them, and who delights in doing Good, fhould deny his Obedient Creatures any lawful Satisfactions? W

Amongst many other Reasons that are affigned for the Afflictions of Good Men, this feems to be the Chief, and gives the most full and fatisfactory Account of that Matter. Viz..

That our Gracious God truly loves his Obedient Creatures: And as an instance of that Love and Favour, hath not only provided good Accommodations in this World; (which are too 1 mean to fatisfy an Immortal Soul) but ralfo Joys unfpeakable, and full of Glory, in the

next.

-But fince no unholy,' no unclean Thing can partake of those pure and fpotlefs Joys; There fore, before fuch a Rebelliousi Polluted Creature as fall'n Man, can be admitted into Heaven,

he

he must be not only pardoned, but purified and refined. As his Perfon must be Juftified, fo his Nature must be Sanctified. And by the Work of God's Blessed Spirit; and by a Train of Providential Difpenfations, his polluted Soul must not only be cleanfed in this Life, but also Qualified and Prepared for fuch a Station, as the Wisdom of God fhall defign it in the next.

It is therefore undeniable, That a peculiar Temper and Difpofition of Soul is neceffary, to make us capable of Eternal Happiness.

Which I fhall further explain in the following Inftance.

As there are different Stations in this World, fo there are different Degrees of Glory in the next. Now this difference of Conditions in this World, doth occafion a great deal of Pride, Envy, and Malice; with many other

other difturbing Paffions. The Rich do flight and contemn the Poor. The Poor do envy and malign the Rich. And unless thefe Paffions are calmed and compofed in this Life, they will ftill diforder the Soul, and make it miferable in the next.

For if it were poffible, that a Proud, Ambitious, and Envious Man, could be admitted into Heaven, he would not enjoy himself in that happy Place: but would fret and repine, and torment himfelf, to fee fo many Others preferred before him, and to fhine with a greater Luftre than himself.

vex

And therefore, fince Humili ty, and a patient fubmiffive Temper of Soul, is fo neceffary for the enjoyment of Heaven; God is pleafed by Afflictions and Troubles, by Sickness and Pain, which he lays upon his Children here; to exercife, and improve

thefe

thefe Graces; the Practice of which will be fo neceffary hereafter.

From these Premises I infer

a

That one chief Reason mongst others, why Sickness and Pain are inflicted on Good Men, is evidently this;

That by a patient, chearful, and thankful Submiffion to fuch Difpenfations, their Souls may be Modelled into fuch a Divine Frame and Temper, as is abfolutely neceflary for the enjoyment of a future Happiness.

And therefore be Patient and Submiffive under this Sickness and Pain, which undeniably, in fo many Inftances, doth work for your Good.

I have infifted thus largely upon Patience, because there is fuch frequent Occasion for the Exercise of that Grace, under the Pains and Confinement of a Sick Bed. I have divided my Difcourfe into feveral Chapters or Sections; for the more con venient Reading of it, at several Times.

be

Either by the Sick Perfon himfelf, (which he may be able to do, in Confumptive lingring Distempers) or elfe by thofe who Attend him. And fo much may Read at one time, as the Strength, or other Circumstances of the Sick Perfon may admit.

But as the moft Sovereign Remedy against Impatience, let the Sick Perfon attend to the Holy Scriptures. Some Portions of which may be frequently read to him.

Scriptures concerning Patience.

W Hatfoever things were writ

ten aforetime, were writ

ten for our learning; that we through Patience and Comfort of the Scriptures might have hope. Now the God of Patience and Confolation, grant you to be fo minded. Rom. 15. 4, 5.

In your Patience poffefs your Soul. Luk. 21. 19.

For ye have need of Patience that after ye have done the will of God, ye might receive the Promife. Heb. 10.36.