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proof? We would all have continual Profperity, because it is cafy and pleafing to the Flefh; but we confider not the Unreafonableness of fuch Defires. And when we enjoy convenient Houfes, Goods, Lands and Revenues; or the neceffary Means God hath appointed for our fpiritual Good; we feek Reft in thefe Enjoyments Whether we are in an afflicted, or profperous State, it is apparent, we exceedingly make the Creature our Reft. Do we not defire Creature Enjoyments more violently, when we want them, than we defire God himself? Do we not delight more in the Poffeffion of them, than in the Enjoyment of God? And if we lofe them, doth it not trouble us more than our Lofs of God? Is it not enough, that they are refreshing Helps in our Way to Heaven, but they muft alfo be made our Heaven itfelf? Chriflian Reader, I would as willingly make thee fenfible of this Sin, as of any Sin in the World, if I could tell how to do it; for the Lord's greatest Quarrel with us is in this Point. In order to this, I moft earnestly befeech thee to confider,Reasonableness of prefent Afflictions,--and the Unreafinableness of refting in present Enjoyments 3as alfo of our Unwillingness to die, that we may poffefs eternal Reft.

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§ 2. (I) To fhew the Reasonableness of prefent Affictions, confider,they are the Way to Reft;--they keep us from miflaking our Reft, and from lofing our Way to it; they quicken our Pace towards itthey chiefly incommode our Flesh;and under them God's People have often the sweetest Fore tafles of their Reft.

$3 (1) Confider, that Eabour and Trouble are thi Common Way to Reft, both in the Courfe of Nature and Grace. Can there poffibly be Reft without Wearinels? Do you not travel and toil firft, and reft

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after? The for Labour is firft, and then follows the Night for Reft. Why fhould we defire the Course of Grace to be perverted, any more than the Course of Nature? It is an established Decree, that we must through much Tribulation enter into the Kingdom of God (a). And that if we fuffer, we shall also reign with Chrift (b). And what are we, that God's Statutes fhould be reverfed for our Pleafure?

$4. (2) Afflictions are exceeding useful to us, to keep us from miftaking our Reft. A Chriftian's Motion towards Heaven is voluntary, and not conftrained. Thofe Means therefore are most profitable, which help his Understanding and Will. The most dangerous Miftake of our Souls is, to take the Creature for God, and Earth for Heaven. What, warm, affectionate, eager Thoughts have we of the World, till Afflictions cool and moderate them? Afflictions fpeak convincingly, and will be heard when Preachers cannot. Many a poor Chriftian is fometime bending his Thoughts to Wealth, or Flefh-pleafing, or Ap plaufe; and fo lofes his Relifh of Chrift, and the Joys above; till God break in upon his Riches, or Children, or Confcience, or Health, and break down his Mountain which he thought fo ftrong: And then, when he lieth in Manaffeh's Fetters, or is faflened to his Bed with pining Sickness, the World is nothing, and Heaven is fomething. If our dear Lord did not put thefe Thorns under our Head, we fhould fleep out our Lives, and lose our Glory.

$5. (3) Afflictions are • aljo God's most effectual Means to keep us from losing our Way to our Reft. Without this Hedge of Thorns, on the right Hand, and left, we should hardly keep the Way to Heaven. If there be but one Gap open, how feady are we to find it, and turn out at it? When we grow wanton or worldly,

(a) Acts xiv, 221

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(b) 2 Tim. . 12.

worldly, or proud, how doth Sicknefs, or other Afliction, reduce us? Every Chriftian, as well as Luther, may call Affliction one of his beft Schoolmafters; and with David may fay, Before I was afflicted, I went aftray; but now have I kept thy Word (c) Many thoufand recovered Sinners may cry, O "healthful Sickness! O comfortable Sorrows! O "gainful Loffes! O enriching Poverty! O blessed "Day that ever I was afflicted!" Not only the green Paflures, and fill Waters, but the Rod and Staff, they comfort us. Though the Word and Spirit do the main Work, yet Suffering fo unbolts the Door of the Heart, that the Word hath eafier Entrance.

§ 6. (4) Afflictions likewife ferve to quicken our Pace in the Way to our Reft. It were well if mere Love would prevail with us, and that we were rather drawn to Heaven, than driven. But feeing our Hearts are fo bad, that Mercy will not do it; it is better be put on with the fharpeft Scourge, than loiter, like the foolish Virgins, till the Door is fhut. O what Difference is there, betwixt our Prayers in Health, and in Sicknefs; betwixt our Repentings in Profperity and Adverfity! Alas! if we did not fometime feel the Spur, what a flow Pace would most of us hold toward Heaven? Since our vile Natures require it, why fhould we be unwilling that God fhould do us Good by fharp Means? Judge, Chriftian, whether thou doft not go more watchfully and speedily in the Way to Heaven, in thy Sufferings, than in thy more pleafing and profperous State.

$7 (5) Confider further, it is but the Flesh that is chiefly troubled and grieved by Affliction. In most of our Sufferings the Soul is free, unlels we ourselves wilfully affict it. "Why then, O my Soul, doft thou fide "with this Flesh, and complain, as it complaineth?

(c) Pflm cxix. 67.

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"It should be thy Work to keep it under, and bring "it into Subjection; and if God do it for thee, fhouldst "thou be discontented? Hath not the pleafing of it "been the Cause of almost all thy fpiritual Sorrows? "Why then may not the difpleafing of it further thy

Joys? Muft not Paul and Silas fing, because their "Feet are in the Stocks? Their Spirits were not im"prifoned. Ah, unworthy Soul! is this thy Thanks "to God for preferring thee fo far before thy Body? "When it is rotting in the Grave, thou shalt be a "Companion of the perfected Spirits of the Juft. In "the mean Time, haft thou not Confolation which "the Flesh knows not of? Murmur not then at "God's Dealings with thy Body; if it were for Want "of Love to thee, he would not have dealt fo by all "his Saints. Never expect thy Flefh fhould truly "expound the Meaning of the Rod. It will call "Love, Hatred; and fay, God is destroying, when "he is faving. It is the fuffering Party, and there"fore not fit to be the Judge.' Could we once believe God, and judge of his Dealings by his Word, and by their Usefulness to our Souls, and Refe rence to our Reft, and could we ftop our Ears against all the Clamours of the Flesh, then we should have a truer Judgment of our Afflictions.

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$8. (6) ONCE more confider, God feldom gives his People fo fweet a Fore-taste of their future Reft, as in their deep Afflictions. He keeps his moft precious Cordials for the Time of our greateft Faintings and Dangers. He gives them, when He knows they are needed, and will be valued; and when He is fure to be thanked for them, and his People rejoiced by them. Especially when our Sufferings are more directly for his Caufe, then He feldom fails to fweeten the bitter Cup. The Martyrs have poffeffed the highest Joys. When did Chrift preach, fuch Comforts to his DifciK 2

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ples, as when their Hearts were forrowful at his Departure? When did He appear among them, and say, Peace be unto you, but when they were fhut up for fear of the Jews? When did Stephen fee Heaven opened, but when he was giving up his Life for the Teftimony of Jefus? Is not that our best State, wherein we have moft of God? Why elfe do we defire to come to Heaven? If we look for a Heaven of fleshly Delights, we fhall find ourfelves mistaken. Conclude then, that Affliction is not fo bad a State for a Saint in his Way to Reft. Are we wifer than God? Doth He not know what is good for us as well as we? or is He not as careful of our Good, as we of our own? Woe to us, if He were not much more fo! and if He did not love us better, than we love either Him, or ourselves!

$ 9. SAY not, "I could bear any other Affliction " but this." If God had afflicted thee where thou canft bear it, thy Idel would neither have been dif covered, nor removed. Neither fay, "If God would "deliver me out of it, I could be content to bear it." Is it nothing that He hath promifed it shall work for thy Good? Is it not enough that thou art fure to be delivered at Death? Nor let it be faid, "If my "Affliction did not difable me for Duty, I could

bear it." It doth not difable thee for that Duty which tendeth to thy own perfonal Benefit, but is the greateft quickening Help thou canft expect. As for thy Duty to others, it is not thy Duty when God difables thee, Perhaps thou wilt fay, "The Godly

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are my Affli&tors; if it were ungodly Men, I could eafily bear it." Whoever is the Inftrument, the Affliction is from God, and the deferving Caufe thyfelf; and is it not better to look more to Ged and thyfelf? Did thou not know that the beft Men are ftill finful in Part? Don't plead, "If I had but that

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