A SERMON Preached at the FUNERAL OE THE Incomparably virtuous and truly pious GENTLEWOMAN M RS. DOROTHY LITSTER.  
By EDWARD SMITH.  The Righteous shall be had in everlasting Remembrance. The Righteous hath hope in his Death. None considereth that they are taken away from the evil to come. Bl●ssed ar● the dead that dye in the Lord. For they rest from their labours, and their works follow them. 
VIRTUS Post FUNERA vivit.  
LONDON, Printed by T. R. for Will. Palmer at the Palmtree in Fleetstreet over against St. Dunstan's Church, 1660.   

Madam.  
WHat I should have deemed presumption, flattery, or self-conceit to have offered on my own accord, I reckon my duty to tender upon your request, being fully assured, that where the quick eye of your Judgement shall find a fault, the tender hand of your goodness will blot it out; and if you find many, you have Charity enough to cover them all. I never yet thought any thing I could do, either worthy the acceptance of such a person, or able to abide the test of such a judicious hearer or reader, if you should mind to be critical, and therefore should rather have run the hazard of being reputed rude and unmannerly in denying to transcribe the notes you lately heard, than to be convict of ignorance and weakness under my own hand. But being fully assured, that out of a dear love to the memory of that precious Gentlewoman, your late dear sister, who being dead, yet speaks to you in what was spoken at her Funeral; and it may be also out of a desire to incourag me in the work of my Ministry, you have condescended to signify your good liking of what was then delivered, I have taken upon me the confidence to give you the Sermon, as it is my Notes, & not as it was then curtailed by the shortness of the time, & sharpness of the weather, which I here humbly present to you, and which I beseech you to look upon as a testimany of my thankful resentment of those many obliging favours I have received from you. For to a service of this nature, no consideration but that of Duty and Gratitude could ever have moved me. What I spoke concerning the sweet and precious Mrs Litster, you have to a word almost as it was then delivered, where yet I find myself in a strait, those who knew her not, will condemn me of flattery and lavishness in my expressions, those who knew her, will blame me as to low and scant, wronging both her and the auditory, to which I can only say, God and my own conscience acquit me from the first, my weakness and unfitness for a work so much above me, will beg, if not from others, yet from you my pardon for the last; Madam, How much of the comfort of my life, and of cheerfulness in the work of my Ministry I own to Mr. Hartop and yourself; I have a deeper sense, than I have either power or opportunity at this time to express, only to what I have said, I add this, God forbidden I should sin against him in ceasing to pray and praise God for you and yours, I humbly take leave and remain.  
Madam. Your poor and unworthy, but many ways obliged servant. Edward Smith. Hoby this 30. of December. 1659.   

AS undue praises is a piece of flattery that suits only with base and slavish spirits, who dare sacrifice their Consciences to satisfy some persons vain glorious humour, endeavouring by the vermilion of their sale-oratory to paint them at their death like Saints, who in their life-time, were no better than Devils. So on the other side to deny Commendations where true worth claims them as due, is a superstitious niceness savouring either of ignorance to discern it, or of malice, not to acknowledge it, or of injustice to render it.  
And therefore I think he was not mistaken, to whom it seemed as real appoint of Religion to honour the virtues, as to relieve then cessito is. For I am sure as this is commanded by the Apostle, James c. 1. v. 27. so the other is allowed by Solomon, who spendeth, almost the 31th chapter of the Proverbs in the praise of the virtuous women, and v. 30. saith, A woman that feareth the Lord, she shall be praised. I think such and none but such, for according to Moral philosophy praise is a moral Consesequent of virtuous actions. And as the wise man warrants our Commendation of the virtuous, so the Knowledge that many here present had of the virtues of this deceased Gentlewoman, will not only warrant, but require it as a due satisfaction to their just expectation, that as we are taught that we must die by this spectacle of mortality, so how to live and die by setting before us, though but in some dark and shaddowy representations the pattern of her never dying virtues.  
But I am given to understand that this is not regarded at any hands: Yet I hope I may do myself that right, as to pay some small tribute of that respect, and honour, which I do and shall owe to his precious Memory and you the service of quickening your graces by reminding you of hers, which I doubt not willbe acceptable to some, and I hope none here so squeamishly affected as to be offended at it.  
And here I shall not mention her descent, her being such a Knight's Daughter, this we own to fortune (if you● allow the wo●d) that often favous fools, or necessity, such a discourse would be here but a troublesome impertinency, which it may be, if one were tied to speak of some great persons, must be the principal argument for want of better. But though many of our degenerate Nobility and Gentry think it honour and Dignity sufficient, that they be known to be the Sons & Daughters of such Parents: such a Noble man's son, such a Knight's daughter, and Glory, worldly Nobility necessarily descending upon them, need not endeavour to excel in any worthy or well-doing; yet, I am sure this deceased Gentlewoman was otherwise minded, counting it a small thing that she was such a Great man's Daughter, unless she was also Daughter to a Greater Father, even to the Lord Almighty, 1 Cor. 9  
For where Virtue is wanting, Great men, as Sir W. Raleigh truly says, are but like painted papers, whom ignorant persons worship in stead of Christ, our Lady, or other Saints.  
That therefore which will for ever endear her memory to us, is, her care to ennoble her birth by Grace; making honour, which usually, yea, naturally descends to go up the Channel. For it was not so much honour to her that Sir Mart. Litster was her Father, as it was to him that he had such a Daughter.  
Such a Daughter, I say, whose tender years were seasoned with Grace, who, as if she had foreseen how short her day was, like a good Housewife got up in the morning of her life, and finished her work before the night of Death could surprise her.  
The time would fail me, should I speak of her rare natural Endowments, her quick fancy, her piercing wit, her skill in the French Language, the improvement she made of her liberal and religious education under the virtuous and pious Lady, the Lady Denham.  
Neither must I here call to mind, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her sweet and gentle Disposition (which very rarely accompanies such parts) whereby she tied the souls of all that knew her, as well to love, as admire her; nor yet may I do more than barely mention her courteous and modest deportment, her wise, witty and pertinent Discourses, that rendered her so beloved and desired, while she lived, & so lamented now dead. All this would but renew our sorrow be imminding us of our loss.  
That therefore which I'll speak to is, What is yet more consideraable, and worthy both praise and imitation, such as may rather move our emulation of her Piety, than afflict our memories with the sense of our loss: and what I shall say concerning her life for the quickening of our dead and drowsy souls, shall be such as wherein I am well assured, neither my own heart; nor any soul living, shall be able to give me the lie.  
She was constant, diligent, and Reverend in attending the public exercises of God's Worship. And there are those here present, who can witness, and I hope will imitate her Christian course of private reading, prayer and meditation, those morning and evening sacrifices.  
Though she was not careless of her body, yet she spent not her time inter pectinem & speculum; her greatest care was to trim up her soul, and whatever else she minded, never forgot to put on those Ornaments of a meek and quiet spirit, which in the sight of God and all good men is of great price.  
She kept so strict a watch over herself, that she lived in the world unspotted with the vanities of youth, which time, the generality look upon as privileged from such serious entertainments of themselves, and severities of Religion.  
She remembered her Creator in the days of her youth, and He did not forget her, but took her into his own Teaching, and learned her so effectually those Great Lessons of self-denial and mortification, that, contrary to those silly women mentioned by St. Paul; whereas for her time she might have been a Learner, for her learning in divine things, she was fit to teach others the ways of God: I am sure, I have thought so when I have been with her, and that far greater abilities than I dare pretend to, might have conversed with her to their very great Advantage; she kept such a mean between irreligion, & a fantastical superstitious niceness, as that I have thought I never knew any so becomingly Religious.  
She was exactly careful of the Government of her inward man, to keep her passions in subjection to her Reason and Religion: wherein she was so happy, as those who best knew her can witness: she was of that even Temper, that she was never known to exceed either in joy, or sorrow for any outward things; as if she had converted not only the nobler Principles of the best Philosophy, but also the Rules of the Gospel, and the best example of our blessed Saviour in succum & sanguinem.  
She had such a rare mixture of parts, humility and goodness, as will scarcely be found elsewhere in these years and degrees; that like the King's Daughter she was glorious within, and doubtless the Temple of the living God.  
Her virtues were so admirably shining, that I may say as truly of her as a learned man of a Lady in his Epistle Dedicatory; That Plato, if he had lived in her time, might have found his timorous supposition brought into 
H. M.  absolute Act, and to the enravishment of his amazed soul, might have beheld Virtue become visible to his outward sight.  
I could be very well pleased to go on with this Discourse, and might spend the whole time allotted me in it, and neither exceed the bounds of Truth, nor the patience of those who have had the happiness of any intimate acquaintance and Converses with her.  
She had attained (which I had almost forgot) that high pitch of Christianity, patiently to bear, and freely, and readily to forgive injuries.  
And that she had such an excellent soul, that she was so good a Chris●ian, and her heart such a Treasure of good things, he must be an arrant Sceptic that should doubt of it, who knew how able and ready she was to assist any sick persons, whether kindred, servant's o● others, with her prayers, reading, consulting, comforting, by speaking a word in season. And shall understand also in what a heavenly state both sickness & Death found her, which we may guess at by the pulse of her soul, which beat, as it proceedeth lively to God; out of the abundance of the heart, says the Scripture, The mouth speaks, and a corrupt fountain doth not send forth sweet waters.  
She had at the beginning of her sickness so many, so full & pertinent Scriptures and other Ejaculations and heavenly expressions, as if she had never acquainted her-tongue with any other Language, as if she had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living Bible, so careful had she been of the Apostles exhortation, to let the Word of God dwell richly in her; Doubtless, her h●ar● had been long in ●i●ing much good matter, which made her tongue like the Pen of a ready Writer.  
She spoke so fully and clearly of heavenly things, and was so sensibly pleased with them, even when she had almost left to be sensible of any thing e●se, that one would have thou●ht her soul, not only in the suburbs, or at the gate of Heaven, but already entered into the joy of her Lord, and taken into the bosom of her Heavenly Father.  
Oh! how was her heart inflamed with love to God, and that love kept lively with assurances of his love to her! I remember amongst other heavenly expressions, I he●rd her say, I have loved God, and do love Him, and God loves me: Oh how thy comforts refresh my soul!  
And that this was no mere melancholic fancy, we need no other Argument than her extreme (not to say Contentedness but) desire to die. How loath was she to think of living. I am now, says she, almost through my journey, it's a journey I must go, and were I not better go thorough it now to God, than come back again into the world?  
But if any should say as Rebekah did, I fit be so, why was she then afflicted in such a manner?  
I answer, 1. That afflictions, though uncouth and extraordinary, are no more an argument of God's displeasure, than prosperity is of his love, otherwise. Job or David, who, while they suffered Go●s terrors were distracted, shoved have been wicked. Nero had been better than Saint Paul, who was buffetted with a messenger of Satan, our Saviour hath given us a rule to interpret providence by, Luck. 13. Think not that the galilee ●s were ●r●●t●r ●●nners because they suffered such things.  
2. What if God willing to show his power and Sovereignty over his Creature, that he is Dominus vitae necisque, might handle her in this manner; our Divines hold that God may pro Dominio afflict an innocent person, not that I go about to free her from sin, she she herself would be the first, if she knew it, that would abhor me for it; yet that she was tainted with any course inconsistent with the state of Grace, I think malice itself cannot charge her.  
3. But I think this might be the main reason; God saw her the fittest person amongst us all to be made a monitor to us, to use our health and wits to those ends for which they were given us, she being one, whose sufferings in this nature could not prejudice her future Happiness as having beforehand secured that by an early working out her salvation with fear and trembling.  
We are now drawing to the end of her life, and this discourse, and we shall see that such was the goodness of God to her, that she died as well as lived an excellent Christian, renouncing all her own righteousness, and expecting salvation merely by jesus Christ, yea, and that with much confidence and assurance, as is clear, by the words she spoke about 2, or 3. hours before her death, viz. I acknowledge the great goodness of my Saviour Jesus Christ in saving my soul eternally. Which said, she gave up her soul to God, And doubtless both in a spiritual and literal sense is presented a chaste Virgin to Christ, in whose tender arms and ravishing embraces we now leave her, with this Congratulation (if you'll indulge me that liberty) Enjoy thy Rest oh virgin-blessed soul.  
And grant good God, that we who survive may walk in her steps, that so when Christ, who is our life shall appear, attended with her and thousands of other Saints and Angels, we may together with her enter into those mansions of eternal Blessing, which God hath prepared for those that love and fear him.  
And in the mean time, while we are in this vale of tears, may so live that we may die, Rejoicing in hope of the Glory of God, which is the Text I intent to speak to for our instruction upon this sad and solemn occasion of our meeting, which I the rather make choice of, because it suit so well with this Condition, that sweet heavenly posture of soul I found her in, delighting in nothing but prayer and praising God, speaking and contemplating of the joys above. In which sweet and happy temper, setting aside the violent fits of her disease, she lived and died.  
ROM 5. latter part of the second verse. And rejoice in Hope of the Glory of God. 
THese words are an amplification, or a further enumeration of the privileges Believers have by Jesus Christ. Great and glorious advantages are held forth in this and the former verses.  
We are justified, being justified we have peace with God through Jesus Christ our Lord, by whom also we are brought into such favour and acceptance with God, and this state of favour so secured to us by Christ, that it begets in us, not only hope of glory, but rejoicing in hope of the Glory of God.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word, says Beza, may well be explained in that in 2 Cor. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, maximam voluptatem ex i●s percipimus, i. e. Non solum aequo animo sumus & ab omni damnationis formidine liberi, imo de peccatorum remissione per Christi sanguinem certiorati, & inde magna laetitia perfusi, exultamus de haereditate coelesti, quae nos manet: Through Christ we have not only freedom from Hell, but right to a glorious Inheritance, the Hope whereof doth so hugely please and delight us, that our Mouth is filled with laughter, and our Tongue with singing, We rejoice in Hope of the glory of God.  
We have in the words:  

1. An Object, Glory.  
2. The qualification of it, The Glory of God.  
3. A double act of the soul exercised about this Object, Hope, and Rejoicing.   
Which several parts I shall handle, in speaking to this general Point of Doctrine, which takes in the whole Text, viz.  
Doctrine. That the future glory which Believers hope for, is ground of their present rejoicing.  
In speaking to this Point, I shall first show, that Believers hope for Glory.  
Then, that they rejoice in hope of it.  
And as I speak to them, shall gather several Doctrinal inferences by way of Instruction and Consolation.  
1. Concerning the hope of Believers, these Questions are briefly to be answered:  
Quest. 1. What hope is?  
Answ. It is a certain expectation of those things that are promised us in Christ, and yet exhibited. Sometimes in Scripture, Hope is put for the things hoped for, but here I speak of the act or grace of Hope.  
Quest. 2. How Hope differs from Faith, as respecting the promise of this Glory  
Answ. Faith assents to the truth of the Promise. Hope exspects the performance of it, or as Luther excellently distinguishes: Fides intuetur verbum rei, Spes autem Rem verbi: the Object is the same, but the actings of the soul about the Object are different. Faith looks upon the Truth of the Promise, that God will give his Children eternal life; Hope waits when this shall be done, and the Hebrew word for Hope, comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth expectavit, a looking for a thing with a stretching out of the spirit or mind, & therefore it is expressed in the Greek, by a word that signifies a stretching, or lifting up the head to look for a thing, Rom. 8 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Faith is to Hope as a mother, Hope back again to Faith as a pious and dutiful daughter: which like the young Stork nourishes and supports its Dam when she grows weak & feeble; which pious affection the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this life-time we are, as one observes, beset with manifold Temptations: The work of God seems ofttimes contrary to his word, and things apparently fall out otherwise than God hath promised. That Faith is daunted and needs Hope to support it. As for example, Psal. 50. 15. Call upon me in the day of trouble, I'll deliver thee. According to this promise, a Christian calling upon God, and finding no deliverance, gins to faint, then comes in Hope, and succours it with that counsel, Heb. 2. 3. Though deliverance tarry, wait for it, because it will surely come, it will not tarry.  
Quest. 3. Upon what is a Christians hope grounded?  
Answ. 1. It's grounded on the Grace of God, 1 Pet. 1. 13. For so some read the words: Be sober, and trust perfectly on the Grace that's brought to you by the Revelation of Jesus Christ. For the Grace of God is free and powerful, and therefore affords ground for a Christians hope, notwithstanding all discouragements or Temptations to distrust, that may arise either from the sense of our own unworthiness, or weakness.  
2. On the Redemption that is by Jesus Christ, as is clear, 1 Pet. 1. 21. The Apostle speaking that we were redeemed by the blood of Christ, says, God raised him from the dead, and gave him glory, that our faith and hope may be in God.  
3. Upon the promises.  
It is also nourished by prayer, patience, examples, and experience.  
Quest. 4. But may not a Believers hope sometime fail, and may not a wicked man have hope?  
Answ. A godly man's Hope may be much weakened, the most active and vigorous Faith and Hope may grow slack in its acting, the brightest day of a Christian may be overclouded, by reason of that foams peccati which is in the Relics of Concupiscence, and is the fountain and cause of new doubtings, yet the Sun gets from under the clouds, Hope recovers its strength, and overcomes those doubts, adeoque licet in praelio fortè succumbat, in Bello tandem victrix e vadit, Though it may be worsted in a skirmish, yet it gets the victory in the battle.  
And as for the hope of wicked men, as is their faith, such is their hope, as the mother, such the daughter, their faith is a fancy, and their hope presumption.  
And the Hope of good and bad men differ:  
1. In making out after the thing hoped for; a good man is careful in the choice of means that he be not deceived: and diligent and patiented in the use of them, that he falls not short of what he hopes for, Lament. 3. 29, 30, 31.  
But such is not a wicked man's hope, for either he wholly neglects the means, or else uses them slightly.  
2. They differ in their duration, shall I say troubles, nay, death itself cannot kill a godly man's hopes, Job 13. 15. but the hope of the hypocrite shall perish.  
Thus much of the Act or Grace of Hope.  
I come now to the Object of it, The Glory of God. And here I shall not precisely handle it, in its own nature, but consider it under the notion of an Object of Hope: and yet so it will hold forth to us, so much of the nature of this glory, as may afford us much matter of instruction, which I shall briefly raise as inferences as I go along.  
The Object of Hope according to the Moralists, is, Bonum, futurum. Difficile, possibile.  
1. The Object of Hope is a good thing; we may then infer hence, that the Glory of God is good truly, and every way good, which may call us off from all immoderate desire and seeking after other things: why do we go to sinful profits and pleasures, saying, will ye show us any good? Here's that that's good indeed, such a good, upon which a Christian pitching his hope is made good, and the more he hopes, the better it will make him. He that hath this Hope purifies himself.  
2. The Object of Hope is a good thing to come, it's absent, for a man doth not hope for what he hath already. This than should teach us patience in our expectation, Rom. 8. 24, 25. If we hope for that we see not, then do we with patience wait for it. The Husbandman waits with patience, because he cannot reap as soon as he soweth.  
3. The Object of Hope is a difficult thing, a thing that's hard to come by.  
And then it instructs us, both about the means to the used, and the manner of using them: He that hopes for any good thing, will use the means to obtain it, so he that hopes for Glory, will use the means, yea, and with all his might too. Things hard to be got, require our utmost pains and diligence.  
This therefore may correct their mistake, or spur up their lazy spirits: who say, they hope for Heaven, and hope to be saved, and yet are either wholly careless of using the means, or else use them so carelessly and negligently, as if it were no hard thing to obtain. Sure such would make Heaven cheap, even unto vileness that would come thither without pains: I am sure we have not so vile an esteem of earthly things. But remember the Object of Hope is Bonum, arduum & difficile; for if it were easy and feasible at pleasure, it would not be the object of Hope, but matter of our present possession. And therefore there's a necessity of laying aside either our laziness, or hopes of Heaven.  
But that this difficulty may not discourage.  
4. The Object of Hope is a thing possible, no man can hope for that which is impossible. Let this then encourage us to duty; for neither our hope, nor labour shall be in vain in the Lord; nay, if we consider the grounds of Hope before mentioned, it's not only possible, but certain, whereto agrees that of Augustine, quoted by Zanchy, Tria considero in quibus spes mea tota consist it. Charitatem adoptionis, veritatem promissionis, potestatem redditionis, and therefore foolish thoughts, says he, murmur as much as you will, saying, who art thou, or how great is that glory, or with what merits dost thou hope for Heaven? and I will confidently answer you, I know whom I have believed, and am certain enough that my hope shall not be frustrated; Quia in charitate nimia adoptavit me Deus, & quia verax est in promissione, & potens in exhibitione. If we would yet further know what is this future, hard, possible good thing that Believers hope, the Text saith it is the glory of God.  
The Glory of God is several ways taken in Scripture, but here it is taken for heavenly happiness, for that life eternal which consists in a participation of God's glory, is begun in this life in the reparation of the glorious Image of God by the grace of Regeneration, which is called Glory, 2 Cor. 3. 18. And perfected in heaven, which glorious inheritance is called The hope of Christians, Hebrews 6. 18.  
He that is Heir to a Kingdom, though as glorious as that of solomon's, his hopes are not to be compared to a Christians. For behold a greater, better, and more glorious Inheritance than solomon's is here, and therefore called glory in the abstract, and glory of God; great or eminent glory, and it exceeds all other glory.  

1. In Splendour and Lustre,  
2. In real Worth and Satisfaction.  
3. In Suitableness and Proportion.  
4. In Certainty and Duration. These I wave.   
Thus briefly what's meant by the glory of God, I find four reasons why heavenly happiness is called Glory.  
1. Because of the glorious company that is in that high and holy place: The place, the company, the employment, is all glorious.  
2. Because the divine Glory, or Majestly of God is there most conspicuous and manifest.  
3. Because most glorious and divine gifts are there dispensed.  
4. Because there our bodies and souls will be most glorious.  
Now let us make some further application of what hath been said.  
Use I. Do Believers hope for glory, and is it such a glory they hope for, than they are not men of such a forlorn condition as the world judges them to be. They are richer and happier in their hopes than others that want these hopes in their present possession. It's such a hope, Cui falsum subesse non potest.  
Use II. See hence the reason of their courage and patience in bearing Afflictions, undergoing troubles in the world: here's the reason they hope for better, God's promise and Christ's merits are the root of a Christians hope; and Peace, Patience, Courage in evil times are the fruit of it.  
And there's the reason why I should exhort and encourage to let patience have its perfect work, and to go on through all opposition with an undaunted courage in the ways of God, to keep your pace towards Heaven, be the weather fair or foul; though the way be foul, the journey end will be fair. Be we then steadfast and unmoveable, always attending in the work of the Lord, for as much as we know our labour shall not be in vain in the Lord.  
And when we begin to faint, and grow weary under the burden of Afflictions, or in the duties of Religion, let this hope of glory quicken us. Let's call to mind that of the Apostle, Rom. 8. These light Afflictions, which are but for a moment, are not to be compared to that eternal weight of glory: Oh let this joy that's set before us, make us follow our Master, enduring the Cross. See 2 Cor. 4. 16, 17. This hope made the Martyrs embrace the flames, and kiss the stake, Pericula non respicit Martyr sed Coronas.  
Use III. Do Christians hope for the glory of God? then let us make use of this to abate our esteem, and moderate our affections to the things of this life. If we find our hearts ensnared and enamoured with the beauty and excellency of outward things, there can be no better way to take off our inordinate affection, than by pitching upon something that's ' better; Let's endeavour therefore to gather clearer views of the beauty and glory of holiness and happiness, and this will darken the glory of outward things, as the shining of the Sun doth the glimmering of the lesser Stars; that as we compare the glories of this world with this glory of God, we shall say as the world did of Christ, there is no comeliness or beauty in them, why we should desire them?  
It may serve also to help us against temptations: He that hath this hope also, or the glory of God, would not sell his hopes for all the pomps and glittering vanities of the world: such hope heightens our spirits to such a degree of generousness and true magnanimity, that we shall reject with infinite disdain, the highest offers of preferment and worldly honours, if they be made as baits to tempt us from God, and hinder us of this glory which is the object of our hope; a famous instance of this we have in Moses, and that other, Moses, the noble Galeacius, Sanctus dum appetit aeternitatem, infrase habet omne quod transit.  
Use IV. Let this serve also to sweeten to us the bitter cup of death. Let us be content that our bodies should for a while be turned into rottenness and dust, for God will not always leave us in the grave, our flesh shall not always see corruption; we do but lay down an evil body to take up a glorious one, for it will change our vile bodies, that they may be fashioned like unto his glorious body.  
When Christ, who is our life shall appear, we shall also appear with him in Glory. Certainly this consideration may raise us, not only above the fear of death, but even to triumph over it in the words of the Apostle, O death where is thy sting, O grave where is thy victory!  
Use V Let this also abate our sorrow for the dead, which use the Apostle Paul makes for us to our hands. 1 Thes. 4. 13. For I would not have you ignorant, brethren, concerning them which are asleep, that you sorrow not even as others which have no hope. For if we believe that jesus died and risen again, even so them also which sleep in jesus will God bring with him. Should we trouble at their advancement, or desire to detain them from their happiness (when God sees them fit for it) to serve our conveniences?  
Use. VI Let us all labour to get this hope of glory, that so we may have an Anchor sure and steadfast to keep our souls from splitting against the rocks of presumption, or sinking in the sands of desperation, and bear up against the winds and waves of persecution and temptation, which we are likely enough to meet withal in this present evil world, and having obtained this hope of glory, let us mind the Apostles exhortation. 1 Thes. 3. 11, 12. To walk worthy of God, who hath called us to his Kingdom and Glory. This will strengthen our hope for hope is fed with the duties of obedience, and so at length we shall arise to rejoicing in hope of the glory of God, which is the next act of the soul that's exercised about this glorious object. We rejoice in hope of the glory of God.  
Believers rejoice in this hoped for Glory. Christians have their joy even then when they seem to the world the most uncomfortable people in it, their hearts are not always penned up with sorrow and stuffed with grief. They do not, I am sure, they need not always sigh and weep. They may sometime laugh and sing, the word signifies such a joy as is not be contained, that will not be kept in, but glories and makes us boast of God and the great things of Heaven.  
There are several sorts of joy. But the joy here meant, is such as is wrought in the soul by the spirit of God, evidencing to a Christian the pardon of his sin, the acceptance of his person and service, and so confirming his hopes of the glory of God. The greatness of these mercies apprehended is such as fills the heart with gladness and the tongue with singing.  
This rejoicing is faith triumphant, it's not only a vital act of a Christian, but a lively and rigorous act. Such as speaks the soul to be in a healthy and sound constituition.  
Reas. And surely well may Christians rejoice, if we consider the nature of the object of their joy; it is, as you have already heard, the glory of God. Concerning which if you should further ask what it is, I must needs say I cannot tell, only I know its such as will pose the ablest parts, the richest fancy of the most eloquent orator, so much as to shadow it forth, such is the excellency of it, as words will but darken and eclipse its glory, if we stay upon them, the sun doth not more benight the stars, than that glory will the lustre of a thousand suns: The truth is, eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive.  
It doth not appear how transcendently glorious we shall be. It cannot be fully known, but by enjoying, which will be when we come to heaven. And therefore when a christian is drawing near heaven, & would feign know, what the glory of it is, Christ sends Death which bids him come and see: And when a Christian that hath had the clearest views and fullest discovery of its beauty and sweetness to his soul shall come thither, he must say that he neither saw nor tasted the one half, nay not the thousandth part of its glory.  
As I did before, so I shall here also draw some short doctrinal conclusions hence, whereby we may understand something more of the nature of this glory, and consequently what good grounds a Christian hath for his rejoicing in hopes of it.  
1. Do believers rejoice in hope of glory? Then this informs us, 1. of the excellency of heavenly happiness, wise men do not rejoice at every petty and trivial advantage: It's not enough that the object of joy be a good thing but it must be excellently good, P. 119. 162. I rejoice in thy word as one that findeth great spoils. They are great things that are the matter of joy, such is the glory of Heaven, it filis every chink and cranny of the soul that it finds no emptiness or dissatisfaction, Psal. 16. In thy presence is fullness of joy, at thy right hand are pleasures for evermore.  
How then do such bewray their ignorance and unacquaintance with heaven, who can rejoice in the things of this life, but as to heaven find no motion or joyful inclination.  
Nay, how do they shame themselves, who can rejoice in the satisfaction of their lusts, glory in their beastly sensuality, and are mere changes to this joy, these certainly either do not hope for heaven, or else they know not what it is.  
Do Believers rejoice? etc. then Heaven is their inheritance, they have propriety in it: Christ hath purchased it, and entitled them to it upon their believing; men little rejoice in a thing that's excellent, if not their own: men may like and commend the stately buildings pleasant Fields, Gardens and Walks of another man's, but they do not rejoice in them, propriety gives great advantage to affection, 2 Cor. 4. vers. ult. they did not faint at tribulation, but could glory in all their sufferings: see the reason of this, chap. 5. 1. For we know— we have an House, a building of God, not made with hands, eternal in the Heavens. Believers have the best estate, and best evidence for it in the world. It's purchased by Christ, the Deeds drawn and sealed by his precious blood: yea, he hath taken possession of it in his head, and therefore now he rejoiceth in hope of a full enjoyment of it.  
3. Infer hence the certainty of heavenly happiness. Estates here are uncertain, but that such as we shall not only have & hold for present, but possess and enjoy for ever, and therefore it's called everlasting life, and an inheritance incorruptible and undefiled, that never fades away; certainly God would never raise his people to rejoice in hopes of such a Happiness, which should more sad them in the falling, than delight them in the enjoyment. Fear of losing a thing doth much abate our rejoicing in it but once happy in heaven, and never miserable.  
All this, as it commends the happiness of heaven, and helps us to a view of the Glory of God, so methinks we should be taken as the Apostles were at our Saviour's transfiguration, and say, master, its good being there; and so should move us to get into the number of God's children, and put, us upon studying how we may be meet to be partakers of this glorious inheritance with the Saints in light.  
This Text would also chide Christians for being sad; We rejoice in hope of the glory of God. And in the Epistle to the Philippians, We rejoice in Christ Jesus: certainly then they discover their ignorance and unacquaintance with the true nature of Religion, who represent Religion as a thing that's made up of nothing, but sorrow and terrors, and a kind of whining malecontentedness, whereas it's not only lawful for Christians to rejoice, but their duty, and when they are themselves and in tune, they do so. It is the very Character of a Christian to rejoice in the hope of the glory of God.  
They therefore mistake Christianity, who will neither be cheerful themselves, nor like it in others, but please themselves to be in a mourning and complaining condition, as if this was the natural frame and proper temper of a Christian; When a Christian in this temper is off the hooks, quite out of frame, and never less like himself.  
Know this, that Christianity doth not require this of her followers, to live under constant agony: and horrors in a muttering complaining condition; No, it requires them to rejoice in God, to make their boast of him all the day, and having obtained peace with God, through Jesus Christ, and hopes of heaven to rejoice in those hopes. No good comes of peevish sour malcontent and dumpishness. It doth no good to the person so affected, but dishonours God, calls into question the satisfaction of our Saviour, reproaches Religion, disparages heaven, unfits the heart for duty. Doth Christ, do you think, delight to see his Spouse wring her hands, and tearing her hair; It pleases none but the Devil and his Instruments, who are enemies to God and his people. Yet such is the infirmity and weakness of some weak Christians, that to be querulous and peevish, to reject the tenders of mercy and love, as things too good for them, they think the most proper and fittest state for them. I confess to mourn when we have offended God, is ingenuous and becoming, but to refuse to be comforted, when God calls upon us to rejoice, is Pride, Peevishness and Sullenness, and which doth both grieve and provoke God.  
That sorrow that prepares for comfort, that empties the heart of sin, that so there be no room to receive the greater measures of Grace, and take in the larger draughts of consolation, is good; but that which arises from hard thoughts of God, and tends to the nourishing those ungrounded and injurious suspicions of God's willingness to receive those burdened souls, that would have ease from him, and so keep the soul off from God is no way agreeable to the tenor of the Gospel, no way tending to the credit of Religion, contributes nothing to the bettering of a Christians condition. I know nothing that's more unbecoming or disadvantageous to any honest upright heart.  
Many other uses might be made of this point; I shall conclude all in a few words further. Do Christians rejoice in hope of Glory? Then take heed of such a frame of heart, and such a course of life as will contradict such hopes, as will lock up the heart from rejoicing: and stop the mouth from glorying in hope of Heaven.  
That I would say to you, you find Tit. 2. 11, 12. They who would look for this blessed hope, must deny ungodliness, and worldly lust, and live righteously, godly and soberly in this present world.  
The Spirit of Holiness, and hopes Happiness must be joined together. Therefore all profane persons that never mind God, that will not endure the troubles and cross of holiness, may not look for the Crown of Happiness. Can those who are strangers to the life of God, look for the Glory of God? Can those look for the glory of heaven, whose conversation is in hell; be not deceived, profaneness leads not to hope, but to despair; but you my Brothers, abhor that which is evil, make conscience of living holily. Get more measures of Grace, that you may have a good Hope through grace. and strong Consolation flowing thence, and then rejoice in the Lord, and again, I say, rejoice. You that are sad and mourning Christians, do not disjoin your sorrow from your expectation of Glory; as you look downward and mourn, so look upward and rejoice, while you are sighing for sin, pant after your Saviour; while you are in the Valley of sorrow and suffering, look up to the mount of Joy and felicity, see the Crown of Glory provided for you, know that when Christ appears, you shall appear with him in glory, and rejoice in this hope of the glory of God.   
FINIS.