A Posing Question Put by the Wise Man, Treatise · Chapter 9

A Posing Question Put by the Wise Man · Treatise · Chapter 9

p. 108CHAP. IX.

8. THat that makes a condition Good for a man in this Life, is, Spiritualizing a Condition; when there is an extracting ſomething that is Spiritually good out of our outward, and temporal Conditions. Alchymiſts tell us, There is an Art, of turning baſer Mettals into Gold: So there is a Heavenly Art, of Spiritualizing temporal Conditions, and turning them into Heavenly Advantages. The Gracious man is the true Alchymiſt, that can extract ſomething that is Spiritual, out of that which is Temporal; and what concerns another Life, out of the things of this Life. We muſt know, there is an Art of Byaſſing conditions. A Bowl runneth according as you ſet the Byaſs; ſo conditions are according to the Byaſs you put upon them. When a condition is Spiritually Byaſſed, it moves a man Heaven-ward: Conſider how it is with Saylers; though they have a Side-wind, yea, a Wind that ſeems to blow againſt them; yet they have an Art of ſetting p. 109their Sails ſo, that they will make an advantage of thoſe Winds. So Grace, will teach every Man, ſo to manage his Condition, that, let the Wind of it blow from what place, or quarter it will, yet it ſhall be Advantagious to him, for the carrying him on, towards his deſired Haven, which is Heaven. We muſt know; Outward conditions are common to Good and Bad. But here lieth the difference; The Godly man, from a Heavenly Principle, makes a Spiritual Advantage of his condition, when another doth not. Some, when they are in Proſperity, or Adverſity, (being Carnal) underſtand not the Art of making a Spiritual Advantage of a Condition.

We know, there are ſome actions that are common to Men, and Beaſts; As to Eat, Drink, and Move, &c. The Beaſt doth it, and Man doth it. Now where is the difference? In this, when Man doth them, they are Reaſonable Actions, they are guided with Reaſon, and moderated by Reaſon; but when a beaſt doth them, they are the actions of a beaſt, and ſo they are but brutiſh. So it is in reſpect of conditions, they are common to good, and bad; but here lyeth the difference. A Godly man, being indued with a Principle of Spiritual Wiſdom, makes a Spiritual Advantage of his condition, be it what it will; when the other, haveing no ſuch principle, knoweth not how to do it. It is with Godly Men, in their worldly conditions, as it is with the Planets, which have a motion of their own, contrary to that Rapt Motion of the Heavens, whereby they are carried, and whirled about, in twenty four hours. So it is with Godly men, in their conditions, they are carryed about p. 110as the world is, in reſpect of conditions. In reſpect of their outwards, they are in the ſame condition with others, ſometimes Rich, ſometimes Poor, ſometimes High, ſometimes Low, ſometimes in Proſperity, and ſometimes in Adverſity: But in theſe conditions, they have a different motion from others; being directed by Grace, and the Spirit of God, they move Heaven-wards. Even in thoſe conditions, that ſeem to carry them down-wards, they have a motion upwards. We know in Scripture, Proſperity is called a Mountain; and Afflictions are compared to, and called Waters. As for Proſperity, which is called a Mountain, Grace teacheth a man, to get on the top of it, from whence he may ſee Heaven the better, as Moſes did the Land of Canaan, from the top of Mount Piſgah. Some there are, when their Mountain is made high, they ſet it between them and Heaven. And alas! what can a man ſee, when he is at the bottom, and foot of a Mountain? When a man, is on the top of a Mountain, then the Face of the Heavens, lyeth open to his View. Then a man may conclude, A proſperous condition is good for him, when it is not a Mountain, to hide Heaven from him, but to raiſe him up, more towards Heaven. So for an Afflicted Condition: Afflictions, are in Scripture, compared to Waters. Thus it is with ſome, when they come into theſe waters, they ſink, and are over-whelmed. Theſe waters run over them, and drown them. But with a Godly Man, it is otherwiſe; he ſwims upon theſe waters, and is like Noahs Ark in the Deluge, the higher the waters were, the more it was lifted up, towards Heaven: So the riſing of theſe waters of Affliction, p. 111do but lift a Godly man up, nearer to Heaven. So then, if a man would make a judgment of conditions, he muſt ſee, whether they are Spiritually good for him, by what Spiritual Extraction he maketh out of them, and what Spiritual Advantage he makes of them.

9. That that makes a condition good for a man in this life, is, An holy indifferency of Spirit, in reſpect of conditions. When it is indifferent to him, what condition he is put into, ſubmitting to the Will of God, and reſolving, Gods Will, ſhall be his. Then is a condition good for a man, when his Spirit is brought to this indifferency. In reſpect of Salvation, he is Abſolute; but in reſpect of outward conditions, whether to be high or low, he is indifferent, and ſaith, Let it be as the Lord will. When there is this ſubmiſſion to God in a condition, then it is good. Some there are, that have indeed, an indifferency of Spirit, in relation to Spiritual, and Eternal Good Things; but none, in relation to thoſe good things that are Temporal. They are indifferent, whether they have Grace, or not, &c. But concerning the things of this life, it is with them, as with Rachel concerning children, They muſt have them, or elſe they dye. Then it is right, when there is an indifferency of Spirit, in reſpect of outward things. When our hearts are not ſet, on this or that, worldly thing; but we are indifferent, whether we have it or not. If God will give them the things of this life, ſuch Spirits will be thankful; if God deny them, to them, ſuch Spirits will be content. Such a Spirit had the Apoſtle, Phil. 4. 11, 12. Not that I ſpeak (ſaith he) in reſpect of want, for I know both p. 112how to be abaſed, and how to abound, &c. And telleth us withal, that he had learned, in every condition, therewith to be content. (q. d.) As for theſe outward things, it is indifferent to me, whether I have them, or have them not; I will not be my own Carver, but am content, with whatſoever condition God ſhall put me into. A Gracious Spirit, is indifferent about all things, ſave-only thoſe, that concern the good of his Soul. As that Martyr, Mr. Bradford, anſwered, when one asked him at parting, What he would have to the Queen, No more but this, ſaid he, Tell Her Majeſty, If ſhe will give me my Life, I will thank Her; if ſhe condemn me to Perpetual Impriſonment▪ I will thank her; If ſhe will Baniſh me, I will thank Her, If ſhe will Burn me, I will thank Her. Herein the indifferency of his Spirit appeared; that, let the Queen deal with him, how She pleaſed, it would pleaſe him, and he ſhould therewith be content. Thus it is with a Gracious Spirit, It is content to be in what condition God ſeeth beſt for him. And this indifferency ariſeth from the Conſideration of theſe things:

1. From the conſideration of Outward conditions, and the Things of them, that they can neither make a Man truly Happy, nor truly Miſerable. Riches, and Honour, and ſuch things, cannot make a man truly Happy. A man may be Rich, and yet a Reprobate. Happineſs lieth in higher Things, and higher Enjoyments▪ And ſo likewiſe, Troubles, and Croſſes, and Afflictions, cannot make a man truly Miſerable. It is Sin, not Sufferings, that doth that. This Chryſostom knew, by returning that Anſwer to the Empreſs, who p. 113Threatned what She would do to him; Tell Her, (ſaid he) Nil niſi peccatum timeo, I fear nothing but ſin.

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

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

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

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

p. 11410. That that makes a condition good for a man in this life, is, A mans behaviour in his condition. Then it is right, when nothing from God, diſpleaſeth us; and nothing from us, diſpleaſeth God. When we are contented, with all the Lords dealings with us; and make it our care in a condition, that our carriage may be ſuch, that it may not diſpleaſe him. Some there are, that if God put▪ them into a proſperous condition, and waters of a ful cup are wrung out to them, it pleaſeth them well. But then, in that condition, it is not their care to pleaſe God; they abuſe their Proſperity, to Pride, and Luxury, Gluttony, and Drunkenneſs. As it is ſaid of Jeſurun, Deut. 32. He waxed fat, and kicked. Some there are, that if God put them into an Afflicted condition, are not pleaſed with what God doth, neither do they pleaſe Him, in what they do, in that condition. As thoſe Diſpenſations of God, are unpleaſing to them; ſo their behaviour, in that condition, is ſuch, that it is moſt diſpleaſing to God. How many do Fret, and Murmur, and break forth into the indecencies of paſſion, againſt God? As that Wicked King of Iſrael ſaid, This Evil is of the Lord, why ſhould I wait any longer? So conſider, Then a condition is good for a man;

1. When nothing that comes from God, diſpleaſeth him, let him put him in what condition he will. Let God ſet him up, or caſt him down; let Him feed him, with pleaſant bread, or with the bread and water of Affliction; Let Him ſet him upon the Throne, or on the Dung-hill; Let Him be a giving God, or a God taking away: Yet he is not diſpleaſed with Gods dealings with him. You may remember, what Eli ſaid, when the ſad p. 115News was brought him, concerning what God would do by him and his houſe; his Anſwer was, 1 Sam. 3. 18. It is the Lord, let him do what he will. Thus did Hezechiah, Iſa. 39. 8. Thus did Job, when he received the ſad News, concerning the loſſe of his Children and Goods, ſaid he, The Lord gives, and the Lord takes away. Bleſſed be the Name of the Lord.

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

I. Whether God's dealings with us, pleaſe us; and our carriage, in our condition, pleaſe Him? The Truth is this, Moſt of us, deſire that God would pleaſe us in our conditions, and give us, what we deſire. As Sampſon ſaid of the Woman of Timnah, Give her me, for ſhe pleaſeth me well. So ſay ſome, Give me this, and that, put me into ſuch a condition, for it pleaſeth me well. But here is the Sin, They have no care to pleaſe God, in their condition. It is with them, as with the people of Iſrael, who asked meat, for their luſts. And as thoſe, of whom the Apoſtle James ſpeaketh, They ask, that they may ſpend it upon their lusts. So that, a condition is then good for us, when nothing from God, p. 116diſpleaſeth us, and nothing from us, diſpleaſeth God in the condition.

II. That that makes a condition good for a man in this life, is, a mans enjoyment of himſelf in his condition. An holy and comfortable enjoyment of a mans ſelf, in a condition, ſpeaketh his condition good for him. The enjoyment of God, and the enjoyment of our ſelves, in a condition, makes a condition good for us.

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

2. Concerning an Afflicted condition. How many are there, that do not enjoy, but loſe themſelves in that condition? There are many, when p. 117they are loſers in the world, do loſe themſelves to both, by their Impatiency, Murmuring, and Fretfulneſs. Our Saviour ſaith, Luk. 21. 19. In your patience, poſſeſs ye your Souls, (i. e.) poſſeſs ye your Selves. It telleth us, that an impatient man, doth not poſſeſs, nor enjoy himſelf. It is with an impatient man, as it is with ſome children, when you anger them, by taking away what they have in one hand, they throw away, what they have in the other hand too. Thus Satan tempts ſome, to throw away themſelves, when they find, that other things are taken away; and ſo they loſe themſelves in a condition. Let me tell you, that condition, in which a man enjoyes Himſelf, is good; in which he enjoyes his Reaſon, and regulates his Affections, and Paſſions by it. As Solomon ſaid, That in the midst of his Aberrations, his Wiſdom remained with him. (i. e.) he had his Judgment, and Underſtanding about him. We ſhould bring our Affections, and Paſſions, to the Examination of Judgment, and Reaſon. If he rejoyce, it teacheth him, to put this queſtion to himſelf, What reaſon have I for it? And if he grieve, What reaſon have I for it? Is the thing worth my joy? and worth my ſorrow? So, to cloſe up this, enjoyment of a mans ſelf, conſiſts in this, in a ſweet tranquillity of Spirit, and temper of Soul; which neither Proſperity, nor Adverſity can alter. It is an equal Minde, in unequal Conditions.

12. This makes a condition good for us in this life, Our Adorning our Condition. There are many, that are a ſhame to their conditions, doing that, which is unbeſeeming their condition. No man need to be aſhamed of his condition, if he p. 118be not a ſhame, to his condition. The Apoſtle ſpeaketh of Adorning our Generation, Phil. 2. 15. Among whom, ye Shine as Lights, in the midst of a crooked Generation. So ſhould a man adorn his condition: Though it be Dark, yet he ſhould Shine in it.

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

Anſw. In the Exerciſing and Acting the Graces of a Condition. The Stars in the Firmament, are an Ornament to it. So the Firmament of our Conditions, hath its Graces to Adorn it; the ſhining forth of which, is the Adorning of the condition. There are proſperity-Graces, and adverſity-Graces, and the acting of theſe Graces, is the adorning of the condition. A proſperous condition hath its graces, by the acting and exerciſing of which, a gracious Heart doth Adorn it. So an Afflicted condition, hath its Graces, which adorn it. It is ſad to ſee, how many are a ſhame, to their conditions; there being no appearance of grace, ſhining forth, ſuitable to their condition. We muſt know, as all Relations, and Conditions, have their Duties, ſo their Graces. Magiſtracy hath it's: They muſt be men, fearing God, Ruling in the fear of God, hating Covetouſneſs. Miniſtry hath it's Graces, As the Apoſtle ſheweth at large, in his Epiſtle to Timothy: Which Graces, are for the Adorning of their Profeſſions. So conditions have their Graces too, by which they are Adorned. A thankful Spirit, and a publique Spirit, and a bountiful, and inlarged heart, adorn a Proſperous Condition. As on the contrary, a patient, and meek, and humble Spirit, ſubmitting wholly, to the Will of God, adorns an Afflicted Condition. As a man by Unthankfulneſs, and Self-ſeeking, &c. ſhames a p. 119Proſperous Condition: So ſome, by their Impatiency, and Fretting, and Murmuring, &c. ſhame an Afflicted Condition: Of whom, we may ſay, They ſhame their conditions, and their conditions are a ſhame of them. How many are there, that have made their condition to be evil ſpoken of, by being a ſhame to their condition.

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

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

1. He that will make a right judgment of his condition, muſt be much in inquiring of the Lord by prayer, what his minde, and meaning is in a condition. As prayer is the means, by which we come to know the mind and meaning of God, in his Word, ſo alſo in his Works, and ſo in thoſe conditions he puts us into. We read of Jeremiahs inquiry, concerning the proſperous condition of the wicked, Jer. 12. 1. Why doth the way of the wicked proſper? We are indeed, to take heed, of putting abſolute Interrogatories to God; as if he were bound, to give an account of His Providences to us. Yet we may lawfully go to Him, in a humble way, to ſee what is His Minde, and Meaning in a Diſpenſation, and in a Condition. It is our Duty, to get as near God as we can, to know this. This is one thing, Job, in his Afflicted condition, did deſire of God, Job. 10. 2. Shew me, wherefore thou contendest with me. (i e.) what this Affliction meaneth? whether it proceed from love, or hatred? p. 120whether it intend good, or evil? Are you in a proſperous condition, and would you make a judgment of it, whether it be good for you? Or in an Afflicted condition? The way to make a judgment of your condition, is, to be much in ſeeking to God by prayer, to know His minde, and meaning in a condition. Although the Apoſtle ſpeaketh of prayer, as a Duty, moſt ſuitable to an Afflicted condition, Jam. 5. 13. If any among you be afflicted, let him pray. Yet let me tell you, Prayer is a duty, that ſuits with every condition. As we are to enquire into the meaning of God, concerning Afflictions, ſo concerning a Proſperous condition: if he putteth us into it, we are to begg of Him, the interpretation of the condition. Many there be, that never ſay, as Rebecca did, Why am I thus? In theſe enquiries concerning conditions, we muſt know, we are not ſo much, to enquire after the reaſons of Gods dealing ſo with us, as of our duty, what we are to do in that condition. So then, prayer is a means, by which we muſt come to make a judgment of our condition. We ſhould get as near God as we can, to hear what He ſpeaks concerning our condition. As it is the Pſalmiſt's expreſſion, Pſal. 85. 8. I will hark, what the Lord will ſpeak. So we ſhould harken, What the Lord will ſpeak, concerning our condition. There is no man, can give a right judgment of an earthly condition, till he hear ſomething from Heaven, concerning it. There was of old, this cuſtom among the Romans, That it was not lawful, to propoſe any matter of moment in the Senate, priuſquam de Caelo obſervatum erat, before their Wizzards had made their Obſervations from the Sky, and Heavens. p. 121What they did Impiouſly, and Superſtitiouſly, we ought to do Piouſly, in reſpect of conditions (viz.) Not to make a judgment of them, till we have heard from Heaven, concerning them. It is not by the obſervation of the houſes of the Planets, or their Aſpects, or their Oppoſitions, or Conjunctions; ſuch an obſervation is forbid by a voice from Heaven. But we are to hearken, what the Lord ſpeaketh to us, concerning our conditions; and Prayer is the means, by which (though we are on earth) we have an anſwer from Heaven. The Jews had two means, by which they received Anſwers from God. Firſt, by the Mouth of the Prophets, when the Spirit came upon them. Secondly, by the Prieſts, when they put on the Breſt-plate of Judgment. Thoſe wayes of Underſtanding the Minde of God, are ceaſed. We have the Word to go to, and Prayer, to make uſe of, Jam. 1. 5. If any man lack Wiſdom, let him ask of God. The Apoſtle ſpeaks there, of a man in an Afflicted condition, and ſpeaks to ſuch in an Afflicted condition, as thoſe that need Wiſdom, both for the managing of their condition, and for the making a right judgment of it. He telleth them, what they muſt do, they muſt ask this Wiſdom of God. It is as if the Apoſtle ſhould ſay, When you are in ſuch a condition, you need wiſdom.

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

p. 1222. Wiſdom, to find out our duty in a condition. There are ſeaſonable, and proper duties, which belong to, and become every providence and diſpenſation. Now here is Wiſdom, to find them out, and to know what we have to do in our condition. It is ſaid of the men of Iſſachar, 1 Chron. 12. 32. They had underſtanding of the times, and knew what Iſrael ought to do. So, there is wiſdom required of a man, to know what to do in every condition. As one, being invited to a Feaſt, asked the Philoſopher, who was his Tutor, How he ſhould behave himſelf; Remember thou art a King's Son, (i. e.) Behave thy ſelf, as becometh thy Birth, and Dignity. So here is Wiſdom, to know the duties of our condition, and accordingly to behave our ſelves.

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

2. He that will make a judgment of his condition, muſt be much in ſearching himſelf, to ſee what he is in a condition. I have ſaid before, The condition is to be judged of by the perſon, and that conditions are to men, as they are to, and in, their conditions. Here is the miſtake of many, they go to make a judgment of their conditions, before they make a judgment of themſelves. Our Saviour ſpeaketh, in Mat. 7. 3, 4. of them that ſee a Mote in their Brothers eye, and diſcern not the Beam that is in their own eye. They would go about to reform others, before they reform themſelves. p. 123Thus ſome would go to make a judgment of conditions, before they make a judgment of themſelves; and that Ignorance is a Beam in their eyes, that keeps them from diſcerning a condition. There are ſome (as I have ſhewed you) to whom every condition is a Curſe; and ſome, to whom every condition is a Bleſſing. The great thing we are to do, is, to ſee of which number we are. Pſal. 77. we find Ver. 1, 2. David was in an Afflicted condition, and ſee what he doth in that condition. Firſt, he ſought the Lord, Ver. 2. In the day of my trouble I ſought the Lord. He made his Addreſſes to God. Secondly, he fell upon a ſearch of himſelf, Verſ. 6. I communed with my own heart, and my ſpirit made diligent ſearch. Where we ſee, he both ſought the Lord, and ſearched Himſelf. So that before a man can make a perfect judgment of a condition, there muſt be a ſearching of himſelf. There muſt be a communing with his own heart. We muſt underſtand our ſelves, before we can underſtand our condition. Eccleſ. 9. 2. No man knoweth love or hatred, by what is before him. When a man looks only upon the outward Diſpenſation, (viz.) Riches, and Honour, on the one hand; and Croſſes, and Afflictions on the other: A man may pore upon theſe, all the dayes of his life, and yet be never the wiſer; he may ſtare on them, till his eyes drop out, and yet not know, whether they are good, or evil for him, whether they ſpeak love or hatred. But then you will ask, What ſhould a man do in this caſe, that he may know? He muſt not look ſo much on things without him, as things within him; he muſt not ſo much eye, what his condition is, as what he is in his condition. It is p. 124not for a man to look what God doth without, but he muſt look what God hath done within him; to know the meaning of an outward Diſpenſation. Hath God made you one of His? hath He ſhed his Love abroad in your hearts? hath He given you, the New Name, which none knoweth, but he that hath it? have you, the Engravings of Heaven on your Spirits? have you Love to Jeſus, written upon your hearts? and Holineſs to Jehovah, upon your Fore-heads? By this, you may know the meaning of a condition. As it was ſaid of Luther, That he knew, what was done in Heaven, by what was done in his own heart. Much more may we know the meaning of what is done on earth, by what is done within us. The outward Diſpenſation is dumb, and ſaith nothing of it ſelf, in reſpect of Love and Hatred; it is ſomething within a man, that muſt ſpeak that. There is an expreſſion, Pſal. 25. 14. The Secret of the Lord, is with them that fear Him, and he will ſhew them His Covenant. We muſt know, in Gods Diſpenſations, there is a Secret; a Secret of Love, and a Secret of Hatred, and this lyeth hid in the Diſpenſation; ſo that a man, may look long enough upon the outward diſpenſation, and not ſee the Secret, that is in the diſpenſation. Now the Godly Man, and he that feareth God, knoweth this Secret of a Diſpenſation. God ſheweth ſuch a one His Covenant, ſo that he finds all coming in by Covenant, let it be what it will, whether outward Bleſſings, or outward Afflictions. In a word, Thoſe that will make a judgment of their outward condition, muſt know, that all is Good, to thoſe that are Good; and all is Evil, to thoſe that are Evil. Wrath, and Hatred, and Hell, are written p. 125on a wicked Mans outward mercies, and on a wicked Mans outward miſeries. Hell is Engraven, on the very Tooth-ach of a Reprobate. As on the contrary, Love is written, not only upon the Mercies, but alſo upon the Miſeries, of a Godly Man. Bleſſedneſs is engraven upon his Afflictions, and Perſecutions. So you ſee, that he, who will make a judgment of his condition, muſt firſt make a judgment of himſelf.

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

1. He that will take a right view of a condition, muſt view it by Scripture Light. David was miſtaken, about conditions, till he went into the Sanctuary, and by the Light there, he ſaw, what he did not before diſcern. Many men, ſet up falſe lights, and view conditions by them, (viz.) the Judgment and Opinions of others, and their own Apprehenſions and Imaginations; Theſe are Glaſſes, through which, many look upon conditions, which make but falſe Repreſentations. Some tell us, In p. 126the Opticks, there is a Glaſs, that will repreſent a foul dirty way, ſo green and pleaſant, as if it were covered with Carpets. Through ſuch falſe Glaſſes, do many view their conditions. There are Magnifying Glaſſes, that will repreſent the Object, far bigger then it is; that will make a ſmall Fly, ſeem a Hornet; a Straw, a Staff; and a grain of Muſtard-ſeed, a Bean. Such a Glaſs, a mans own apprehenſion, and imagination is, in the viewing of his condition. They make the things of a condition, ſeem bigger to us, then they are. Thus ſometimes, the comforts of a condition, and the croſſes of a condition, are repreſented to us, bigger than they are. Now, he that will take a right view of a condition, muſt lay aſide theſe falſe lights and glaſſes, and muſt view his condition; by Scripture-Light. And that for theſe reaſons:

1. The Scripture will help a man, to make a true diſcovery of the things of a condition. The Scripture giveth us the beſt account of what the things of a proſperous condition are, (viz.) Riches and Honour, &c. And it gives us the beſt account, what Loſſes, and Croſſes, and Afflictions are. As for the firſt, The Scripture telleth us, They are all but Vanity. And that the beſt things of this world, ſtand upon two lame Leggs, (viz.) Uncertainty, and Inſufficiency. Nay, it is obſervable, it doth not tell us the vanity of outward things, only Notionally, but delivereth it to us as a Truth, that hath been Experimented and Tryed, by thoſe who both had a Will, and alſo Ability, to make the p. 127Experiment. Thus you find Solomon did; and, in the Book of the Eccleſiastes, we have him, giving in his Experiments, concerning the beſt of outward things, in this ſhort Sentence, All is vanity. And then for Afflictions, the Scripture ſets up a Light for us, for the taking a right view of them. And telleth us, what Verdicts have been paſſed, by thoſe who have had Tryals of them. Among others, David, who ſaid, It was good for him, that he was Afflicted. To cloſe this: Scripture Light, in reſpect of this particular, muſt needs be a great advantage to a man, in his taking a view of his condition.

2. The Scripture will help us to view a condition, by diſcovering to us, What thoſe things are, that make a condition good, and without which a condition is not good. The Scripture is much, in making out to men, what it is, that is good indeed. Solomon, in his Eccleſiastes, ſheweth the miſtakes of men, concerning Happineſs, and makes it appear by Experience, that it did not lie in Honours, or Pleaſures, or Riches, &c. And Obſerve how he cloſeth his Book, with a diſcovery of that, wherein mans Happineſs lieth, Chap. 12. 13. Hear the concluſion of the whole matter, Fear God, and keep his Commandements, for this is the whole duty of man. It is the Totum hominis, the whole, and the All of man. The Scripture, doth not only diſcover to men, what the good and evil of this world is; but alſo, what it is, that is good indeed, without which, a condition is not good, and with which, a condition is not evil. It ſheweth a man, That, without controverſy, this is good for a man in this life, (viz.) Pardon, and Peace, and Union p. 128with God, and an Intereſt in Jeſus Chriſt, &c. Thus the Scripture helpeth a man, in viewing, by directing him to diſcover, what is good indeed, and makes a condition good to a man. It holds out a clear light to a man, by which he may find out, what it is, that ſpeaks his condition good. Augustin ſaid, of Tullies Works, They were once ſweet to him, but now he found, no ſweetneſs in them, becauſe he found not Jeſus, mentioned in them. The Scripture directs us, in the viewing of a condition, to do, as a man doth, when he cometh into a Richly-furniſhed-Shop, ſeeking after ſome rare piece of ware; though many be brought to his hand, yet he layeth them all aſide, till he find the piece he deſireth, and looks for. So it is in viewing the good of a condition, the Scripture will direct a man, to lay all aſide, till he come to diſcern, that which is good indeed. In a proſperous condition, when Honour, and Riches, &c. come to hand, it teacheth him, to put the queſtion to himſelf, Are there not better things then theſe? So in an Afflicted condition, it teacheth a man, to lay his Croſſes, and Troubles, and Afflictions aſide, and to put the queſtion to himſelf, Whether there be not greater evils than thoſe? And whether evils of Sinning, be not greater, than evils of Suffering. The Scripture teacheth a man, to view a condition, as Samuel did the Sons of Jeſſe, to find out David, whom the Lord had choſen. Jeſſe brings forth his Eldeſt Son, Samuel ſaid, That is not he: he then, brought his ſeaven Sons before him, And Samuel anſwered, Neither hath the Lord choſen any of theſe: and then he cometh to David, who was the man looked after. In taking a view p. 129view of conditions, we muſt know, the Rule is this, In viewing a Proſperous Condition, you may ſee Honour, and Riches, and other things of the world, paſſing by you; But, put them by, bid them ſtand aſide: Tell them, They are not the things, that make a man happy. So, in the taking a view, of an Afflicted condition, many evils may preſent themſelves to us; But the Scripture telleth us, That theſe are not the evils, that we are to look upon, as the worſt of evils.

3. The Scripture doth thus help us, in taking a view of our conditions; It unvayles conditions, and unfoldeth the Myſteries of a Condition; without which, a man cannot take a right view, nor make a right judgment of his condition. We find David, ſtumbling at the proſperity of Wicked men, and at the adverſity of Godly Men; He knew not, what to think of it, When he ſaw waters of a full cup, wrung out to the one, and waters of Affliction to the other; he began to think, that he was on the wrong ſide, and that he had made a wrong choice: And theſe words were coming out of his mouth, That he had cleanſed his heart in vain. (i. e.) He was about to ſay, It was in vain for him, and others, to be Godly, if thus they were dealt with, in this life; if they muſt be afflicted, and chaſtned, while wicked men have, what heart can wiſh. Now, how came David, to have his Judgment rectified, concerning theſe Diſpenſations of God? He telleth us, He went into the Sanctuary, and there he underſtood the Myſtery of theſe Diſpenſations: There he found the Riddle Unfolded, and theſe Providences Unvayled. The Word of God, will help us, to Interpret the Works of p. 130God. It will help us to ſee within the vayl of a condition, and to ſee the Wheel within the wheel. It will teach us, not only to look on the Motions of the wheels without, but will ſhew us, the Motions of the Wheels within. Jer. 12. 1. he puts the queſtion, Why doth the way of the Wicked proſper? He viewed their condition, and wondred at it. It was a myſtery to him, that ſuch men ſhould proſper, that did deal very Treacherouſly. The Prophet did not at firſt underſtand the Myſtery; Had he gon into the Sanctuary, he would have found, The way of the wicked did not proſper. And he found it afterwards, as appeareth verſ. 3. Pull them out, as Sheep for the Slaughter, &c. q. d. Lord, I partly ſee into the Myſtery of this Diſpenſation; I find that their proſperity, is but a preparing them, for the day of Slaughter. That thou doſt deal with them, as men do with thoſe Beaſts they intend for the Slaughter; They put them into the fatteſt Grounds, and the beſt Paſtures. Scripture teacheth a man, in viewing a condition, to view it upon both ſides: and indeed, till a man do ſo, he will never make a right view of a condition. Conditions are like that Cloud, by which God guided the Children of Iſrael through the Wilderneſs; they have their bright, and their black ſide. Some in viewing a condition, look only upon it's bright ſide, when the condition may have a black ſide. So, ſome in viewing a proſperous condition, look only upon the bright ſide, whereas, if they looked upon the other ſide, they would find it black, and diſmal. So concerning an adverſe condition, ſome look only upon the black ſide, and ſee nothing but what is ſad; whereas, if they looked upon the other p. 131ſide of their condition, they might ſee It Bright, and Guilded with Love.

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

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

p. 1322. The Scripture teacheth us, the Art of improving them. It not only ſheweth us, that they are improvable, but withal ſheweth us, how we may improve them. There is a Story of a Romane, who was Accuſed of Witch-craft; The Reaſon given was this, That when his Neighbours Land brought forth little, his brought forth abundantly, though there was but a hedg betwixt them. So this was the Charge, That by Witch-craft, he drew all the Strength, and Fatneſs of their Soyl into his, and by that means, Enriched his own Land, and Impoveriſhed theirs: Being brought before the Judges, be brought forth all the Tools, and Inſtruments, which he uſed in the Tilling, and Manuring of his Land: and anſwered, Haec ſunt veneficia mea, Theſe are my Witch-crafts; And withal, told his Judges, I am at Work, when my Neighbours are aſleep; I Work, when they Play: They are negligent, and uſe not that kind of Huſbandry that I do; and this is the true Reaſon, why my Crop exceeds theirs. Concerning conditions, it is thus, There is ſuch an Art of improving them, that ſome may be great Gainers, when others get nothing by them. This Art the Scripture teacheth us, How to make a Spiritual Advantage of Temporal Conditions. This is an Art, that Philoſophy teacheth not. Indeed, Philoſophy teacheth the Art of Moral improvements of conditions, but not Spiritual; Scripture onelyonly teacheth that. Alchymiſts tell us, There is an Art, of turning Baſer Mettalls, into Gold. Philoſophy goeth thus far, to teach us the Art, of turning conditions (as I may ſay) into Braſs, or Copper, or Silver; but it can never teach us the Art, of turning them into Gold; p. 133The Scripture only teacheth that. Whoſoever readeth the Works of Tully, Seneca, and others of that ſort, ſhall find indeed, excellent Directions, for the Moral improvement of conditions; but as for a Spiritual improvement, they tell you nothing. That was above their reach, and their light did not attain unto it. Now this great Art, the Scripture teacheth; it teacheth a man the Art, of makeing Thorns, bear Grapes; and of making Thiſtles, bear Figgs. (i. e.) When a condition is Thorny, and Prickly, the Scripture ſheweth a man, that he may gather ſweet and pleaſant Fruit, from the Thorns, and Thiſtles, of his Condition. As the Apoſtle ſaith, Heb. 12. 11. That Affliction yieldeth the quiet Fruit of Righteouſneſs. Where you ſee Thorns, bearing Grapes. In a word, The Scripture teacheth a man the Art, of Sayling by the Wind of a Condition, let it blow from what quarter it will. It is reported, That thoſe that Sayle into the Indies, find in ſome places, the Winds blow conſtantly for ſix Months one way, and for the other ſix Months, quite contrary. Let the Wind of a condition, blow which way it will, either from the North, or from the South; yet the Scripture teacheth a Chriſtian, the skill of ſetting his Sayles ſo, as that they ſhall further him in his Voyage towards Heaven.

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

p. 1341. By way of Caution. So it Cautionates men, concerning the dangers of a Condition, both Proſperous and Adverſe. As you may ſee, Deut. 6. 11, 12. and Deut. 8. 11, 12, 13. When thou hast eaten, and art full; Take heed thou forget not the Lord thy God. Forgetfulneſs of God, is that, that is to be taken heed of in a proſperous condition. The Scripture is frequent in giving ſuch Cautions, 1 Tim. 6. 17. Pſal. 62. 10. Jer. 9. 23. Let not the Rich Man glory in his Riches, &c.

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

p. 1356. Scripture-Light, diſcovereth another thing concerning Conditions; And that is this, What are the Alloys, and Correctives, of a Condition; without the knowledg of which, we can never take a right view of Conditions. On the one hand, the pleaſantneſs of a condition may deceive us; and, on the other hand, the ſeeming ill-favouredneſs of a condition, may make us miſtaken, in making a judgment of it. The Scripture diſcovereth this to us, What are the true Correctives of a Condition? What may allay the Sweetneſs, and Pleaſantneſs of Proſperity, that they be not too much lifted up? And what will correct the bitter ingredients of an Afflicted Condition, that they be not too much dejected and caſt down? It is ſometimes with men in conditions, as it is with thoſe that go to Sea, of whom the Pſalmiſt ſpeaketh, Pſal. 107. 26. They mount up to the Heavens, and they go down again to the depths. So it is in conditions. A man in a proſperous condition, when the waters of a condition are full, he is apt to be high, and high-minded: But he muſt know, waters of a condition may fall, and that conditions have their depths. There are the full Tides, and the Ebbs of a condition. It is ſometimes full Sea with a man; the comforts of a condition, flow in a pace, and then a man is apt to be lifted up. And then there is the ebb of a condition, when there is a decreaſe, and diminiſhing of thoſe comforts; and then men are apt to faint, and be caſt down. Now, Scripture-Light diſcovereth to us, what helps we have in this caſe. We know how it is with Fiſhermens Nets, They have Lead, to make them ſinck; and they have Cork at them, to make them ſwim. p. 136And both theſe are in Scripture, put upon outward conditions.

1. For a Proſperous Condition, There is Lead put upon it, to keep a man Low, and Humble; and to Sink him in that condition. The Scripture telleth us, of the Vanity of Riches, and Honour, &c. It telleth us, of the Brevity, Uncertainty, and Inſufficiency, that is in the Beſt of outward things. Withal, it acquaints us, with the Temptations, Cares, Troubles, Diſquietments, wherewith thoſe things are attended. It telleth us, That the increaſing of them, is but the increaſing of Vanity, and Vexation of Spirit. Again, it telleth us this, That a mans happineſs lieth not in them; that a man may have them, and yet be miſerable; and that, being vanity, they cannot cure a mans vanity. Now this is ſome of the Lead, that the Scripture putteth to a proſperous condition, to keep men low, and humble in it. The conſideration of theſe things, are as Ballaſt to a Ship, which makes it Sayl eevenly, and ſteadily. When a man is in a proſperous condition, his ſpirit is apt to be lifted up; and ſo it needs Ballaſt, to keep it from Fleeting at random, upon the waters of proſperity. Now the Scripture is much in ſhewing, what it is that ſhould keep the Spirit low, in a high condition. Thus, 1 Tim. 6. 17. Charge them that are Rich in this world, that they be not high-minded; and that they trust not in uncertain Riches. (Obſerve); There is the p. 137Ballaſt, and there is the Lead, to keep down the Spirit in a Rich condition, (viz.) They are uncertain Riches, 1 Cor. 7. 29, 30, 31. Brethren, the time is ſhort, and the faſhion of this world paſſeth away. q. d. Remember, The time is ſhort, for your enjoying of the comforts of this life, and the faſhion of the world goeth away; the world is upon Gate; and Marrying, and Buying, and Selling, &c. will ſhortly have an end. I ſhall cloſe this, with that place, Jam. 1. 10. Let the Rich rejoyce, in that he is made low; The Expoſitions of the place are divers, but without doubt, the meaning of the Apoſtle is this, (when he ſaith) Let him that is Rich, rejoyce in this, that he is made low. That is, There is no Rich man, but hath reaſon to be low, and humble, if he doth rightly conſider his condition. And that this is the meaning, appears by the following words, For as the flower of Graſs he ſhall paſs away. i. e. The beauty and glory of his condition, is but fading, and vaniſhing, like the Flower of Graſs. Here is Lead, to make the Spirit ſinck, in a high and proſperous Condition.

2. Concerning an Adverſe Condition, There the Scripture comes in with Cork, to make it Swim, and to keep up the Spirit of a man in that condition. That we may not be too much caſt down; it hath it's Correctives for the croſſes of a condition, and ſomewhat to allay the bitterneſs of ſuch a condition. It preſents us with ſomewhat, p. 138that helps to keep the head above water, and to keep a man from drowning, when the waters of Affliction overflow. Scripture puts ſomewhat under, to hold up the Spirit in that condition; (viz.) Promiſes, and Comforts, ſuited to ſuch a Condition; With God's End in Afflicting; With the ſweet Fruit of Afflictions; With what Good many have gotten by their Conditions; With what Afflictions are, being compared with the Glory that is to be Revealed. Theſe conſiderations are as Cork, that the Scripture puts to an Adverſe Condition. 2 Cor. 1. 5. As our Sufferings for Christ abound in us, ſo our Conſolations through Christ abound. Thoſe Conſolations are Cork to the Condition. The Apoſtle ſaith, Jam. 1. 9. Let the Brother of low degree rejoyce, in that he is exalted. He ſpeaks there, to Chriſtians that were in a low, and Suffering condition. And ſee, there was Cork, to make them hold up their heads, and ſwim in that condition; (ſaith the Apoſtle) he is Exalted. According to to the Original it is, foreign, in his ſublimity, being a brother, he is a Member of Chriſt. And the Apoſtle ſetteth before Chriſtians, the Dignity and Honour of their Spiritual Eſtate; to Counter-poyſe the Miſery, and Obſcurity of Afflictions. Thus the Scripture ſheweth a man, How he may be preſerved from the dangers, of the heights and depths of conditions; that neither proſperity may lift him up too high, nor p. 139adverſity 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.