THE WORK OF AFFLICTION Opened in a Sermon. preached at the Funeral. OF M RS ELISABETH HARVEY. LONDON. Printed in the year 1658. The Work of Affliction. 2 Cor. 4.17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and Eternal weight of Glory. 18 While we look not at the things which are seen, but at the things which are not seen. THis whole chapter spend's itself in three things: 1 First of all, the Apostle set's forth his diligence and faithfulness in the Ministry of the Gospel: We faint not v. 1. there is his diligence: Suum Ministerium Corinthiis commendatum esse vult, maximè propter adver sarios suos, & obtrectatores pseud apost. Estius. Chrys. 8. Hom. in loc. We preach not ourselves, but Christ Jesus the Lord, v. 5. there is his faithfulness. Nor doth this self-praise, (opposed to the detractions of some malignant spirits too too active in those days) misbecom the humility of an Apostle: especially his expressions being seasoned and sweetened with so much piety, and modesty: his piety appeareth in that he attributeth all to mercy: Hemingius in loc. that he had this Ministry, it is a mercy: that he fainted not in this Ministry, it is likewise a mercy: his modesty is manifest, in that he doth not single out himself as the solitary subject of this commendation, but pointeth at others, 2 Cor. 12.18. who wrought the work of the Lord even as he did, Ideò scribit haec omnia numero plurali. Estius. & walked in the same Spirit, & in the same steps with him. Therefore is it that he speaketh plurally; we faint not, we preach not our selus. 2 In the second place he removeth the scandal of the Cross, which is the constant Genius of the Gospel: insomuch as the preaching of the Gospel may for this cause (among others) be called the preaching of the Cross. when Melanchou had said that the preaching of the Gospel was Ars artium, scientia scientiarum, the Art of Arts, the Science of Sciences: Luther told him, he might rather say, that it was miseria miseriarum, the misery of miseries; yet is not the misery so great as to overwhelm us; nor the Cross so heavy as to sink us: for saith the Apostle, though we be troubled, and troubled on every side, yet not distressed. v 8. 3 In the third place he furnisheth us with sundry Arguments exciting us; which (if you pleas) you may likewise call grounds of comfort, enabling us to bear the Cross, with patience, alacrity and cheerfulness. Two of these arguments you have in the two verses I have read unto you, which I am desired to recommend to you at this time, because the worthy Gentlewoman, whose funeral we now attend on, made great use of them, and received much comfort from them in her life time. Her Life was a checkerworth of prosperity & adversity; in this she fainted not, because here was her cordial, she knew that her afflictions were light and transitory, and that they wrought for her, a far more exceeding, and eternal weight of Glory: in that she swollen not, because here was her Antidote, She looked not at the things that are seen, but at the things that are not seen. Besides the two arguments in the text, there be divers others (as I hinted) in the Context, they are closely and artificially woven together: the time will not permit me to unravel them. Only this I would note, that this congeries, this heap of arguments, to confirm our Faith and Patience under the Cross, doth insinuate a propensity in our nature to shrink from it; Weakness in our nature ready to sink under it. A man will not put himself to the cost and trouble to underprop an house, till he discover something, that maketh him distrust the strength of it, and fear its ruin. 2 Cor. 5.1. The Apostle no doubt had observed that our earthly house hath a bowing wall, and that causeth him to pitch up these buttresses against it. Prov. 24.10. If thou faint in the day of adversity, thy strength is small, Rom. 15.4. saith the wise Solomon. So small would the strength of every living man be found to be, if he were not shoared up by the patience and comfort of the Scriptures. We can be content to sit down with Christ in Tabor, Corregnare cupiunt, sed non compati. Bern. in loc. the mount of his Transfiguration, and say it is good for us to be here. But if we once see him on calvary, the mount of his passion, than we think it high time to forsake him, at least a point of prudence to stand aloof from him: then is base, cowardly, corrupt nature ready to cry out with the servant of the man of God, 2 Kings. 6.19. when he saw the City encompassed with Horses and Chariots, Alas, my Master how shall we do? or with Peter to Christ, Master pity thyself; Christ's harms are not the less for thy hazards; neither will the service thou dost unto Christ, be the greater by thy sufferings for him. is it not good sleeping in a whole skin? this I suppose is the language of weak nature, till it be both better instructed, and fortified by Grace. But to come to the Text. Therein I have told you, we find two arguments of comfort to afflicted Saints. 1. The first is drawn from the glorious effect of their afflictions: they work their Glory, and here the comfort is much advanced 1. by opposing Glory to Affliction, 2. a weight of Glory to light affliction, 3. an Eternal Glory, to Momentanie affliction. 2 The second is drawn from the gracious disposition of the persons afflicted, we look not at the things that are seen &c. and that you may see the disposals of grace are most rational, he annexeth a very good reason why the Saints look not at the things that are seen etc. For the things that are seen are temporal. I begin with the first, and the Doctrine upon which I shall insist is this. Our afflictions work our Glory. Other things I shall touch upon in the use of this. Our Afflictions (I say) Work our Glory. A strange paradox! an absolute riddle! which flesh and blood can never prove an Oedipus to unfold. what? can bitterness work sweetness? can clouds and gloomyness work serenity and clearness? can storms and tempests work a blessed calm? can darkness work light? can death work life? can hell work heaven? so it is; so in effect our Apostle affirmeth: Our affliction worketh our Glory. To a clear apprehension of this truth, I shall endeavour to lead you by several steps. 1. Loquitur tantum de afflictione filiorum Dei Hemingius. They are only the Saints afflictions that work their glory. As for the Wicked, affliction cometh upon them armed with the sting of divine vengeance, and it worketh not glory, Impiorum afflictio veluti praeludium est ad aeterna supplicia, nisi refipiscant. idem. but shame and confusion for them. I verily believe there be many poor souls that fall under this sad delusion; they think that because they suffer affliction here, they shall not incur damnation hereafter. Surely, say these fools in their heart, God is more merciful than to inflict a double hell upon us: to whom I would reply, surely God is more pure, holy, and righteous than to admit an impenitent, unbelieving sinner into heaven. It is a mercy far exceeding thy desert, Rom. 2.4. that God hath reprieved thee from hell so long: Knowest thou not (O man) that his patience and long suffering leadeth thee to repentance? the which if thou hardenest thy heart against, continuing in thy sin and unbelief, all thy sufferings here, if they were ten thousand times more, shall not save thee from hell hereafter. It may be you will say, Doubt. it is confessed that the wicked have no part nor lot in the comfort of this doctrine; but may it not be doubted whether the afflictions of all the Saints shall work their Glory? is this a general privilege? or is it Paul's Peculiar? or such eminent Christians as he was? if we should suffer for Christ, for the Gospel, for righteousness, then might our afflictions work our Glory: but non cuivis contingit. It is not vouchsafed to every one so to suffer. We need go no further than the text for the resolution of this doubt: Resol. The Apostle saith not My affliction worketh for me; but our afflictions work for us. He excludeth not any believer from the like comfortable effect of affliction with himself. All the Saints may challenge a special propriety in affliction; 1 Cor. 3.22. according to their charter they may say, all things are ours: Phil. 1.29. and as for sufferings they are expressly set down as a part of the portion which Christ hath bequeathed them: To you it is given not only to believ, but also to suffer: Rom. 8.28. and with the portion he always giveth grace to improve it: Heb. 12.11. hence all things work together for our good: and our chastisements yield us the peaceable fruit of righteousness: sweet fruit may spring from a bitter root. 2. It is not from the nature of affliction itself, that glory is wrought by it for the Saints: alas, what can affliction do of itself? it cannot work a man's conversion, much less can it work a man's Glorification; it cannot open the heart to God, yea rather it exasperate's, and shut's the heart against God; how then can it open Heaven to man? The Ordinances are othergate things, than afflictions are: yet it is not in them, of themselves, to save us. 3. Non debetur afflictionibus nostris gloria quasim erces meritis Muse. in lo. It is not from the merit of affliction that it worketh our Glory: for the Apostle presents it not as an uncertain opinion, but as an undoubted Conclusion, that there is no comparison between our affliction & our Glory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I reckon saith he Rom. 8.18. I that have tasted both of present sufferings, & of future Glory, I reckon that the sufferings of this present life, are not worthy to be compared to the Glory that shall be revealed in us. What is a storm in our voyage to the infinitely rich treasure we shall gain at our landing? Non tanti sunt afflictiones ad pondus gloriae collatae quanti aquae guttula immenso pelago. idem ibid. what are the waters of this land-flood, though they swell never so high, to that Ocean of blessedness wherein we shall be swallowed up? what is a cloud to the Sun? Though at present it darken the face of our whole horizon: what is present light, momentany affliction, to the future weight of Glory? here is nothing then that our Romish Sophists can rationally improve to the establishment of Merit. 4 Afflictions may be said to work our Glory, ità Calvinus. ità Beza. & Heming: significatur quo itinere ad gloriam perveniatur Psal. 84.6. as they are the unavoidable way, that we must pass through to Glory, the way to Canaan lieth through the red sea, and a vast howling wilderness; the way to Zion lieth through the valley of Baca, that is, of Mulberry-trees, which delighting in a dry soil, that place by reason of drought, became (as the Greek renders it) a valley of tears to the weary, fainting passenger: and really our life is a very Baca, a valley of tears. That valley the Psalmist speaks of was not so thick set with Mulberry-trees, as our life with difficulties, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. in psalm. which we must pass through, before we can arrive at the heavenly Mount. through tribulation, Act. 14.22. and much tribulation (it is not we may, but) we must enter into the kingdom of heaven: Strait is the gate and narrow is the way that leadeth unto life: if we decline the Cross we shall miss the Crown: Mat. 7.14. Lu: 24.26. Christ himself went to heaven no other way; He suffered and so entered into his Glory: He drank of the brook in the way, therefore did He lift up his Head. Psal. 110. last verse. 5. Afflictions for Christ (which are mainly intended here) may be said to work our Glory, not only because they are the ordinary way, through which we must pass to Glory; but because Glory is a necessary consequent of affliction for Christ: a man may sometimes be in the way to this or that place, and yet never come there: but in the way of affliction for Christ we shall never tyre; we shall never come short: when the seed of the word hath taken such root, that the scorching of the Sun will not cause it to whither away, but rather ripeneth it, you may be sure there is something for the barn. Mat. 5.11. Blessed are you when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad, for great is your reward in Heaven. I would have you to take great notice of that little word, is; it signifieth as much as if he had said, you that suffer in this way, you are as sure of heaven, as if you were in heaven already. By the way forget not this, That Hypocrites and wicked persons cannot be truly said to suffer for Christ. They may pretend to it, See this whole business excellently stated by Mr An: Burgess in spir. refin: serm. 24. and we may imagine they do so, but really there is no such thing: Judas no doubt suffered much with the rest of the Apostles. but who dare say his end was as pure, his affections as holy in his sufferings, as theirs were? no, no, it was his interest that he suffered for: He had an office, he dearly liked and loved, he bore the bag; he could be content to suffer much rather than let go that: he was not likely to gain the like preferment in any other society: it was the bag, not Christ or his truth that he suffered for. The like may we say of all hypocrites, but the time will come when they shall be uncased, and those, that have too good an opinion of them for the present, undeceived. Now I suppose you apprehend the point, in a good measure cleared; yet me thinks the Emphasis of the word is not drawn forth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is the same word used by the Apostle in that famous exhortation, Phil. 2.12. Work out your own salvation. Com: in loc. It carrieth in it something of efficiency: the meritorius efficiency which Aquinas and Estius pitch upon, we have justly rejected: (and to do Estius no wrong upon the matter he doth reject it himself. O how great is the prevalency of truth, Non ex naturâ passionum, sed ex Dei voluntate etc. her adversaries are forced to speak for her many times, when they are designed by the Father of lies, and their own carnal interest to speak against her.) nor can we attribute to it (which would be more than that) the principal efficiency, Ephes. 2.5. for that is only the free grace of God; By grace are ye saved; but an instrumental efficiency we may with safety, yet here too we must take it as an instrument of the meaner sort (for who knoweth not that there may be instruments of divers sorts, useful in a different degree to the producing of the same work) for faith is the prime instrument, Ephes. 2.8. By grace are ye saved, through faith; but (I say) an instrumentality in some sort we may, we must grant it, how else can it be said to work? 6. Therefore affliction may be said to work Glory, as an instrument in the hand of grace, praeparantur ad beatam resurrectionem communibus humani generis miseriis Calv. 1. 1 Pet. 2.4. Rev. 3.12. bonos probat purificat, eliquat Aug. de Civi. lib. 1. cap. 8. whereby God fit's and prepare's us for Glory. The word amongst the seaventy Interpreters, signifieth (rem expolire) to smooth or polish a thing; we are the living stones which God smootheth and polisheth with affliction, that he may make us pillars in his house. With affliction he fileth off our rust; purifieth us from our dross; beateth us out of the husk; racketh us from our lees; purgeth us from vicious humours: in a word, without affliction we can hardly be sanctified here, and then I am sure we can hardly be saved hereafter. This being the main thing, it would be spoken to with more distinctness therefore. 1. Afflictions have a work in reference to the world, from which they wean us; just, as the tender mother layeth wormwood upon her nipples, when she would wean her child, so our heavenly Father embitter's the breasts of our earthly comforts, that we may not overlove them. 2. Afflictions have a work in reference to sin, 1. they discover sin, Jo. 9.6. Oculos quos culpa claudit, poena apetit. Greg. Job. 36.8.9. they are like the clay and spittle, which our blessed Lord made use of in opening the eyes of the blind man, pain openeth those eyes, which sin shutteth. if they be bound in fetters, and holden in cords of affliction, than he showeth them their work, and their transgressions, that they have exceeded. 2. they restrain sin: they are as an hedge of thorns in the way of iniquity. I will hedge up thy way with thorns, Hos. 2.6. what way, but the way of their sinful conversation; with what thorns, spinas vocat calamitatum but some hard, sharp, heart-piercing calamities? these God bring's thick and threefold upon upon an obstinate sinner: ingentem duritiem: neque inquit, spina, sed spinis, ut multitudinem pungentium dolorum detegeret. Guadalup in loc. thus God hedgeth in the way of the proud with some shameful dishonour: the way of the covetous with losses in his estate: the way of the prodigal with extreme poverty: the way of the drunkard and adulterer with decay in their reputation, wealth, health, strength: or it may be he sendeth some more spiritual afflictions, and hedgeth up the way of all these sinners with the pricking, stinging horrors of an accusing conscience. 3. They convert us from sin: how many can say with David, it is good for me to be in trouble, Psal. 119.71. Psal. 119.67. that I may learn thy righteous judgements! and again, before I was afflicted I went astray: but now have I kept thy word. Eze. 34.23. Jo. 10.11. 1. Pet. 2.25. God is pleased to style himself the shepherd of his people, Christ is the great and good shepherd. Now affliction is his hook, or rather his Dog, which, when we listen not to his whistle, he sendeth out to fetch us in from our wander. He had whistied long to Manasseh, and he regarded not, at last he sendeth out his Dog, causeth a great affliction to fasten upon him, and that reclaimeth him. 3. Afflictions have a work in reference to our graces, as Faith, Patience, self-denial, humility: all which were exercised by them, when it was revealed to St John, that the beast having seven heads and ten horns (Rev. 13. v. 7) had power given him to make War with the Saints, and to overcome them; (which some apply to those many bloody persecutions of the Christian Church under the heathenish Roman Empire) immediately he cries out (v. 10.) Here is the patience and Faith of the Saints, as if he had said, here, here is matter for those excellent graces to be exercised about. 4. Afflictions have a work in reference to our duties, unto which they quicken us; for instance; when our prayers are empty, cold, formal, and not very plentiful, God sendeth an affliction, and that maketh us seek him both early and earnestly: when persons are in a swoon, we nip, and pinch them; cast cold water into their faces, and make a smoke under their noses, and this bringeth them to themselves again; thus when we are in a spiritual swoon, God sendeth some affliction or other, and that instantly fetcheth our breath again, and maketh us cry out Lord help. A most remarkable place for this we have Is. 26.16. Lord in trouble have they visited thee they poured out a prayer when thy chastening was upon them: Mr Jer. Burr. in his Moses choice. they did but drop a prayer before (as one excellently glosseth it) but now they pour out a prayer; and now it is a prayer indeed, which they pour out: Expertus loquor. a prayer full of life, spirit, efficacy: a prayer that carrieth cut the very heart and soul of a man to God with it. 5. Afflictions have a work in reference to Death, to which they reconcile us, Ecclesiastic. cap. 42.1.2. and make us stand with open arms ready to embrace it. O death how bitter is thy remembrance, to him that liveth at ease in his possessions, unto the man that hath nothing to vex him, and that hath prosperity in all things! See Dr Tuckny in his death disarmed sec. 3 O death acceptable is thy sentence unto the needy. When a man hath the world at his will, he is loath to leave it; when he is warm here in a wel-feathered nest, he hath no mind to be on the wing to fly hence; but when he is plucked out from his warm nest, and his feathers are dispersed, when he is placed with Job upon the dunghill, with Jeremy in the dungeon. O then welcome death! Job. 14.13. who will hid me in the Grave? 6 Afflictions have a work in reference to our Glory, not only preparing us for it by all the particulars, but also improveing it, and that both directly and accidentally, 1. directly: the doctrine of degrees of Glory is something controverted in these later times, among Divines of the reformed way. Zanchius. Martyr. Camero. I find One positively asserting it; another propounding arguments on both sides, and then modestly dismissing it; a third absolutely determining against it. His reasons let others examine; for my part I cannot see any inconveniency attending, nor any advantage given to the adversary by the first opinion. Now supposing that there are degrees of Glory, I do verily believ, that such as both do well, and suffer for doing well, Sic patri coelesti visum est, ut Doctores plus laborantes faciat magis fulgere aliis. Flacius ad lo. shall shine brightest in Glory: the hardest service shall have the highest recompense however. 2. Our Glory cannot but receiv an accidental improvement from our afflictions; and the sharper the labour, the sweeter the rest must needs be. When a man cometh out of the cold, piercing, cutting aër, into a close warm room, it much advanceth the comfort of it: when a man is taken out of a dark dungeon, it is much the more pleasant to him that his eyes behold the light of the Sun; in like manner when a man is taken from afflictions to Glory, it will then be Glory indeed. Thus have I cleared the Doctrine. Tell me now, beloved, Use. is not here a solid argument to excite our patience, a firm ground of comfort in all our afflictions? who would not endure cutting for such a cure? who would not be content to sail through a troublous sea, for the gaining such a treasure? who would not readily swallow the bitterest pill to procure eternal health? when you fret and foam under affliction, do ye not forget your selus, Heb. 12.5. and the Consolations the Scriptures afford you? or do not these consolations seem small unto you? Job. 15.11. the one argueth your negligence, the other your ungratefullness; both, your extreme vanity and folly. Consider I pray you, 1. what the affliction is that worketh your Glory: 2. what the Glory is that is wrought by affliction. 1 Consideration. First consider what your affliction is that worketh your Glory: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cooper on Rom. is it any thing but (as the word importeth) a pressure? it is indeed God's wine-press, you are his precious wine-berries: and what doth the grape lose by the pressing, besides a skin of no value? as for the noble blood thereof, it is carefully preserved, and preferred to higher services: it comes to be served up in Crystal, and runs in the veins of Princes. Tribula est instrumentum quo fruges maturae in area teruntur. Lu. Vives in Aug. de civ. lib 1. c. 8. Our English word Tribulation, seemeth to me to be of Latin extraction; it cometh from a word that signifieth a threshing instrument: what doth the wheat lose by the flail besides the husk? affliction may press and drive us out of our houses, estates, countries,; the very worst it can do is but to press our souls out of our bodies; and what are all these things but films and husks of no value? the wine, the wheat, the precious and immortal soul, when it is quite stripped of these husks, is in a better condition than ever it was before. You see what affliction is in itself; now consider it in its adjuncts 1. It is light affliction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Musculus. light as a feather, exceeding light. Light to what it might be: our heavenly Father, might (it he so pleased) double his strokes, he might throw away rods & chastise us with scorpions. Again, it is light to what we have deserved it should be: any thing less than hell is less than we have deserved: Eusebius Nierem bergius de adoratione in spi. lib. 2. cap. 18. if a traitor that hath deserved the gibbet, should be made only smart a little with a whip, or suffer some small pecuniary mulct, would he not look upon his punishment as light? thou art a traitor, O sinner, thou hast rebelled against heaven, fire and brimstom may justly be thy portion for for ever: if therefore God judge thee now, that he may not condemn thee with the world hereafter, hast thou not cause to look upon this as a very light affliction? yet further; It is light to the spirit, though burdensome to the flesh; and that upon a double account. 1. because we suffer for Christ whom we love in sincerity; and love maketh hard things easy, heavy things light. But my sufferings, may some good man say, Du. are not for Christ; they are for sin. Yet then are they not intolerable; Sol. Heb. 12.7. they are laid upon thee by the hand of a Father, and that for thy good, that thou mayest be brought out of love with thy sin, and be made partaker of his holiness. v. 10. In such a case thou shouldest be sorrowful for thy provocation; sensible of his displeasure; but there is no reason why thou shouldest either fret or faint under his hand: Jeremiah's frame would much better become thee; Lam. 3.31.32.33. I will bear the indignation of my God, because I have sinned against him. The Lord will not cast off for ever: but though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly nor griev the children of men. 2. Because we suffer with Christ, who is sensible of all our sufferings, will support us under them, and in due time deliver us from them; Hence though we be troubled on every side, we are not distressed; though we are perplexed, yet we are not in despair; though we are persecuted, yet we are not forsaken; though we be cast down, yet we are not destroyed 2. Cor. 4.8.9. 2. It is affliction that endureth but a moment; it is called elswere the affliction of this present time: Rom. 8.18. 1. Cor. 7.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the Apostle telleth us time is but short, contracted, wrapped up like the sails of a ship when she comes near to harbour; and therefore thus he argueth, those that weep should be as if they wept not. I remember what Athanasius, the jewel of his age, said touching the Arrian persecution that it was nubecula citò transitura, a cloud that would soon be blown over: and what our jewel, whom I may justly term the Athanasius of his age, Non durabunt said of those Marian days that they would not last long, the like may we say of our afflictions. And that this troublous stream will soon be dried up, we may assure our selus, whether we consider 1. The spring from whence they rise, that is the wrath of God; but a Father's wrath with his childen will not last long Isa. 54.7.8. For a small moment have I forsaken thee, but with great mercies will I gather thee, In a little wrath I hide my face from thee, for a moment; but with everlasting kindness I will have mercy on thee, saith the Lord thy redeemer. 2. The channel in which they run: it is the life of man: and what is our life? Jam. 4.14. it is even a vapour that appeareth for a little time and then vanisheth away. There cannot be long affliction in a short life. Thus much of the first consideration. 2. Consider the Glory wrought by your affliction. 2. Consideration. 1. it is Glory simply, and absolutely. No glory to be compared with it. Gerard in loc. Com: de vitâ aeter. Coelum non patitur hyperbolen. It is such a glory as admitteth no hyperbole. 2. It is a weight of glory: and that for the preciousness of it. It is very rare: few there be that find it. And it can never be bought too dear. Gold, we say, may, but glory cannot. Dr Hammond in his Annotations upon the place. Hic Grotius in loc. 1 Pet. 1. For the plenteousness of it, each Soul shall be a vessel brim full of glory. For the substantialness of it, it is not like the glory of this world, flashy and frothy; but it is solid and substantial, a Kingdom that cannot be moved, a Crown that fadeth not away, an inheritance incorruptible. Hence: 3. It is called an eternal weight of glory. O Eternity! a vast gulf that swalloweth up all expressions, all conceptions! eye hath not seen, nor hath ear heard, nor hath it entered into the heart of man to conceiv what is the surpassing excellency of that glory which the afflictions of the Saints work for them. O vain worldlings! that pursue, Conclusion. like Children empty bubbles, and neglect solid and substantial comforts. O fools! that choose sin rather than affliction, when they see plainly that the pleasures of sin are but for a season, Heb. 11.25. & that the glory of affliction holdeth out to eternity. Do you (O ye Saints and servants of the most high God) do you think on these things: Phil. 4 8. 1. Tim. 2.25. take a daily prospect of your heavenly glory, carry this Text in your bosom, as a cordial against your fainting fits: and if the Text be too much, keep but one word in your mind, Unâ voce quâ Quirites eos pro militibus appellârat, facilè circumegit, & flexit Suet●n in Juli● cap. 70. to wit, Glory. Caesar stilled the tumults of his Soldiers with one word, Quirites. this one word Glory seriously thought upon, will still a legion of tumultuous thoughts within you. Glory will answer all afflictions: if your affliction be loss of reputation, Glory will honour you with a new name: if your affliction be loss of goods, Glory will enrich you, and that with durable riches; if loss of friends, Glory will bring you to your godly friends again; and above all to your best friend Jesus Christ; if it be hunger, Glory will feed you with hidden Manna: if it be nakedness, Glory will clothe thee with a long white robe: if sickness, Glory will restore thee to perpetual health: if sin (which is really the greatest affliction to a Saint) Glory will present thee perfect in Holiness. In a word what comfort can be wanting to that man; whom Glory hath lodged in the bosom of God? I have done with the first argument in the Text drawn from the comfortable effect of the Saints afflictions: I should come to the second, drawn from the gracious disposition of the Saints, we look not at the things that are seen; but I have already spent too much upon your patience. I need not crave your leave to speak a word or two of the Worthy Gentlewoman, whose mournful hers we see before us; I know you expect it, I am sure she deserved it. A good woman she was, and that is commendation enough for any mortal, seeing the word of God which endureth for ever, is honoured with no higher Epithet, than the good word of God. She was known to me only in her Widowhood, and therefore I shall draw all my speech from a passage of the Apostle Paul concerning widows 1. Tim. 5.3. Honour Widows that are Widows indeed. Mrs Elisabeth Harvey was a widow indeed, she trusted in God, yet so as not to tempt him, she looked not upon earthly things with an eye of confidence; but she did wisely look after earthly things with an eye of providence. Christianity and good housewifery may well stand together yea, if any provide not for their own they are worse than Infidels. She continued in supplications and prayers night and day: her closet was morning and evening perfumed with those sweet odours. She lived not delicately (as many do that are dead while they live) but devoutly, but soberly, but temperately, and so she liveth now she is dead. She was the wife only of one man, she was well reported of for good works: and if the world had buried them in silence, though done without any the least affectation of praise, the backs and bowels of the poor that she covered and refreshed, would have spoken for her, and have reproved its envy. She was vigilant and careful in bringing up Children, and blessed be God we see the fruits of it. She was very hospitable, very humble, and could be content to submit to the meanest office to which charity directed her: if it had been to wash the Saints feet, I dare say she would not have refused it. As she lived, so she died in the faith (which is the commendation given by the Apostle to those Ancient worthies Heb. 11.) the last words I heard her utter were these, Lord I believ, help my unbelief. What remaineth now but that we bless God for her; Prov. 10.7. Psal. 112.6. and give her the honour due unto her 1. the honour of Commemoration. The memory of the just is blessed, Heb. 13.7. and the righteous shall be had in everlasting remembrance. 2. the honour of imitation. whose faith follow, considering the end of their conversation. To conclude all, I know it is a great affliction, to forgo such a mother, such a sister, such a friend, such a neighbour: but let this be our comfort, she hath exchanged earth for heaven; her body feels none of those pains, sicknesses, weaknesses, none of all those inconveniences which our mortal condition is subject to; and her Soul feels that blessed weight of Glory, which we all groan for. She is gone before, and we (if we follow her steps) shall not be long after: Haste, Haste, to heaven Come Lord Jesus, Rev. 22.20. come quickly. FINIS.