bedient, and to every good work a disapprover and a reprobate," Tit. i, 16. This is the case of those that shall be shut out of the saints' rest.

CHAPTER X.

THE REASON OF THE SAINTS' AFFLICTIONS HERE.

A FARTHER use which we must make of the present doctrine is, to inform us why the people of God suffer so much in this life. What wonder when you see their rest doth yet remain? They are not yet come to their resting place. We would all fain have continual prosperity, because it is pleasing to the flesh; but we consider not the unreasonableness of such desires. We are like children, who, if they see any thing which their appetite desireth, cry for it; and if you tell them that it is unwholesome, or hurtful for them, they are never the more quieted; or if you go about to heal any sore that they have, they will not endure you to hurt them, though you tell them that they cannot otherwise be healed; their sense is too strong for their reason, and therefore reason doth little persuade them. Even so it is with us when God is afflicting us: he giveth us reasons why we must bear it, so that our reason is oft convinced and satisfied, and yet we cry and complain still it is not reason, but ease that we must have: spiritual remedies may cure the spirit's maladies; but that will not content the flesh.

But methinks Christians should have another palate than that of the flesh, to try and relish providences by: God hath given them the Spirit to subdue the flesh. And therefore I shall here give them some reasons of God's dealing in their present sufferings, whereby the equity and mercy therein may appear: and they shall be only such as are drawn from the reference that these afflictions have to our rest; which being a Christian's happiness and ultimate end, will direct him in judging of all estates and means.

1. Consider, then, that labour and trouble are the common way to rest, both in the course of nature and of

grace. Can there possibly be rest without motion and weariness? Do you not travel and toil first, and then rest afterward? The day for labour goes first, and then the night for rest doth follow. Why should we desire the course of grace to be perverted, any more than we would do the course of nature? God did once dry up the sea to make a passage for his people; and once made the sun in the firmament to stand still; but must he do so always, or as oft as we would have him? It is his established decree, "That through many tribulations we must enter into the kingdom of heaven," Acts xiv, 22. "And that if we suffer with him, we shall also be glorified with him," 2 Tim. ii, 12. And what are we, that God's statutes should be reversed for our pleasure? As Bildad said to Job, chapter xviii, 4, "Shall the earth be forsaken for thee? or the rock be removed out of his place?" so must God pervert his established order for thee?

2. Consider, also, that afflictions are exceeding useful to us, to keep us from mistaking our resting place, and so taking up short of it. A Christian's motion heavenward, is voluntary, and not constrained. Those means therefore are most profitable to him which help his understanding and will in this prosecution. The most dangerous mistake that our souls are capable of is, to take the creature for God, and earth for heaven. And yet, alas, how common is this! Though we are ashamed to speak so much with our tongues, yet how oft do our hearts say, "It is best being here!" And how contented are we with an earthly portion! So that I fear God would displease most of us more to afflict us here, and promise us rest hereafter, than to give us our hearts' desire on earth, though he had never made us a promise of heaven. As if the creature without God were better than God without the creature. Alas, how apt are we, like foolish children, when we are busy at our sports and worldly employments, to forget both our Father and our home! Therefore it is a hard thing for a rich man to enter into heaven, because it is hard for him to value it more than earth, and not think he is well already. Come to a man that hath the world at will, and tell him, "This is not your happiness, you have

higher things to look after;" and how little will he regard you? But when affliction comes, it speaks convincingly, and will be heard when preachers cannot.

Sometimes a sincere man begins to be lifted up with applause; and sometimes being in health and prosperity, he hath lost his relish of Christ, and the joys above; till God break in upon his riches, and scatter them abroad, or upon his children, or upon his conscience, or upon the health of his body, and break down his mount which he thought so strong: and then, when he lieth in Manasseh's fetters, or is fastened to his bed with pining sickness, O what an opportunity hath the Spirit to plead with his soul! When the world is worth nothing, then heaven is worth something.

How oft have I been ready to think myself at home, till sickness hath roundly told me, I was mistaken! And how apt yet to fall into the same disease, which prevail. eth till it be removed by the same cure! If our dear Lord did not put these thorns into our bed, we should sleep out our lives, and lose our glory.

3. Consider, afflictions are God's most effectual means to keep us from straggling out of the way to our rest. If he had not set a hedge of thorns on the right hand and on the left, we should hardly keep the way to hea ven. If there be but one gap open without these thorns, how ready are we to turn out at it! But when we cannot go astray but these thorns will prick us, perhaps we will be content to hold the way. When we grow wanton, or worldly, or proud, what a notable means is sickness, or other affliction, to reduce us! It is every Christian, as well as Luther, that may call affliction one of his best schoolmasters. Many a one, as well as David, may say by experience, "Before I was afflicted I went astray, but now have I kept thy precepts." Many a thousand poor recovered sinners may cry, O healthful sickness! O comfortable sorrows! O gainful losses! O enriching poverty! O blessed day that ever I was afflicted! It is not only "the pleasant streams, and the green pastures, but his rod and staff also that are our comfort." Though I know it is the word and Spirit that do the work; yet certainly the time of suffering is so opportune a season, that the same word will

take them then, which before was scarce observed: it doth so unbolt the door of the heart, that a minister or a friend may then be heard, and the word may have easier entrance to the affections.

4. Consider, afflictions are God's most effectual means to make us mend our pace in the way to our rest. They are his rod, and his spur: what sluggard will not awake and stir when he feeleth them? It were well if mere love would prevail with us, and that we were rather drawn to heaven than driven but seeing our hearts are so bad, that mercy will not do it, it is better we be put on with the sharpest scourge, than loiter out our time till the doors are shut.

O what a difference is there betwixt our prayers in health and in sickness! betwixt our prosperity and adversity repentings! He that before had not a tear to shed, or a groan to utter, now can sob, and sigh, and weep: he that was wont to lie like a block in prayer, and scarce minded what he said to God: now affliction presseth him down, how earnestly can he beg! How doth he mingle his prayers and his tears! and cry out, what a person he will be, if God will but hear him and deliver him! Alas! if we did not sometimes feel the spur, what a slow pace would most of us hold toward heaven!

Seeing then what our vile natures require, why should we be unwilling God should do us good by sharp means? Sure that is the best dealing for us which surest and soonest doth farther us for heaven. I leave thee, Christian, to judge by thy own experience, whether thou dost not go more watchfully, and lively, and speedily in thy way to rest, in thy sufferings, than thou dost in thy more pleasing and prosperous state.

Lastly. Consider, God doth seldom give his people so sweet a foretaste of their future rest as in their deep afflictions. He keepeth his most precious cordials for the time of our greatest faintings and dangers. God is not so lavish of his choice favours as to bestow them unseasonably he gives them at so fit a time, when he knoweth they are needful, and will be valued; and when he is sure to be thanked for them, and his people rejoiced by them. Especially, when our sufferings are

more directly for his cause, then doth he seldom fail of sweetening the bitter cup. Therefore have the martyrs been possessors of the highest joys, and therefore were they so ambitious of martyrdom. I do not think that Paul and Silas did ever sing more joyfully than when they were sore with scourgings, and fast in the inner prison, with their feet in the stocks. When did Christ preach such comforts to his disciples, and assure them of his providing them mansions with himself, but when he was ready to leave them, and their hearts were sorrowful because of his departure? When did he appear among them, and say, "Peace be unto you," but when they were shut up together for fear of the persecuting Jews? When did Stephen see heaven opened, but when he was giving up his life for the testimony of Jesus? And though we be never put to the suffering of martyrdom, yet God knoweth that in our natural sufferings we need support.

Seeing then that the time of affliction is the time of our most pure, spiritual, and heavenly joy, for the most part; why should a Christian think it so bad a time? Is not that our best estate wherein we have most of God? Why else do we desire to come to heaven? If we look for a heaven of fleshly delights, we shall find ourselves mistaken. Conclude then that affliction is not so bad a state in our way to rest as the flesh would make it. Are we wiser than God? Doth not he know what is good for us better than we? Or is he not as careful of our good as we are of our own? Ah, wo to us if he were not much more! and if he did not love us better than we love either him or ourselves!

But let us hear a little what it is that we can object.

1. O, saith one, I could bear any other affliction save this: if God had touched me in any thing else, I could have undergone it patiently; but it is my dearest friend, or child, or wife, or my health itself.

I answer, it seemeth God hath hit the right vein, where thy most inflamed, distempered blood did lie: it is his constant course to pull down men's idols, and take away that which is dearer to them than himself. There it is that his jealousy is kindled; and there it is that the soul is most endangered. If God should have taken