THis whole chapter spend's it self in three things: 1 First of all, the A­postle set's forth his diligence and faithfulness in the Ministerie of the Gospell: Wee faint not v. 1. there is his diligence: Suum Ministe­rium Corin­thiis cōmen­datum esse vult, maximè propter adver sarios suos, & obtrectatores pseud apost. Estius. Chrys. 8. Hom. in loc. Wee preach not our selves, but Christ Jesus the Lord, v. 5. there is his faithfullness. Nor doth this self-praise, (opposed to the detractions of som malignant spirits too too active in those dayes) misbecom the humili­tie of an Apostle: especially his expressions being seasoned and sweetned with so much pietie, and mo­destie: his pietie appeareth in that hee attributeth all to [Page 2]mercie: Hemingius in loc. that he had this Ministerie, it is a mercie: that he fainted not in this Ministerie, it is likewise a mercie: his modestie is manifest, in that hee doth not single out himself as the solitarie 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; wee faint not, wee preach not our selvs.

2 In the second place hee removeth the scandall of the Cross, which is the constant Genius of the Gospell: insomuch as the preaching of the Gospell may for this cause (among others) bee called the preaching of the Cross. when Melanchou had said that the preach­ing of the Gospell 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 miserie of miseries; yet is not the miserie so great as to overwhelm us; nor the Cross so heavie as to sink us: for saith the Apostle, though wee bee troubled, and troubled on everie side, yet not distressed. v 8.

3 In the third place hee 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 chearfullness. Two of these arguments you have in the two verses I have read unto you, which I am defired to recommend to you at this time, becaus the worthy Gentlewoman, whose funerall wee 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 shee fainted not, becaus here was her cordiall, shee knew that her afflictions were light and transitory, and that they wrought for her, a farr more exceeding, and eternal weight of Glory: in that shee swelled not, becaus here was her Antidote, Shee looked not at the things that are seen, but at the things that are not seen. Be­sides the two arguments in the text, there bee divers o­thers (as I hinted) in the Context, they are closely and artificially woven together: the time will not per­mit mee 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 propensitie 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 hous, till hee discover somthing, that maketh him distrust the strength of it, and fear it's ruine. 2 Cor. 5.1. The Apostle no doubt had observed that our earthly hous 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 smal, Rom. 15.4. saith the wise So­lomon. So smal would the strength of every living man bee found to bee, if hee were not shoared up by the pati­ence and comfort of the Scriptures. Wee can bee 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 bee here. But if wee once see him on Calvarie, the mount of his pas­sion, then wee think it high time to forsake him, at least a point of prudence to stand aloof from him: then is [Page 4]base, cowardly, corrupt nature ready to crie out with the servant of the man of God, 2 Kings. 6.19. when hee saw the City encompassed with Horses and Chariots, Alas, my Master how shall wee do? or with Peter to Christ, Master pitie thy self; Christ's harmes are not the less for thy hazards; neither will the service thou doest un­to Christ, bee 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 bee both better instructed, and fortified by Grace. But to com to the Text. Therein I have told you, wee finde 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 Eternall Glory, to Momentanie affliction.

2 The second is drawn from the gracious disposition of the persons afflicted, wee look not at the things that are seen &c. and that you may see the disposalls of grace are most rationall, hee annexeth a verie good reason why the Saints look not at the things that are seen &c. For the things that are seen are temporall. I begin with the first, and the Doctrine upon which I shall insist is this.

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 [Page 5]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 severall 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 beleev there bee many poor souls that fall under this sad delusion; they think that becaus they suffer affliction here, they shall not incur damnati­on hereafter. Surely, say these fools in their heart, God is more mercifull 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, unbe­leeving sinner into heaven. It is a mercie 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 bee 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 bee 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 hee was? if wee should [Page 6]suffer for Christ, for the Gospell, for righteousness, then might our afflictions work our Glory: but non cuivis contingit. It is not vouchsafed to everie one so to suffer.

Wee need go no further than the text for the resolution of this doubt: Resol. The Apostle saith not My affliction worketh for mee; but our afflictions work for us. Hee excludeth not any believer from the like comfortable effect of affliction with himself. All the Saints may challenge a speciall proprietie 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 expresly 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 hee alwaies 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 it self, that glory is wrought by it for the Saints: alas, what can affliction do of it self? 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 othergates things, than afflictions are: yet it is not in them, of themselvs, to save us.

3. Non debetur afflictionibus nostris gloria quasim erces meritis Muse. in loe. It is not from the merit of affliction that it work­eth our Glory: for the Apostle present's it not as an un­certain opinion, but as an undoubted Conclusion, that there is no comparison between our affliction & our Glory. [Page 7] [...], I reckon saith hee 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 bee compared to the Glory that shall bee revealed in us. What is a storm in our voiage to the infinitely rich treasure wee 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 land­flood, though they swell never so high, to that Ocean of blessedness wherein wee shall bee 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 bee 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 lyeth through the red sea, and a vast howling wilderness; the way to Zion lyeth through the valley of Baca, that is, of Mulberry-trees, which delighting in a drie soyl, that place by reason of drought, became (as the Greek render's 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 speake's of was not so thick set with Mulberry­trees, as our life with difficulties, [...]. Theod. in psalm. which wee must pass through, before wee can arrive at the heavenly Mount. through tribulation, Act. 14.22. and much tribulation (it is not wee may, but) we must enter into the kingdom of heaven: Straight is the gate and narrow is the way that leadeth unto life: if wee decline the Cross we shall miss the Crown: Mat. 7.14. Lu: 24.26. Christ himself went to heaven no other way; Hee suffered and so entred into his Glory: He drank of the brook [Page 8]in the way, therefore did Hee lift up his Head. Psal. 110. last vers.

5. Afflictions for Christ (which are mainly intended here) may bee said to work our Glory, not only be­caus they are the ordinary way, through which wee must pass to Glory; but becaus Glory is a necessary conse­quent of affliction for Christ: a man may somtimes be in the way to this or that place, and yet never com there: but in the way of affliction for Christ wee shall never tire; wee shall never com short: when the seed of the word hath taken such root, that the scorch­ing of the Sun will not caus it to wither away, but ra­ther ripeneth it, you may bee sure there is somthing for the barn.

Mat. 5.11. Blessed are you when men shall revile you, and persecute you, and shall say all manner of evill against you falsly for my sake. Rejoice and bee 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 hee 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 bee 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 wee 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 hee suffered for: Hee had an office, hee dearly liked and loved, hee bore the bag; hee could bee content to [Page 9]suffer much rather than let go that: hee was not likely to gain the like preferment in any other society: it was the bag, not Christ or his trueth that hee suffered for. The like may wee say of all hypocrites, but the time will com when they shall bee 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 mee 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 somthing of efficiencie: the meritorius efficiencie which Aquinas and Estius pitch upon, wee have justly rejected: (and to do Estius no wrong upon the matter hee doth reject it himself. O how great is the prevalencie of trueth, Non ex natu­râ passionum, sed ex Dei vo­luntate &c. her adversaries are forced to speak for her many times, when they are designed by the Father of lies, and their own carnall interest to speak against her.) nor can wee attribute to it (which would bee more than that) the principall efficiencie, Ephes. 2.5. for that is only the free grace of God; By grace are yee saved; but an instrumentall effi­ciencie we may with safety, yet here too wee must take it as an instrument of the meaner sort (for who knoweth not that there may bee instruments of divers sorts, use­full in a different degree to the producing of the same work) for faith is the prime instrument, Ephes. 2.8. By grace are yee saved, through faith; but (I say) an instrumentality in som sort wee may, wee must grant it, how else can it bee said to work?

6. Therefore affliction may bee said to work Glo­ry, [Page 10] 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; wee are the living stones which God smootheth and polisheth with affliction, that hee may make us pillars in his hous. 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 humors: in a word, without afliction wee can hardly bee sanctified here, and then I am sure wee can hardly bee saved hereafter. This being the main thing, it would bee 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 wee 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, then hee sheweth them their work, and their transgressions, that they have exceeded. 2. they restrain sin: they are as an hedg of thorns in the way of ini­quity. I will hedg up thy way with thorns, Hos. 2.6. what way, but the way of their sinfull conversation; with what thorns, spinas vocat calamitatum but som hard, sharp, heart-piercing calamities? these God bring's thick and threefold up­on [Page 11]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 som shamefull dishonor: the way of the covetous with losses in his estate: the way of the prodigall with extream poverty: the way of the drunkard and adulterer with decay in their reputation, wealth, health, strength: or it may bee hee sendeth som more spirituall 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 mee to bee 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 shepheard of his people, Christ is the great and good shepheard. Now affliction is his hook, or rather his Dog, which, when wee listen not to his whistle, hee sendeth out to fetch us in from our wanderings. Hee had whistied long to Manasseh, and hee 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-deniall, humilitie: all which were exercized by them, when it was revealed to St John, that the beast having seaven heads and ten horns ( Rev. 13. v. 7) had power given him to make Warr with the Saints, and to overcom them; (which som apply to those many bloody persecutions of the Christian Church under the heathenish Romane Empire) imme­diately hee cries out (v. 10.) Here is the patience and Faith of the Saints, as if hee had said, here, here is [Page 12]matter for those excellent graces to bee exercized a­bout.

4. Afflictions have a work in reference to our duties, unto which they quicken us; for instance; when our prayers are empty, cold, formall, and not very plenti­full, God sendeth an affliction, and that maketh us seek him both early and earnestly: when persons are in a swoun, wee nip, and pinch them; cast cold water in­to their faces, and make a smoak under their noses, and this bringeth them to themselvs again; thus when wee are in a spirituall swoun, God sendeth som affliction or other, and that instantly fetcheth our breath again, and maketh us crie out Lord help. A most remarkable place for this wee have Is. 26.16. Lord in trouble have they visited thee they poured out a praier 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, efficacie: a prayer that carrieth cut the verie 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 imbrace 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 prosperitie 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, hee is loth to leave it; when hee is warm here in a wel-feathered nest, he hath no minde to bee on the wing to flie hence; but when hee is plucked out from [Page 13]his warm nest, and his feathers are dispersed, when he is placed with Job upon the dunghil, with Jeremie in the dungeon. O then wellcom death! Job. 14.13. who will hide me in the Grave?

6 Afflictions have a work in reference to our Glo­ry, not only preparing us for it by all the fore-mentio­ned particulars, but also improveing it, and that both directly and accidentally, 1. directly: the doctrine of degrees of Glory is somthing controverted in these later times, among Divines of the reformed way. Zanchius. Mar­tyr. Camero. I finde 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 in­conveniencie attending, nor any advantage given to the adversary by the first opinion. Now supposing that there are degres 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 loe. shall shine brightest in Glory: the hardest service shall have the highest recompence however. 2. Our Glory cannot but receiv an accidentall improvement from our afflicti­ons; and the sharper the labor, the sweeter the rest must needs bee. When a man commeth 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 bee Glory indeed. Thus have I cleared the Doctrine. Tell mee now, beloved, Use. is not [Page 14]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 sayl through a troublous sea, for the gain­ing such a treasure? who would not readily swallow the bitterest pill to procure eternall health? when you fret and foam under affliction, do yee not forget your selvs, Heb. 12.5. and the Consolations the Scriptures affoard you? or do not these consolations seem small unto you? Job. 15.11. the one argueth your negligence, the other your ungrate­fullness; both, your extream 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 com's to be served up in Christall, and run's 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 mee to bee of Latine 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 verie 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 immortall soul, when it is quite stript of [Page 15]these husks, is in a better condition than ever it was before. You see what affliction is in it self; now con­sider it in it's 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 hee so pleased) double his strokes, hee might throw away rods & chastize us with scorpions. Againe, it is light to what wee have deserved it should bee: any thing less than hel is less than wee have deserved: Eusebius Nie­rem bergius de adoratione in spi. lib. 2. cap. 18. if a traitour that hath deserved the gib­bet, should bee made only smart a little with a whip, or suffer som small pecuniary mulct, would hee not look upon his punishment as light? thou art a traitour, O sinner, thou hast rebelled against heaven, fire and brim­stom may justly bee thy portion for for ever: if there­fore God judge thee now, that hee 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 burdensom to the flesh; and that upon a double account. 1. becaus wee suffer for Christ whom wee love in sincerity; and love maketh hard things easie, heavy things light.

But my sufferings, may som good man say, Du. are not for Christ; they are for sin.

Yet then are they not intollerable; Sol. Heb. 12.7. they are layd upon thee by the hand of a Father, and that for thy good, that thou mayest bee brought out of love with thy sin, and bee made partaker of his holiness. v. 10. In such a case thou shouldest bee sorrowfull for thy provocati­on; sensible of his displeasure; but there is no reason why thou shouldest either fret or faint under his hand: [Page 16] Jeremiah's frame would much better becom thee; Lam. 3.31.32.33. I will bear the indignation of my God, becaus I have sinned against him. The Lord will not cast off for ever: but though hee cause grief, yet will hee have compassion accor­ding to the multitude of his mercies. For hee doth not af­flict willingly nor griev the children of men. 2. Becaus wee 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 wee bee troubled on e­very side, wee are not distressed; though wee are perplexed, yet wee are not in despair; though wee are persecuted, yet wee are not forsaken; though wee bee cast down, yet wee are not destroyed 2. Cor. 4.8.9.

2. It is affliction that endureth but a moment; it is called elswere the afliction of this present time: Rom. 8.18. 1. Cor. 7.29. [...]. and the Apostle telleth us time is but short, contracted, wrapt up like the sails of a ship when she com's near to harbour; and therefore thus hee argueth, those that weep should bee as if they wept not. I remember what Athanasius, the jewell of his age, said touching the Arrian persecution that it was nubecula citò transitura, a cloud that would soon bee blown over: and what our jewell, whom I may justly tearm the Athanasius of his age, Non durabunt said of those Ma­rian dayes that they would not last long, the like may we say of our afflictions. And that this troublous stream will soon be dried up, wee may assure our selvs, whether wee 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 [Page 17]have I forsaken thee, but with great mercies will I gather thee, In a little wrath I hid my face from thee, for a moment; but with everlasting kindness I will have mer­cie on thee, saith the Lord thy redeemer.

2. The channell in which they run: it is the life of man: and what is our life? Jam. 4.14. it is even a vapor that appea­reth for a little time and then vanisheth away. There can­not bee 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 bee 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 bee that finde it. And it can never bee bought too dear. Gold, wee say, may, but glory cannot. Dr Hāmond in his Annotati­ons upon the place. Hic Grotius in loc. 1 Pet. 1. For the plenteousness of it, each Soul shall bee 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 substanti­all, a Kingdome that cannot bee moved, a Crown that fa­deth not away, an inheritance incorruptible. Hence: 3. It is called an eternall weight of glory. O Eternity! a vast gulph that swalloweth up all expressions, al con­ceptions! eye hath not seen, nor hath ear heard, nor hath it entered into the heart of man to conceiv what is the sur­passing excellencie 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 substantiall comforts. O fools! that chuse sin rather than affliction, when [Page 18]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 yee 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 bosome, as a cordiall against your fainting fits: and if the Text bee too much, keep but one word in your minde, Unâ voce quâ Quirites cos 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 bee loss of reputation, Glory will honor you with a new name: if your affli­ction bee 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 bee hunger, Glory will feed you with hidden Manna: if it bee nakedness, Glory will cloathe thee with a long white robe: if sick­ness, Glory will restore thee to perpetuall 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 bee wanting to that man; whom Glory hath lodged in the bosome 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 gratious disposition of the Saints, wee 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 Worthie Gentlewoman, whose mournfull hers wee see before us; I know you expect it, I am sure shee de­served it. A good woman shee was, and that is com­mendation enough for any mortall, seeing the word of God which endureth for ever, is honored with no higher Epithet, than the good word of God.

Shee was known to mee onely in her Widow­hood, and therefore I shall draw all my speech from a passage of the Apostle Paul concerning widowes 1. Tim. 5.3. Honor Widowes that are Widowes indeed. Mrs Elisabeth Harvey was a widow indeed, shee trusted in God, yet so as not to tempt him, shee lookt not upon earthly things with an eye of confidence; but shee did wisely look after earthly things with an eye of provi­dence. Christianity and good huswifery may well stand together yea, if any provide not for their own they are wors than Infidels.

Shee continued in supplications and praiers night and day: her closet was morning and evening perfumed with those sweet odours. Shee lived not delicately (as many do that are dead while they live) but devoutly, but soberly, but temperately, and so shee liveth now she is dead. She was the wife onely of one man, shee was well re­ported of for good works: and if the world had buryed them in silence, though don without any the least af­fectation of praise, the backs and bowels of the poor that shee covered and refreshed, would have spoken for her, and have reproved it's envy. Shee was vigi­lant and carefull in bringing up Children, and blessed [Page 20]be God wee see the fruits of it. Shee was very hos­pitable, very humble, and could bee content to submit to the meanest office to which charity directed her: if it had been to wash the Saints feet, I dare say shee would not have refused it.

As shee lived, so shee died in the faith (which is the commendation given by the Apostle to those Antient worthies Heb. 11.) the last words I heard her utter were these, Lord I believ, help my unbelief.

What remaineth now but that wee bless God for her; Prov. 10.7. Psal. 112.6. and give her the honor due unto her 1. the ho­nor of Commemoration. The memory of the just is bles­sed, Heb. 13.7. and the righteous shall bee had in everlasting remem­brance. 2. the honor 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 bee our comfort, shee hath exchanged earth for heaven; her body feel's none of those pains, sicknesses, weaknesses, none of all those inconvenien­ces which our mortall condition is subject to; and her Soul feel's that blessed weight of Glory, which wee all grone for. Shee is gone before, and wee (if wee fol­low her steps) shall not bee long after: Haste, Haste, to heaven Come Lord Jesus, Rev. 22.20. come quickly.