch comfort from.   
1. When they had something else to glory in, and fetch comfort from: When they have had a large portion of outwards; yet they have rejoiced 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 spoke, in the day of her Captivity. You must know, God is the best Portion. Were a man's portion in this life, as large as from Sea, to Sea; were it as Glorious a Portion as solomon's 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; Which 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 Fullness 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. When Basil was tempted by the Emperor's Lieutenant, with offers of Money, and Preferment: He returned this Answer, Give me Riches that will last for ever, and Preferment that will endure 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. When 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 evil 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 Leper; 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 Catholic 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 overtopped 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 Evils, the quintessence of them, into one Catholic and Universal Misery (As it is reported of Caesar-Borgia, That he was so skilled, in the Art of Poisoning, that he could contract the Poison 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 Saviour's Counsel, Mat. 6. 19, 20. Lay not up for yourselves, Treasures on earth, where the rust, and moth doth corrupt, etc. 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 Thiefs 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 Thiefs 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; than 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 show us any good? But Lord, Lift thou up the light of thy countenance upon us. This is a distinguishing thing: Corn, and Wine, and Oil, 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 thyself. 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 die. Dare you die in an Unbelieving, and an Unregenerate Estate?  
2. It is good for a man to die 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 die daily. A Lion 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 days 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.