LIFE IN DEATH, OR The living Hope of a dying Saint, HANDLED IN A SERMON Preached at the Funeral of that Eminently Virtuous, and Religious Gentlewoman, Mris. MARY MORLEY, Late wife to Colonel Harbert Morley, Esq and Daughter to Sr. JOHN TREVOR Knight.  
By Zachary Smith, Minister of the Gospel, and Pastor of the Church at Glind in Sussex, Sept. 18. 1656.  
Psal. 116.15. Precious in the sight of the Lord is the death of his Saints.  
Prov. 10.28. The hope of the righteous shall be gladness; but the expectation of the wicked shall perish.  
1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable.  
Polani Syntagma, pag. 342. Mors electis & credentibus non est pro peccatis satisfactio, sed peccati abolitio, & transitus in vitam aeternam.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Greg. Nazianzen Orat. 21.  
London, Printed by W. Bentley for Andrew Crook, at the sign of the green Dragon, in Paul's Churchyard. 1656.   

To the Honourable Sr. JOHN TREVOR Knight, And to his virtuous Consort the Lady ANNE TREVOR As also to the Honourable Colonel HARBERT MORLEY Esq  
HONOURABLE,  
I Make bold to prefix your names to this plain ensuing Sermon, not that I conceive it worthy of your Patronage, but because none had sadder hearts than yourselves at the occasion of it, nor any Persons on earth greater Interest in, or nearer Relation to that precious Gentlewoman, at whose Funeral it was preached. If my heart deceive me not, it's not desire of vainglory that makes me willing to publish this Sermon; but rather these motives: First, a desire that God may have the glory of the Sovereignty of his grace ascribed unto him, who can so deeply implant his fear in the hearts of his people, that they shall never departed from him, and can keep alive those sparks of heavenly fire, which he casts into the bosoms of his Children in the midst of the Sea of worldly encumbrances, or enjoyments. Many waters cannot quench love; a proof whereof was evident in her, she lost not her first love to Christ, and his Truth in these times of Libertinism and Error; neither did the Cares, or Profits, or Pleasures, or Honours of the world (whereof she might have her hands full) choke the good seed of God's word in her, but still she kept the best room of her heart free for Christ and heavenly things. Many of my reverend brethren have of late years born public testimony to the Truth of Christ, I take this occasion to give in my testimony to the Truth of his grace maintained and manifested to the last in this blessed Saint. Though Paul tells us, that not many wise, not many mighty, not many rich, not many Noble are chosen and called, yet one such at least was in this little Parish, whiles she continued among us, who gloried more in the Lord, than in riches, or honour, or all worldly enjoyments: and I hope, some yet remain among us, looking towards Christ and heaven, much provoked thereunto, and bettered by her example. Another motive that induced me hereunto was an earnest inclination in my spirit to testify that honourable respect that I did bear towards her. I am not afraid to tell the world, that she was a Gentlewoman, whom I did as much honour, and as highly esteem as any one living of her sex and quality, in regard of the virtues and graces which I observed shining forth in her carriage, whereby she did very much beautify and adorn her profession of Religion. I find, Matth. 26.13. that our Saviour takes care that a Memorial of Mary's Piety & Beneficence towards him in anointing his head and feet with precious Ointment, Joh. 12.3. might be published, and perpetuated in after-ages, and I am much emboldened by that instance of Christ, to take some care that this Mary's Memorial also, (who delighted to sit at Christ's feet and hear his word, and who often anointed his head with the sweet Ointment of Piety and Devotion, glorifying him as God, and his feet with the Ointment of Charity and Compassion, relieving his poor Members, and so ministering to Christ of her substance may be published, and transmitted to posterity. In hope also that the Readers hereof may, through the blessing of God, be edified, and provoked to walk in the way to eternal life, and follow after righteousness, so as they also may have hope in their death: I have adventured to commit this Sermon to public view, to give people warning, not to go on in their sins, lest they be driven away in their wickedness; nor to content themselves with the righteousness of the Scribes and Pharisees, lest they come short of the Kingdom of Heaven; nor to rest in a bare, groundless, lazy conjectural Hope, lest their hope make them ashamed: and exhorting them to use all diligence to make their calling and election sure, by making sure their interest in Christ by faith, considering that such as are without Christ are without hope, Ephes. 2.12. whereas such as have Christ framed in them, have learned a rich and glorious mystery; Christ in us being the hope of glory, Col. 1.27. For if (with Paul) we resolve & endeavour, that Christ shall be magnified by us, whether by life, or death, he will be unto us both in life and death advantage, Phil. 1.20, 21. And when Christ who is our life shall appear, we shall also appear with him in glory, Col. 3.4.  
I shall not trouble you further with any Apology for my boldness in mentioning your names, and addressing myself to you in the Dedication hereof; assuring you, it is not with any desire, or intent to revive, or increase your sorrow, or aggravate your grief, who had the greatest share in that great loss which we have of late sustained; but rather to assuage and allay it, by minding you of that great gain and advantage which she hath gotten by death. Our Saviour tells his Disciples when comfortless at the thought of his departure from them: If ye loved me, ye would rejoice, because I go unto the Father, John 14.28. I know you loved her dearly, as a dutiful Child to you her Parents, and as a tender affectionate faithful spouse, and true Christian yoke-fellow to you her Husband; let your love to her be now expressed rather in rejoicing, that she is gone to her heavenly Father, & that she is at rest in the bosom of her Spiritual Bridegroom, than in mourning for her departure from 〈…〉 of this Vale of misceries; considering that to be with Christ is far better and in the presence of her heavenly relations she may enjoy fullness of bliss and pleasures for ever more.  
If the Poet spoke truth when he said,  
Solamen miseris socios habuisse doloris;  
That it's a comfort to the afflicted to have companions of their grief; you may take some comfort in considering, you had many, who did sympathise and condole with you at her death; yea, very many of the Children of Zion did mourn and make bitter lamentation, so that this place was a Bochim, Judg. 2.5. yea, as Hadadrimmon in the Valley of Megiddon, where the Inhabitants of judah and jerusalem mourned for the death of josiah, Zach. 12.11. 2 Chron. 35.25. I dare say, there hath not been a Gentlewoman living in this County so few years, whose death hath been more generally bewailed and lamented over all Sussex. But I know, you make use of better considerations and grounds of comfort than this; And that you are throughly apprehensive of the Lords hand in this sad stroke, whose will hath been done by him in this event, and quiet submission of our wills to his ought to be yielded by us, the examples of Aaron, Levit. 10.3, 4. of Eli, 1 Sam. 3.18. of David, 2 Sam. 15.26. and of job 1.21. are worthy of your observation and imitation herein. The Lord knows how to cause all things to work together for good unto his people; and he is the God of all comforts, who can comfort you in all your tribulations, and fill your hearts with joy and peace in believing, so that you may abound in hope by the power of the Holy Ghost; that Christ may be in you the hope of glory; and that his love being shed abroad in your hearts by his spirit given unto you, you also may have hope in your death. Thus prayeth  
Glind, October 4. 1656. Your Honours Humbly devoted to serve you in all Gospel-duties Zachary Smith.   

LIFE in DEATH, OR The living hope of a dying Saint.  Proverbs 14.34. 
The righteous hath hope in his death.  
IN this verse Solomon shows the different state and contrary condition of the righteous and the wicked, (1) of the good and bad; of such as fear God, and such as fear him not, when they come to die: and that in two distinct Propositions.  
1. The wicked is driven away in his wickedness, as Chaff driven away by the wind. 
Ps. 1.4.   
2. The Righteous hath Hope in his Death.  
I shall insist only upon this latter Proposition, as the Doctrine to be handled at present, and speak something of the former, when we come to make Application.  
The Righteous hath hope in his death.  

IN handling this Point these Particulars are to be considered.  
1. Who is to be understood by the subject of this Hope here spoken of? [The Righteous]  
2. What is here affirmed of the Righteous? [hath Hope] where consider 1. the Nature of this Hope. 2. the Object of it.  
3. When, the time of actuating this Grace [in his Death]  
4. Proofs that it is so.  
5. Grounds and Reasons why it is so, and then Apply it.   
[The Righteous] who is he? 
1. Who?  The righteous is sometimes understood Civilly, Morally, for one that is just in his deal with men: sometimes 2. Theologically, for one that order the whole course of his life according to the will of God, which is the rule of righteousness. So again in a Scripture-sence, one may be said to be righteous, 1. Legally, so Adam was righteous before the fall, Eccles. 7.29. and Christ since, a righteout branch, Jer. 23.5. who fulfilled all righteousness, and is called the Sun of righteousness, Mal. 4.2. 
Rom 3.10.  but none else among the Children of men can be said of themselves to be perfectly righteous according to the righteousness of the Law. 2. Evangelically righteous; so believers are said to be righteous, in regard of a twosold righteousness, 1. of Justification, 2. of Sanctification, the former by imputation, the latter by infesion and inchoation, Rom. 10.4. Christ is the end of the Law for righteousness to every one that believeth, Rom. 4.5, 6. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness: Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works. This is that righteousness which Paul so highly esteemed, and desired to partake of, Phil. 3.9. the righteousness which is of God by faith. Believers are also made partakers of inherent righteousness by the infusion of sanctifying Graces into their hearts, and the renewing of the holy Ghost, Act. 15.9. purifying their hearts by faith; and thus they that were unrighteous may become righteous, 1 Cor. 6.9, 11. Know ye not that the unrighteous shall not inherit the Kingdom of God?— And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God: so they are said to be righteous who walk in their unrightnes, Isa. 57.1, 2. Job 27.5, 6. till I die, I will not remove my integrity from me, my righteousness I hold fast, & will not let it go, Tit. 2.12. so that by the righteous in the Text we are to upderstand such as believing in Christ walk uprightly, doing just and righteous things, though impersectly, 1 Joh. 3.7. he that doth righteousness is righteous, thus Noah is said to have been a just man, and perfect, or upright in his generation, walking with God, Gen. 6.9, and God gave him this testimony, Gen. 7.1. Thee have I found righteous before me.  
What? what is here affirmed of the Righteous? 
2.  [He hath Hope] here consider 1. the nature of Hope; 2ly. the object of his Hope:  
Hope in commonspeech signifies a bare likelihood, a probable conjecture, a groundless fancy, but in scripture phrase an undoubted certainty.  
Hope is a patiented expectation of the accomplishment of that good whereof we receive assurance by faith, Rom. 8.24, 25. We are saved by hope, but hope that is seen is not hope, for what a man seethe, why doth be yet hope for? But if we hope for that we see hot, then do we with patience wait for it, Gal. 5.5. we through the spirit wait for the hope of righteousness by faith  
There is the Hope of the Hypocrite, 
1.  and the hope of the Righteous, Job. 8.13.14. Bildad tells Job, the hypocrites hope shall perish, whose hope shall be cut off, and whose trust shall be a spider's web. First the object of his hope shall fail him, (i.e.) those benefits, blessings, accommodations, and comforts, which he looked for in the Profession of Religion, these shall fail him, and prove false hopes. He shall not enjoy the things hoped for. Secondly the Act of his Hope shall fail, his hope shall die, being so long deferred. Hypocrites may be full of hope for a time, but their Hope will deceive them at last; and to lose our Hope is the Utmost of Evils, 
Mr. Caryl on Job. 8.13, 14.  as Mr. caryl well observes on Job. 8.13, 14. All that an hypocrite hopeth for or expects, shall be utterly taken away, and cut off from him, his worldly comforts will be gone, and heavenly comforts will never come, he shall find, that he hath been in a golden dream, as one that is hungry, who dreams that he is eating, but when he awaketh, his Soul is empty, Job. 27.8. What is the Hope of the hypocrite, though he hath gained, when God taketh away his soul? Their hope is a groundless fancy, whereby they expect some good, but have no warrant for it, presuming that all is well with them, and that God will take them to himself, and show them mercy when they die, though they regarded not to take the Lord for their Portion, nor his word for their guide while they lived, 
Sperando pereunt.  a liveless lazy conceit, building castles in the air, casting Anchor among Quicksands, their hope will make them ashamed.  
There is the Hope of the Righteous, upright, 
2.  Christian Hope; which is an undoubted expectationof all promised good things to come, being freely given us of God through Jesus Christ. Heb. 6.18, 19 that we might have strong consolation who have fled for Refuge, to lay hold on the hope set before us, which Hope we have, as an Anchor of the soul, sure and steadfast, and which entereth into that within the veil. [Hath Hope] Tremelius renders it thus, Recipit se etiam in morte sua justus with this annotation upon it. Recipit se à malo, adeo ut ne mors quidem ipsa sit ipsi mala: (i.e.) He recovers and delivers himself from evil; so that Death itself cannot be evil or hurtful to him; so Mr. Cleaver explains it; The righteous hath not only confidence and good expectation, but refuge and deliverance in greatest extremities, yea, in the very danger and torment of death itself, yea, then especially, and more than ever at any time before.  
The Object of the Righteous persons Hope is, God himself. Ps. 39.7. And now Lord, what wait I for, my hope is in thee. 1. Tim. 1.1. And Lord Jesus Christ which is our hope. jer. 14.8. jer. 17.18. And all those future good things which God hath graciously promised in his word both for soul and body. Col. 1.5. for the hope which is laid up for you in heaven, vers. 27. Christ in you the hope of Glory, Titus 1.2. In hope of eternal life, which God that cannot lie promised before the world began, Tit. 3.7. that being justified by his grace, we should be made heirs according to the hope of eternal life. The Hope of a Christian is in another world; no man hath better, surer, greater hopes than a Christian: a Worldlings Motto is a Bird in the hand, but a Christians, is spero meliora. I hope for better things. The Philosopher could say, Tolle coelum & nullus ero. Much better and surer ground hath a true Christian to rejoice in hope of the glory of God, and to glory in tribulation for the hope that is laid up in heaven for him; which hope maketh not ashamed, Rom. 5.2, 3, 5. Pro. 10.28. The hope of the righteous shall be gladness, but the expectation of the wicked shall perish, yea, when the hope of the wicked shall be cut off, then shall the righteous have a vigorous, lively, or a living hope, 
1 Pet 3.  an hope that shall not fail, even in death they have hope of life, and by death they come to be partakers of the object of their Hope, and so I come to the 3. particular. When. 
3. When.  The time when the Righteous hath hope, in his [Death] in the evil day, in time of greatest disconsolation, when friends stand weeping and wring their hands, when speech, sight, senses, strength fail, when riches will not profit a man, when Physicians are of no value, when all Creatures prove miserable comforters, and when all human helps fail, then is a Christians soul full of hope, and may comfortably use this motto spero meliora, though I leave a fair house, pleasant gardens, and loving friends, and dear Relations, yet I hope to enjoy and inhabit an house not made with hands eternal in the heavens, whose builder is God, to dwell with my heavenly father in his Mansion house: I hope to enjoy better friends, more dear Relations; Communion with such as are of a more holy society: I hope now by death to come unto Mount Zion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels. To the General Assembly and Church of the firstborn, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect. And to Jesus the Mediator of the New Covenant, Heb. 12.22, 23, 24.  

4 Proofs  To prove that the Righteous (i e.) true beleivers who walk uprightly, following after Righteousness) have this Hope in their [Death] consider some testimonies of scripture, and some examples. Isa. 57.1, 2. The righteous perisheth, and no man layeth it to heart, and merciful men are taken away, none considering that the righteous is taken away from the evil to come. He shall enter into peace, they shall rest in their beds, each one walking in his uprightness. Where we have a sad complaint of the Cursed security of most people, not regarding, nor laying to heart the sad tokens of God's displeasure, nor their own danger approaching, threatened by the Lords taking away his righteous servants from among them, and secondly a Relation of the blessed security, & happy estate of God's people at and after their death, however they may seem to perish from the earth, yet they are taken away from the evil to come, and enter into peace; etc. The Lord in that Scripture gives us a Description and Character of his own people, and of Others, of worldlings that lived among them.  
His own people are described. 1. By their Disposition and behaviour while they live here. 1. Righteous. 2. Merciful. 3. Walking in uprightness, as Micah. 6.8. 2. By their state and condition at and after [Death.] 1. They are taken from the evil to come. 2. They enter into peace. 3. They rest in their beds. The Description of worldlings and carnal people that lived among them by their disposition and behaviour, is partly in the end of the former chapter, eagerly and inordinately pursuing worldly profits and sensual pleasures, presuming upon long life and plenty, c. 56.11, 12. and in the first verse of this chapter, they are said to be inconsiderate, senseless, stupid, dead-hearted, not laying things to heart, not regarding to hear the rod, and who hath appointed it, nor to behold the Majesty of the Lord, when his hand is lifted up. Their Dangerous state and condition, when God's servants are taken away from among them, is there also hinted at, it's a sad omen and forerunner of evil coming upon them. That which I specially quoted this foregoing scripture for, was to prove, that the Righteous have hope in their death, and here it is clearly and fully affirmed, that by death they are taken from the evil to come, and enter into a state of blessed peace and sweet security. Another proof here of is Revelation 14.13. And I heard a voice from heaven, saying unto me, write, Blessed are the dead which die in the Lord, from henceforth, yea, saith the spirit, that they may rest from their labours, and their works do follow them. This testimony John received by a voice from heaven, and therefore it's of undoubted truth, and asserted by the spirit of Truth, that God's people are in a blessed condition after death. Not only such as die for the Lord, who were put to cruel torments, and to suffer death by Antichristian Persecutors for not complying with them in their idolatrous worship, but such as die in the Lord are blessed, (i.e.) such as were effectually called unto fellowship with Jesus Christ, and united to him by faith as members of his mystical body, are happy in their death. Death puts a period to all their troubles and labours, and brings them to the enjoyment of rest and peace, and to receive the reward of their works. Here are no purgatory-torments mentioned to be endured by them after death, but a perfect cessation from all labour, and a full enjoyment of rest and bliss.  
To give instance in some examples of God's people, who have had hope in their death; we find that Jacob, when he lay on his Deathbed, professed his hope of salvation and enjoying a better life, Gen. 49.18. I have waited for thy salvation, O Lord, so Abel, Enock, Noah, Abraham, Sarah, Heb. 11.13. These all died in faith, not having received the promises, but having seen them a fare off, and were persuaded of them, and embraced them, and confessed that they were strangers on earth, declaring plainly that they expected a better Country, that is an heavenly. Thus Moses chose rather to suffer affliction with the people of God, than to enjoy the pleasure of sin for a season; Esteeming the reproach of Christ greater riches than the treasures of Egypt, for he had respect unto the recompense of the reward,— and endured, as seeing him, who is invisible, vers. 25, 26, 27.  
Job's spirit was upheld from sinking into despair under all his pressures, losses, and afflictions, and he professeth his hope even in death; Though he slay me, yet will I trust in him, Job 13.15. as if he had said, if God should take away my life, yet would I in the midst of death expect a better life from him: So David, Psal. 23.4. Though I walk through the Valley of the shadow of death, I will fear no evil. And Psal. 73.26. my flesh and my heart faileth, but God is the strength of my heart, and my portion for ever; his hope of being received into glory after death, encouraged him to go on in the ways of righteousness, whatever afflictions he underwent in his life time. Paul in time of his imprisonment at Rome, lest the Philippians should be discouraged at his sufferings, professeth his earnest expectation and hope of salvation, and that he was not any way afraid of death, but rather desirous of it, in regard of the gain and benefit he should reap by it, Phil. 1.21. for to me to live is Christ, and to die is gain; that is, Christ is my life here by grace, and hereafter by glory; he is both the Author and end of my life, and if I be put to death, that shall no way endamage me, but rather bring me great advantage, in regard that thereby I shall exchange, and gain Heaven for Earth, and an happy eternal life, for this miserable and mortal life, and vers. 23, I am in a straight betwixt two, having a desire to departed, and to be with Christ, which is far better. And again, 2 Tim. 4.6, 7, 8 giving notice of his approaching death, and that the time of his Martyrdom was now at hand, he professeth his hope in his death.— I am now ready to be offered, and the time of my departure is at hand, I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but unto them also that love his appearing; and again, 1 Cor. 15.19. If we have hope in Christ in this life only, we are of all men most miserable.  
Cyprian speaking of the nature of death to believers, saith: It is Janua vitae, victoria belli, portus maris. The gate of life, the victory of war, the haven of the Sea; death to God's people is as the Angel was to Peter, to fetch him out of prison, and set him at liberty; Act. 12.7. etc. and as Pharaohs Messenger was to Joseph to remove him out of the Dungeon into Pharaohs Court, Gen. 41.14. where he was highly advanced to Honour and Dignity.  
The benefits which believers hope to be made partakers of by death, are either such as concern their Souls, or their bodies. The Souls of believers are at their death made perfect in holiness, Heb. 12.23. and brought to the spirits of just men made perfect. Death abolisheth sin and corruption in believers, and brings finalem gratiam, the perfection of grace that may make them capable of glory: as sin brought death into the World, so death drives sin out of God's people's natures, Rom. 6.7. he that is dead is freed from sin, there is not so much as any remnant of sin that cleaves to a believing Soul after death, but it is presented unto Christ without spot, or wrinkle, void of all sinful infirmities. Here the best of God's Saints groan under the burden of their corruptions, 2 Cor. 5.4. and cry out with Paul, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death! before death the best Christians complain, the good that I would, I do not, but the evil that I would not, that I do, Rom. 7.19. but now after death, the least in the Kingdom of Heaven saith, the evil that I would not, I do not, and the good that I would I do: 1. By death they have full discharge from all possibility of offending God. Death is a loosening to the Children of God; here they are, as it were, tied to a stake, to be baited by Satan and his instruments, death is the breaking of the Chain, and the Soul escapeth as a Bird out of the snare of the Fowler, as the fire burned the bonds of the three Children, and so procured their liberty, so death is a Goal-delivery to the Children of God. That one happy pang which pulls away the Soul from the body, doth also pull away sin, both from the Soul and body: 
Greenham, Byfield. Hieron. Hildersham, etc.  to this purpose many of our English Divines have written excellently to comfort the surviving friends of deceased Saints, & to cure them of the fear of death. So Polan. Syntagm 342. Mors electis & credentibus non est pro peccatis satisfactio, sed peccati abolitio, & transitus in vitam aeternam. By death believers are freed from all occasions of sin. Temptations to sin. Power and dominion of it; yea, from all dregs and remainders of sin. This made the Martyrs so willing to endure any kind of death that Tyranny could devise, that they might be rid of their sinful bands, and this corruptible burden which presseth down the Soul that looks after Christ. 
M. Marshal.  It was an expression of that excellent Preacher & holy man, owe with God, Mr. Marshal. The weakest Saint in articulo mortis hath more grace than Paul had in his life time, 1 Cor. 13.10. And this consideration should make Christians willing to die, that they may be rid of sin, and be made perfectly holy. Mr. Hildersham in the close of his 65 Lecture, on Psal. 51. hath a solemn Speech worth our serious consideration; which is this: Certainly, he that desireth not, that striveth not to be willing to die, even upon this ground, because death (and nothing but death,) will perfect the work of mortification in him, hath just cause to suspect, that there is no truth of saving grace in him, no sense of the vile corruption of his nature, it is no bondage to him.  
Another benefit which the Souls of believers partake of by death, is this: They do immediately pass into glory, Phil. 1.23. For I am in a straight between two, having a desire to departed and to be with Christ, which is far better. In which words we have Paul's strait, and his own inclination expressed rather to die than to live here; and the ground of this his desire; because it's far better for the Soul to be with Christ, than to abide in the body, where also he implies two things in the death of the Saints. 1. There is a dissolution of the Soul from the body. 2. That there is a conjunction of the Soul with Christ. He expected not by death to be utterly extinguished, but translated hence some other where; not an annihilation, but a dissolution, and he makes no intermission of time, or interposition of place, between his dissolution, and his being with his Saviour; he speaks of his being with Christ, as the immediater, & certain consequent of his dissolution. Death should be to him but as a Portal opening to give him speedy admittance into the presence of the Lord; in whose presence is fullness of joy, and at whose right hand there are pleasures for evermore. And this he speaks of as a Privilege, not only peculiar to himself as an Apostle, or a Martyr, but common to all true believers, 2 Cor. 5.1, 4, 6, 8. Heb. 12.23. Luke 23.43. Act. 7.59 Luke 16.22.23, 25. The Angels are ministering Spirits attending on them that are Heirs of salvation to receive their Souls at death, and to carry them into Abraham's bosom, (i.e.) a state of rest and happiness, where they are comforted, where they behold the face of God, and see him as he is, and know him as they are known of him, 1 Cor. 13.12. and where they behold Christ's glory, Joh. 17.24. so that you see that death is exceeding gainful to believers, and that the righteous have hope in their death, that their Souls being made perfect in holiness shall immediately pass into glory, and enjoy rest, and bliss in Communion with Christ.  
Further, the righteous hath hope in his death, in the behalf of his body, Psal. 16.9. my flesh also shall rest in hope; that is, as Aynsworth renders, and explains it, shall dwell in confidence, or abide with hope, (i.e.) boldly, safely, and securely, meaning that his body should abide, or rest in the grave, with sure hope of rising again from the dead. The bodies of believers, being still united to Christ, do rest in their graves until the Resurrection, 1 Thes. 4.14.— them also, which sleep in Jesus, will God bring with him, tanquam membra cum capite. The grave is but a withdrawing room for the bodies of the Saints, a sleeping room where they rest as in their beds, Isa. 57.2. Act. 7.60. Joh. 11.11, 13, 1. The bodies of believers after death remain still united to Christ, though death cause a separation betwixt their Souls and bodies, yet not betwixt Christ and their dead bodies. The union wrought in effectual calling is betwixt Christ and the believers whole man, and it is an inseparable, indissoluble and eternal union; they are joined to Christ as their husband, 1 Cor. 6.13. the body is not for fornication, but for the Lord, & the Lord for the body, vers. 15. know ye not that your bodies are Members of Christ, etc. Yea, temples of the holy Ghost, which is in you, vers. 19.20. Yea, the spirit of Christ dwells in believers, Rom. 8.9, 10, 11. joh. 6.37, 39, 40. The Union betwixt Christ & believers holds firm in and after death, so that their dead ashes are part of the Members of Christ in the grave; & God's Covenant is still of force with them in the dust, Mat. 22.31, 32, etc.  
Mr. 
Consul Zanch. in 1 Thes. 4.14.  Perkins in his Cases of Conscience, 1. Book, 9 Chap. 3. Sect. expresseth himself thus:— There is a mystical union and conjunction between Christ and every believer, and that not only in regard of Soul, but of body also; which being once knit, shall never be dissolved, but is eternal; whereupon the dying, dead, rotten and consumed body remaineth still a member of Christ, abideth within the Covenant, and is and shall be ever a Temple of the holy Ghost: and by virtue of their Conjunction with Christ shall be raised to glory at the last day.  
2. As the Bodies of Beleivers after death remain still united to Christ, so they rest in their Graves as in their Beds, they rest from all labour and toil, from all trouble and pain, yea, from all the motions of sin, and drudgery of Satan: Musculus in Psal 16.9. Observandum est, mortem carnis interpretatur esse quietem, non interitum; ergo carni piorum sepulchrum non est fovea, sed lectulus quieti destinatus. The Bodies of the Saints at Death are only fallen asleep, Act. 7.60. We know, that natural sleep is not perpetual, we sleep and awake again in the morning; so it's but a certain time that their bodies shall lie at rest in the Grave, they shall be awakened and raised again in the morning of the Resurrection; and again the body being asleep can easily be awakened, and roused up by being jogged, or called upon with a loud voice; so the dead bodies of saints shall be much more easily raised and awakened by the power of Christ's voice, Joh. 5.28. And as sleep is a great refreshing to sick and weary bodies, so that they are more vigorous and lively, when they awake; so when beleivers bodies shall be awakened out of the sleep of death, and raised out of their Graves, as from their Beds, they shall be more active and nimble for God than ever they were before, 1. Cor. 15.42, 43. it is sown in corruption, it is raised in incorruption, it is sown in dishonour, it is raised in glory, it is sown in weakness, it is raised in power. So that the bodies of beleivers after death do not only rest in their graves, but they rest in Hope, even in hope of a glorious resurrection, which is a 3. privilege of the righteous in their death in regard of their bodies. The Righteous hath hope in his death, that his dead body shall be again united to his Soul, and 3. raised up in glory, 1. Cor. 15.43. Yea, our vile bodies shall then be changed, and fashioned like unto the glorious body of Christ, Phil. 3.21. Col. 3.4.  
The Glory of beleivers bodies at the Resurrection will appear in these 5. particulars.  
1. They will be perfect and entire in regard of Parts, limbs, or senses, however they might be maimed or defective before.  
2. They will be fair, beautiful and illustrious, full of splendour and brightness, what ever blemishes or deformities they were disfigured withal before, Matth. 13.43. then shall the Righteous shine forth as the sun in the Kingdom of their Father. The most beautiful body on earth is but like Carrion sullied with smoke and foot in respect of the glorified body of poor Lazarus at that day.  
3. They shall be immortal (i.e.) in such a condition, that they can never die again. This mortal shall put on immortality, and so Death shall be swallowed up in victory, 1. Cor. 15.53, 54.  
4. Incorruptible (i.e.) not only free from putrefaction, but also from all weakness both of infirmity and deformity, such as cannot again be corrupted with sin. Now our bodies are corruptible, and so mutable, subject to manifold infirmities, but then they shall be strong and powerful, 1. Cor. 15.42, 43. It is sown in corruption, it is raised in incorruption, it is sown in weakness, it is raised in power.  
5. Spiritual Bodies, not that our bodies shall vanish into Ghosts or spirits, but they shall be so admirably glorified and perfected, that they shall be able to subsist without meat, drink, physic, sleep, etc. wherewith natural bodies are sustained, Rev. 7.16. they shall hunger no more, nor thirst any more, Matth. 22.30.  
This hope of a glorious Resurrection of his Body at the latter day comforted and refreshed Jobs spirit in the depth of his misery under Bodily boiles and distempers, and all his other pressures: This was an Article of that Christian faith which he made Confession of Job 19.25, 26, 27.  
Thus have I proved and cleared the truth of this Doctrinal Proposition, viz: The Righteous hath hope in his Death. I shall proceed now to lay down some Reasons and Grounds hereof.  

Reasons.  Reason. Because the Lord hath made many rich and precious Promises to the Righteous concerning the life to come, as well as for this life, 1. Tim. 4.8. Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. Beleivers have heard of future good things promised in the Gospel to be bestowed upon them after this life, and this is a ground of their hope in death, Psal. 130.5. I wait for the Lord, my Soul doth wait, and in his Word do I hope. Paul speaking of the fruits of faith and love, which abounded among the Colossians, mentions a motive whereby they were incited and provoked thereunto, Col. 1.5. for the hope which is laid up for you in heaven (i.e.) for those glorious things, which your hope assureth you, are laid up for you in heaven; Hope being there taken by a Metonymy for the thing hoped for. But how came they to hope, that there were good things laid up for them in heaven? He shows the ground of their hope in the next words to be the Word of God, whereof ye heard before in the word of the truth of the Gospel, so Titus 1.2. In hope of eternal life, which God, that cannot lie, promised before the world began, but hath in due time manifested his word through preaching. Beleivers are heirs of promise, unto whom God being abundantly willing to show the immutability of his Counsel, confirmed it by an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us.  
2. Reas. Because of Christ's Resurrection from the dead, 1. Cor. 15.17, 18, 19, 20. if Christ be not raised, than they also which are fallen asleep in Christ are perished, if in this life only we have hope in Christ, we are of all men most miserable, but now is Christ risen from the dead, and become the first fruits of them that slept. Christ's Resurrection is a pledge of ours: hence Peter's Benediction, 1. Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead, (i.e.) confirmed in us a living hope, or hope of life in and after death, by the Resurrection of Jesus Christ, because God raised him up, that we might believe and hope in God for our Resurrection unto Glory, Vers. 21.  
3. Reas. Because of Christ's Ascension, Heb. 6.19, 20. which hope we have as an Anchor of the Soul both sure and steadfast, and which entereth into that within the vail, whither the forerunner is for us entered, even Jesus. Hope is as the Anchor cast out of the ship on firm ground, when tossed and driven with wind and waves, this anchor of the Soul is cast within heaven, though a believer be yet as a ship at sea, tossed with troubles and tempations in this world, yet all is safe, the soul is sure, the anchor of hope being cast within heaven, taking hold on Christ the rock of our salvation, who is entered, and ascended into heaven as our forerunner, to prepare mansions for us, Job 14.2, 3.  
4. Reas. Taken from Christ's Intercession, that is another ground of a believers hope in death, Joh. 17.24. Father I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me. Christ having prayed that believers may be with him in eternal Glory and happiness after death, they have good ground to hope and expect that they shall be with him, and behold his Glory, for the Father heareth him always, and never denies him in any suit that he makes in the behalf of his People, Joh. 11.42.  
5. Reas. Because God hath not only delivered up his Son Christ to die for them, and to purchase life and salvation for them, but hath also given Christ unto them, and revealed and framed him in them, and given them his spirit as an earnest in their hearts, 2. Cor. 1.22. whereby God assures them that he will pay, as it were, the whole sum of his promises; for an earnest is as a pledge whereby we confirm a bargain, or a piece of money whereby we assure the payment of the whole, the first gift therefore of the spirit and of life is a pledge of their whole inheritance which they hope to enjoy after death; so Ephes. 1.13, 14. Col. 1.27. Christ in you the hope of Glory, and Rom. 5.5. Hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us; yea, the experience of God's goodness and faithfulness towards them, which they have had in time of their life, confirms their hope of obtaining what good things he hath promised them after death, Vers. 4. experience worketh Hope. So that believers in greatest straits may argue, as David against Goliath 1. Sam. 17.37. The Lord that delivered me out of the Paw of the Lion, and out of the Paw of the Bear, he will deliver me out of the hand of this Philistine, and as Paul 2. Cor. 1.9, 10. We had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead, who delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us.  
6. Lastly, Because of God's bounty towards others in this life. The Lord bestows liberal portions of outward blessings upon many that regard not to serve and honour him, but go on in ways of Rebellion: wicked men prosper and abound in worldly comforts sometimes, when good men want them: surely then this argueth that he hath reserved better things in store for his own Children after death, Psalm 31.19. O how great is thy goodness which thou hast laid up for them that fear thee! This consideration David made use of as a ground to confirm his hope in death of enjoying happiness after this life, Psal. 17.14, 15. the men of the World have their portion in this life, whose belly thou fillest with thy hid treasure; As for me, I will behold thy face in righteousness, I shall be satisfied, when I awake, with thy likeness: he professeth his resolution to go on in the ways of God, expecting a gracious, yea, a glorious issue out of all his dangers and persecutions. q.d. I will not live wickedly, as they do, but righteously, and then I shall enjoy thy favour here, and Heaven hereafter; I shall view thy face, and see thee plainly and perfectly, and stand in thy presence, where is fullness of joy: when I awake (i.e.) from the sleep of death, when I am raised out of the dust, I shall be satisfied with thy likeness, having thine image upon me, and thy glory fully manifested unto me in Heaven, this beatifical Vision shall so abundantly satiate and solace my Soul, that it shall say, I have enough. So Ps 49. when in death worldly men leave their wealth to others, and are like the beasts that perish (i.e.) dying without hope of any further happiness, yea, in a worse condition; for death shall feed on them, vers. 14. yea, the second death shall have power over them, and they shall lie in Hell-torments; then saith the righteous even under the pangs of death, vers. 15. But God will redeem my Soul from the power of the grave, for he shall receive me, Selah. Where Selah is added, not only as a bare Musical Note for raising of the voice, etc. but it calls for elevation of mind, and more than ordinary attention, pointing at a clear Testimony for the immortality of the Soul, and for a better life after this the hope whereof fills the hearts of the godly with comfort, and triumphant joy, even under the pangs of death. [For he shall receive me] whensoever the fatal hour shall come, that body and Soul must part, God will receive my spirit into Heaven. So again, Psal. 73.24.26. against all the discouragements which he met with in the ways of God, from the present prosperity which the wicked enjoyed, and the manifold afflictions that himself underwent, he comforts himself in certain hope of eternal life, and being received up into glory; and hereupon resolves still to follow the conduct and direction of God's word and spirit: Thou shalt guide me with thy counsel in this life, and after this life ended, wilt receive me to that glory, which thou hast promised me.  
Thus have I made good the truth of the Doctrinal Proposition. The righteous hath hope in his death, and confirmed it by showing you several grounds and reasons, and should now come to make application of it; but I desire first to remove one objection that seems to lie in the way.  
Quest. If the righteous have such hope in their death, how comes it to pass, and why is it that some good Christians are so fearful of death, and so unwilling to die? Why are they not rather desirous to die, having such hope of future glory & happiness?  
Answ. It is true, there may be in the dearest of God's Children an unwillingness and fear to die, Jeremy petitioned King Zedekiah, that he might not be sent again to the house of Jonathan the Scribe, lest he should die there, Jer. 37.20. if he were shut up close prisoner in that nasty stinking Dungeon: so our Saviour forewarning Peter of the manner of his death, tells him, he should be carried whither he would not, joh. 21.18. and some of the Martyrs have sometimes found fear and unwillingness in themselves to die. Latymer in a Letter to B. Ridley writes thus: Pray for me, I say, pray for me, for I am sometimes so fearful, that I would creep into a Moushole, etc. as Lot lingered, when God would take him out of Sodom, so there is some backwardness and unwillingness in the Saints of God to leave this world, and to die. And the reasons of it may be, 1. Death causeth a parting of two most dear, inward, and ancient friends; the dissolution of Soul and body one from the other is unpleasing to nature, old friends are loath to part: when David and Jonathan were to departed one from another; O how grievous was their parting, 1 Sam. 20.41. But the Soul and body have been more inward and ancient friends than Jonathan and David were no marvel therefore though they part so unwillingly. The untying of the Marriage-knot between Soul and body is unwelcome to nature, though grace may bid it welcome, which suggests another reason. 2. The best of God's Children believe but in part, and are not perfectly rid of sin and corruption till death. They have flesh remaining in them as well as spirit, Gal. 5.17. and though the spirit be willing, yet the flesh is weak, Matth. 26.41. The spirit saith to death as to Christ, Come but the flesh saith, Go; The flesh saith, its good being here; though the spirit saith, it's better being in Heaven: and it may be, believers do not stir up their graces, nor read over their Evidences, nor consider seriously of their Privileges by, and after death. Yet lastly, I answer, Though there be some unwillingness in the best to die, yet they know, it is their fault and sin to be unwilling; and they chide themselves for it, and overcome this unwillingness in the end; many who in their life-time have seemed unwilling to die, and afraid of death, yet when it hath come to the point, have been suddenly strengthened beyond expectation, willingly and cheerfully to lay down their heads on the block; yea, to yield up their bodies to the flames, and have bid death welcome, though it hath seized upon them with instruments of cruelty, and tormenting pains; as old Hilarion encouraged himself to die, Egredere, anima mea, noli timere; go forth, O my Soul, be not afraid to die. However, though some let the aqua vitae Bottle hang by, and use it not when a qualm comes, yet such as actuate their faith, and renew their repentance daily, and exercise themselves in having a good conscience, may rejoice in hope of the glory of God, and be above dismaying fears, though they walk in the Valley of the shadow of death.  
I hasten now to the Application of the Doctrine; seeing the Righteous have Hope in their Death.  
The uses hereof may be of 1. Confutation. 2. Information. 3. Examination. 4. Exhortation.  

Use. 1.  Use 1. Of Confutation, of that gross cursed opinion of the Mortalists, who deny the immortality of the Soul, & hold that man's Soul dies with the body, & that whole man is a compound wholly mortal; and that the present going of the Soul to Heaven, or Hell, is a mere fiction, with much more such unsavoury stuff, which hath been published of late, better becoming Professors of Epicurism, than of Christianity: whereas the Scripture teacheth us, that the Soul of Man is the spirit of life, breathed in by God, and made immortal; that it cannot die at the separation from the body, Genes. 2.7. Math. 10.28. And that the spirits of believers and just men in their separation from their bodies pass immediately to Heaven, to be and live with the Lord, Math. 22.32. 2 Cor. 5.4, 8. Phil. 1.23. In that 22. of Matth. 31, 32. Christ proves against the Sadduces, the Resurrection of the body, by an argument drawn from the immortality of the Soul, and maintains it, that Abraham, Isaac, and Jacob were then living in regard of their Souls, though their bodies were in the dust. They, whose God the Lord is, must needs be in being and living: But the Lord said long after their death, Exod. 3.6. I am the God of Abraham, the God of Isaac, and the God of Jacob: It is well observed in our English Annotations, on Math. 22.32. He doth not say, the Lord of Abraham, for he is Lord of liveless things also, Math. 11.25. the Lord of Heaven and Earth; but the God of Abraham, i.e. in Covenant with him. Now seeing this Covenant of God was with the bodies of these three Patriarcks, as well as with their Souls, as appears by their Circumcision, it follows, that as their Souls were then alive, so their bodies must needs be raised from the dead, and be made eternally happy. Mr. Burroughs in the beginning of his Gospel-Conversation notes, that Phil. 1.23. is a notable Scripture to prove the immortality of the Soul, for certainly if the Soul did die with the body, it could not have been better for Paul to have been dead than to live, it were better that Paul had lived even to the day of Judgement, than to have died, and so to be nothing, and turned into dust; but he saith, that when he died, he should be with Christ, which was better for him: therefore he knew the Soul doth not die with the body.  
So Zanchy observes two arguments in that desire, or wish of Paul, Phil. 1.23. to prove the immortality of the Soul. 1. in that expression to departed, be dissolved, or loosed; Death is no destruction, but a dissolution only, or taking asunder the parts of which we are composed, that is a separation of the Soul from the body. Solutio a corpore declarat animam esse substantiam per se subsistentem. 2. to be with Christ; which cannot be, unless the Soul be a substance, subsisting by itself, Animae sanctorum exutae corporibus migrant in coelum & sunt cum Christo.  
So Psal. 49.15. is a clear testimony for the immortality of the Soul, and for a better life after this; without which assurance we might say with the Apostle in the language of Epicures, 1 Cor. 15.32. Let us eat and drink for to morrow we die, which Athiestical speech of theirs the Apostle reproves in the words following, and fully confutes their Opinion in that chapter.  

2. Use.  Of Information in 2. Branches.  
1. It informs us of the Gain of Godliness, if the Righteous have such hope in their death, then surely the mystery of Christianity is a most rich and gainful Profession, if it be followed and improved by us aright, 1. Tim. 4.8. Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come: so 1. Tim. 6.6, 7. Godliness with contentment is great gain. Death will plunder and bereave us of all our worldly gain, and prove a trap-door to let our souls drop down into hell, if we have busied ourselves in the pursuit of worldly riches, with the neglect of godliness, as the Apostle shows, vers. 9.10. and therefore he calls off Timothy, from following after worldly gain too greedily; yea, he bids him flee these things, and exhorts him to follow after Righteousness, Godliness— that so he may lay hold on eternal life, verse. 11.12. and Paul tells us Phil. 1.21. for to me to live is Christ, and to die is gain. Death is gainful to such as live to Christ, so Solomon Prov. 11.4. shows us what is more profitable and gainful than Riches, namely Righteousness, and when and also wherein it will appear so, even in the day of wrath, and hour of death, when riches will not profit, than Righteousness will stand us in greatest steed, and prove most advantageous to us. Riches profit not in the day of wrath, but Righteousness delivereth from death. Death is the King of terrors, Hell's stalking horse; the fear of it keeps men in bondage, most men look upon it as their greatest enemy, not to be resisted nor avoided by them. But now Righteousness delivers from it: The righteous hath a wonderful victory over it, and receives wonderful gain by it, as I have showed at large before, therefore Righteousness is better than Riches.  
2. I hasten now to the 2. Branch of the use of Information, which is to show us the truth of that Proverb. The Righteous is more excellent than his neighbour, Pro. 12.26. and wherein it doth appear viz: in this, that the Righteous hath hope in his death. Psal. 37.37. Mark the perfect man, and behold the upright, for the end of that man is peace. However the wicked and ungodly may vilify and despise God's people, counting them as the filth of the world, and the offscouring of all things, while they live, thinking meanly of them, as a company of silly fools and mad men; yea, speaking evil of them, because they will not run with them to the same excess of riot: yet when believers come to die, than it will appear that they are the excellent of the earth, in so much that even Balaam wished that he might die the death of the Righteous, and let my last end be like his, Numb. 23.10. Yea, as the saints are the most precious and excellent in the account of God, while they live, so that he reckons them as his Jewels, and peculiar treasure, so also their death is precious in the sight of the Lord, Psal. 110.15. But as for the wicked it is not so with them, Psal. 34.21. Evil shall slay the wicked (i.e.) they shall perish in their sins; the vulgar Latin translates it, Mors peccatorum p●ssima, the death of sinners and wicked men is worst of all, and Bellarmin glozing upon it gives this reason, quid initium erit cruciatuum aeternorum, because death to wicked men is the beginning of eternal torments, an inlett to endless woe and misery. However for a while wicked men may seem to flourish as the green Bay tree, and the proud may be counted happy; they that work wickedness may be set up, and they that tempt God may be even delivered, yet there will come a time when the Lord will make up his Jewels, and then we shall discern between the righteous and the wicked between him that serveth God, and him that serveth him not. Yea, the day cometh that shall burn as an oven and all the proud, and all that do wickedly shall be stubble. But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings, Mal. 3.17, 18. Chap. 4.1, 2. David having in the first Psalm described the Righteous by his Properties, and mentioned some of his Privileges, and pronounced him blessed, puts a difference vers. 4. etc. between the righteous and the wicked, and tells us the ungodly are not so, but are like the Chaff, which the wind drives away, and as Solomon tells us in the words before my Text, the wicked is driven away in his wickedness: Having considered the state of the righteous in his death, and shown it to be very hopeful and comfortable, that it may more fully appear that the righteous is more excellent than his neighbour, viz. his wicked neighbour that is set so near him in the Text, let us a little consider what becomes of him at his death, what is said of him here. [He is driven away,] thrust at, chased as chaff before the wind. Here let us inquire into these, 4 particulars, 1. the manner how, 2. the place whence, and from what he is driven 3. whither, 4. by whom he is driven, by what Drivers.  
How is the wicked driven away? 1. suddenly, 2. violently, 3. desperately. First suddenly and unexpectedly, Psal. 73.18, 19 surely thou didst set them in slippery places, thou castedst them down into destruction, how are they brought into Desolation as in a moment! they are utterly consumed with terrors, Job 21.13. in a moment they go down to the grave.  
Secondly violently, forcibly against his will, Job 27.20, 21. Terrors take hold on him as waters, a tempest stealeth him away, in the night the east wind carrieth him away, and he departeth, and as a storm hurleth him out of his place, the troubles and terrors which befall wicked men at their death are here set out by similitudes taken from a deluge of waters, or storm of wind, which come suddenly, and prevail irresistibly, overturn all in their way, like a whirlwind. Death takes them away suddenly, spite in their teeth, Luk. 12.20. Thou fool this night shall thy Soul be required of thee, Eccles. 9.12. as fishes that are taken in an evil net, and as the birds that are caught in the snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them.  
Thirdly, desperately driven away in his wickedness, dying either in the act of sin, or under the guilt and bondage of sin, Joh. 8.21. it was a dreadful doom threatened by our saviour against the unbelieving Jews, ye shall die in your sins, its better to die in a ditch, or in prison, or on the gallows, than to die in sin: to be driven away in ones wickedness, is a desperate driving away; to die without hope, opposite to the righteous man's case in his death, Prov. 11.7. when a wicked man dieth his expectation shall perish, and the hope of unjust men perisheth, (i.e.) his affection of hope, and happiness hoped for, and strongest means to attain to his hope, shall end with his life, and die at his death, and vanish away at the time of his destruction. So Job 8.13, 14. Thus for the manner how the wicked is driven away.  
Secondly, from whence and from what? He is driven from all earthly friends, Comforts enjoyments, hopes, habitation, job 18.14. his confidence shall be rooted out of his Tabernacle, and it shall bring him to the King of terrors, verse. 18, he shall be driven from light into darkness, and chased out of the world, from all means of Grace, Eccles. 9.10. from all further society with God's people; yea, from God's gracious presence and protection, 2. Thess. 1.9.  

3.  Whither? into darkness, his body into the slimy valley, into the pit of corruption, and his Soul into the pit of destruction, Psal. 9.17. the wicked shall be turned into hell, and all the nations that forget God. Death to wicked men is Hell's pale stalking-horse; or the Riden on that pale horse, with whom Hell followed after, Rev. 6.8.  

4.  By what Drivers? By sword, diseases, Death, sin, sathan, etc. The Prophet Ezekiel denouncing God's vengeance against the Ammonites, Moabites and other Enemies for their insolency and insulting over the Jews in their Calamity, saith Ezek. 35.6. Blood shall pursue thee, sigh thou hast not hated blood, blood shall pursue thee, as Abel's blood pursued Cain with Hue and Cry for vengeance, Prov. 13.21. Evil pursueth sinners; Pro. 11.19. As righteousness tendeth to life, so he that pursueth evil, pursueth it to his own death, 2. Pet. 2.1. wicked men, eagerly pursuing their own lusts, bring upon themselves swift destruction. The Psalmist speaks of a driving Angel, that shall chase and pursue wicked men. Psal. 35.5, 6. let them be as the Chaff before the wind, and let the Angel of the Lord chase them;— yea, let the Angel of the Lord persecute them. Thus you see there want not Drivers to chase away the wicked out of the world, and to hurry them into the pit of destruction, whereby the second branch of the Use of Information hath been fully and clearly made good, that the Righteous is more excellent than his Neighbour. Death is so far from putting an end to the miseries of wicked men, that its the beginning of their sorrows, an entrance into endless woe and misery; it puts an end to their joys and troubles too in this world, but it brings them to a world of everlasting troubles, Revel. 2.23. they shall be killed with death. Death is killing to the wicked; but it's mors vitalis, quickening, curing, and very gainful to the Godly, it puts them into possession of eternal life, the Righteous hath hope in his death. Therefore let none be discouraged from the ways of God, because of the flourishing of the wicked, or the troubles and afflictions of the righteous in this life: let them not fret, nor envy at the prosperity of the ungodly; nor repine at their own present adversity, but wait patiently on the Lord, and humble themselves under his potent hand, and he will exalt them in due time, Isa. 3.10. say to the righteous, that it shall be well with him; for they shall eat the fruit of their do, woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him. I shall add a word of counsel to them before I proceed, and it shall be such as Daniel gave to Nabuchadnezzar; after he had considered of his dream, and given the interpretation; that they shall drive thee from men, and thy dwelling shall be with the beasts of the field, Dan. 4.25. he adviseth him in these words, vers. 27. wherefore, O King, let my counsel be acceptable to thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquillity. So say I, that ye may not be driven away in your wickedness from men by death, and that your dwelling may not be with worse company than the beasts of the field, even with Devils in Hell, let my counsel be acceptable to you; Drive away your sins, and Satan's suggestions, as Abraham did the Birds & Fowls from his Sacrifices, Gen. 15.11. yea, ferret out and chase away all your lusts, those factors for Satan out of your hearts, as our Saviour drove all those Chapmen out of the Temple, joh. 2.15. or in the words of Ezekiel, cap. 18.30, 31. Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin; cast away from you all your transgressions whereby you have transgressed— for why will ye die? Yea, why will ye die without hope, by dying in sin? The Lord hath no pleasure in the death of him that dieth, wherefore turn yourselves, and live ye; there is yet hope in Israel concerning the Remission of your sins, and the salvation of your Souls, if ye harden not your hearts, but harken to the Lords voice, whiles it is called to day. But lest any that seem to be righteous in their own eyes, and full of hopes, should be deceived, and frustrated of their expectation when they come to die, it will be requisite that we proceed to another Use.  

Use. 3.  3. Use. Of Trial, and Examination, both of our Hope and of our Righteousness. Most men feed themselves with Hope now while they are at ease, in health, and while they live peaceably and securely; but it's an harder thing to have hope in our death when we come to die, when our consciences are awakened, and our sins with all their aggravations come fresh into our minds, than many are full of perplexity, and horror, as Pope Adrian, who cried out Animula vagula, blandula, qua nunc abibis in loca? Ah poor silly Soul whither art thou now going? and that Emperor, Dubius vixi, anxius morior, nescio quo vadam. I lived doubting, I die perplexed, and know not what will become of me after death. But there may be carnal presumption, or a mere groundless conjecture which some may be mistaken in, as if it were true sound hope. Therefore try,  
1. 
Trials.  Hast ever been hopeless in thy life, and in a despairing condition in thyself, in regard of thy sin and misery? Wert ever convinced of thy corrupt and cursed estate by reason of sin; and of the insufficiency of all thy own duties and performances; and how helpless all Creatures will be found towards thy relief? Rom. 7.9.10, 11. Paul was alive without the Law once, but when the Commandment came, sin revived, and Paul died, etc. He thought himself in a good condition, and had hope in himself, before the Law was brought home to his conscience; he knew not his malady, but thought himself fish-whole, and in a safe way, though he pursued his lusts, till he was spiritually enlightened, and saw that the Law of God forbids and condemns lust, and the first motions of evil concupiscence: Hast thou been throughly convinced and humbled, so as to disclaim and renounce all confidence in the flesh? as Phil. 3.3. hast thou laid thy mouth in the dust? Lam. 3.26, 29. It is good that a man should both hope, and quietly wait for the salvation of the Lord; but the way hereunto is by sitting alone and keeping silence, and by putting his mouth in the dust, he putteth his mouth in the dust, if so be there may be hope. Gracious hope is seated in a broken heart.  
2. Is Christ in you? Col. 1.27. Christ in you the hope of glory, while people are without Christ, they are without hope, Ephes. 2.12. Is Christ thy life? The principle of thy life? The pattern of thy life; the scope and end of thy life? If so; thou mayest well hope to appear with him in glory, Col 3.4.  
3. Art thou Evangelically righteous, walking in thy uprightness and integrity▪ following after righteousness. Godliness— having respect to all God's Commandments? Without which, thou mayest come short of laying hold of eternal life, 1 Tim. 6.11, 12. Psalm 15. Isa. 33.15, 16, 17. he that walketh righteously, and speaketh uprightly— he shall dwell on high— thine eyes shall see the King in his beauty. It's only the righteous, who hath hope in his death, it's called the hope of righteousness, every one that hath this hope purifieth himself.  
4. Dost thou patiently wait for what thou hopest to enjoy? Rom. 8.25. if we hope for what we see not, then do we with patience wait for it: as faith is the Root of Hope, so patience is the fruit of it. It's the nature of hope to breed patience; if we hope for life hereafter, we must be patiented, till we possess it. Hope is a grace of God whereby we expect good to come, patiently waiting till it come, or a certain expectation of eternal life with patience. The Merchant in hope or gain endures the water. The husbandman in hope of a plentiful Crop at Harvest endures the cold and the wet. He waiteth, and hath long patience for it, jam. 5.7, 8. job 14.14. all the days of my appointed time will I wait, till my change come, Heb. 10.34, 36. The Christian Jews took joyfully the spoiling of their goods, knowing in themselves that in Heaven they had a better, and an enduring substance, and the Apostle tells them, they had need of patience, that after they had done the will of God, they might receive the promise, Rom. 12.12. such as rejoice in hope, are patiented in tribulation.  
5. Is thy hope lively, active, vigorous to put thee upon mortifying thy corruptions, purifying thy heart and life? Doth it produce Gospel-fruits, and provoke thee to be zealous of good works? 1 Pet. 1.3. it's called a lively hope, or a living hope, every one that hath this hope purifieth himself, even as he is pure, 1 Joh. 3.3. All that rightly hope for salvation by Christ, besides the righteousness imputed by God, seek to be inherently holy, Col. 1.5, 6. for the hope which is laid up for you in Heaven, whereof ye heard before in the Gospel,— which bringoth forth fruit in you, etc. vers. 27.28. So Col. 3.1, 2, 4, 5 from the consideration of their hope of future glory with Christ, he exhorts them to heavenly mindedness, and to mortify their earthly Members, etc. So Titus 2.11, 12, 13, 14. The grace of God teacheth us that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present World, looking for that blessed hope, etc. Try by these marks whether your hope be such as will not make you ashamed, but stand you in stead to afford you comfort in the hour of death, or whether you be in the number of those that are in danger of being driven away in their wickedness, and so apply comfort, or terror accordingly, but I must hasten to one Use more, and so conclude.  

4. Use.  Of Exhortation, in 2. Branches.  
1. To the surviving friends and relations of dying and deceased Saints, to moderate their grief and sorrow for their Christian friends when they die, seeing the righteous hath hope in his death, and by death is made partaker of so many privileges, and enjoys the possession of what we yet desire and hope for; let not Christians sorrow as men without hope, for them which are asleep in Jesus, 1 Thes. 4.13, 14. He forbids not Christian sorrow for the dead, but Heathenish; not moderate, but excessive and immoderate, either in respect of time, or measure of our grief; we may water our Plants for our deceased friends (as one expresseth it,) but not drown them. It is good that we should lay to heart the death of the righteous, and take notice of God's hand in it, and our loss and danger thereby, so as to mourn and be affected with sorrow for it; the Lord blames them for their stupidity and regardlessness, who laid it not to heart when the righteous were taken away, Isa. 57.1. but we should not suffer our hearts to be overwhelmed with grief; but moderate our sorrow, considering their gain and benefit by death; they are taken away from evil to come, and enter into peace. Our Saviour, perceiving the hearts of his Disciples sadded at the thoughts of his departure from them, tells them, Joh. 14.28. if ye loved me ye would rejoice, because I go unto the Father. See how David moderated and assuaged his grief and sorrow, when he understood that his Child was dead, by considering that God had now revealed his will by his work, whereunto his people must patiently submit their wills; and that it would be bootless, 
2 Sam. 12.23.  and in vain for him to afflict his Soul further with grief in regard of his Child, whom he could not restore to life, being now dead: and further he considered his own mortality, and his Child's happy estate by death, which David also comforted himself in hope of attaining unto. I shall go to him, etc. Consider how willing and ready Barzillai was to part with Chimham, and glad to have him preferred in the Court of King David, 2 Sam. 19.37. and shall not we be content and willing to part with our dearest friends and relations for their good, when the King of Heaven sends for them to live in his Court, and to stand in his presence? where is fullness of joy, and pleasures for ever more?  
The 2. Branch of this Use of Exhortation is of more general concernment; to exhort all, so to redeem their time, and to improve their talents whilst they live, that they may have hope in their death; and that their hope may not be cut off, and make them ashamed; to this purpose observe and practise these 8. Directions.  
1. Renounce all confidence in the flesh, and lay your mouths in the dust; sit alone, consider your ways, look into the glass of the Law to discover and take a view of your spiritual spots, blemishes, and deformities, so as to loath and abhor yourselves, yea, to despair in yourselves, by reason of your sin and misery, Lam. 3.28.29.  
2. Close in with Christ, get interest in him by faith, Col. 1.27. Christ in you the hope of glory, but without Christ without hope, Eph. 2.12. Fides est fundamentum spei. Faith is the foundation of true hope, Gal 5.5. John 11.25, 26. Jesus said unto Martha. I am the Resurrection, and the life, he that believeth in me, though he were dead yet shall he live and whosoever liveth, and believeth in me shall never die.  
3. Renew thy repentance daily, 1 Joh. 3.3. Every one that hath this hope must purify himself, they that hope to appear with Christ in glory, must mortify their earthly Members, Col. 3 4, 5. Die daily to sin lest thou die in sin, and so perish for ever. The wicked is driven away in his wickedness: such as look for that blessed hope must deny ungodliness. Tit. 2.12, 13. sin deadens and destroys hope.  
4. Fellow after righteousness, 1 Tim. 4.8 6.11, 12. seek righteousness— it may be, ye shall be hid in the day of the Lords wrath, Zeph. 2.3. saving hope is called the hope of righteousness, Gal. 5 5. Walk uprightly, Isa. 57.2. Add to your faith virtue etc. for ●o an entrance shall be ministered to you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ, 2 Pet. 1.5 11. Be abundant in the work of the Lord, for as much as you know that your labour is not in vain in the Lord, 1 Cor. 15. Ult. This consideration afforded secure and relief to the drooping spirit of Hezekiah, when he received the sentence of death from the Lord against himself, that he had walked before the Lord in truth, and done that which was good in his sight, Isa. 38.3.  
5. Sat lose from the World in your hearts and affections, and be heavenly-minded, having your conversation in Heaven. Paul tells the Philippians that their end is destruction who mind earthly things, and they that look for the Saviour, the Lord Jesus Christ, to come from Heaven to change their vile bodies, and that they may be fashioned like unto his glorious body, have their conversation in Heaven, Phillip 3.19.20, 21. So 1 Tim 6.8, 9, 10, 11. directing them how to lay hold on eternal life, he adviseth them to moderate their affections towards the good things of the World; and to be content with necessaries, because of the danger of covetousness, and inordinate desire of riches, whereby men have been drowned in destruction and perdition, and have pierced themselves through with many sorrows.  
6. Be well grounded in the knowledge of the Scriptures, Joh. 5.39. Col. 3.16. Psal. 130 5. I wait for the Lord, my Soul doth wait, and in his word do I hope. Study the Promises, the Tenor of them, and to whom they are made, that so thou mayest be ready to give a reason of the hope that is in thee, 1 Pet. 3.15.  
7. Labour for a patiented submissive frame of spirit in every condition, to undergo what he inflicts, and to wait his leisure, for deliverance out of all straits, Heb. 10.36. ye have need of patience, that after ye have done the will of God, ye may inherit the promises, they that would rejoice in hope must be patiented in tribulation, Rom. 12.12. Rom. 8.25.  
7. Lastly be much in prayer unto the Lord, who is the God of hope, that ye may abound in hope, through the power of the holy Ghost, Rom. 15.13. and that your hearts may be filled with all joy and peace in believing: and that you may be made partakers of the righteousness of God, both imputed unto justification, and infused by his spirit unto sanctification, that as becometh Trees of righteousness of the Lords planting, ye may be filled with fruits of righteousness, which are by Jesus Christ unto the glory and praise of God; so shall ye have hope in your death, and lay hold on eternal life; for they which abound in such fruits of righteousness, shall abound also in the sure and certain hope of eternal life.  
I should now conclude, & forbear to speak any thing of the dead, knowing that to say much in commendation of the dead is sometimes more offensive than profitable to the living: but that some Scripture examples encourage me hereunto, Act. 9.36.39▪ Luke being guided by the spirit of God makes mention of a certain Disciple at Joppa named Tabytha, and publisheth it after her death, that she was a woman full of good works and Alms deeds which she did; and tells us of many mourning Widows, showing the Coats and Garments which Dorcas made while she was with them. See what ample commendations are given of that good King Josiah, 2 King 23 25. like unto him was there no King before him, that turned unto the Lord with all his heart, and with all his Soul, and with all his might, neither after him arose there any like him, and Heb 11. that whole Chapter is an Encomium setting forth the commendations of men and women, famous in their generations for manifesting the life of their faith by their works. And in Matth. 26.7, 13. the Lord Christ takes care that the memorial of that woman that shown so much respect and good affection to him as to bestow a box of costly Ointment upon him, should not be buried with her Corpse But wherever the Gospel shall be preached in the whole World, there shall also this that this woman hath done, be told for a memorial of her. However some of his Disciples might censure her rashly, as being too lavish and wasteful, Christ the most absolute pattern of temperance, defendeth this expense in respect of the circumstances, and tells them, that she was so far from being blame-worthy, that the memory of this act of her piety, and good affection to him should live to all ages.  
The best actions of good men and women may be sometimes misconstrued by Christ's own Disciples, as we see there; Yet Christ, who knows the intentions of his people, sets a price on their good works, and defends them, though men misinterpret and condemn them. The memory of aught done for Christ, or any of his, God will not suffer to perish.  
This woman's Name was Mary, the sister of Lazarus and Martha, as you may see, Joh. 12.3. she delighed to sit at Jesus feet and hear his word, Luk. 10.39. to whom Christ gives Testimony, that she had chosen that good part, which shall never be taken from her, vers. 42. she bestowed much costly ointment upon the feet of Jesus, as well as upon the head, and the house was filled with the odour of the ointment; such another Mary was this, so affectionately desirous to sit at Jesus feet, and to hear his word; and so ready to any act of love and beneficence to Christ the Head or any of his members, that she made and bestowed much costly ointment and other precious cordials even upon the feet of Christ, the poorest and meanest Christians, when in their sickness, lameness, or other infirmities, she was made acquainted with their conditions. The odour of her sweet Ointments did not only fill that house where she made them, but the benefit and virtue of them hath been felt to the refreshing of very many in other families of this Country, where her memory is and will be honoured. For me to speak much in Commendation of that precious Gentlewoman (the 〈◊〉 of whose Corpse hath occasioned this Concourse of people and solemnity,) would be but as if I should hold forth a Candle to show you the sun, she was such a bright shining light, and the Graces of God's spirit did so eminently and illustriously sparkle forth in her speeches and behaviour, to the observation of such as had any acquaintance or occasion to converse with her that the Lord hath caused a great Eclipse, and Darkness to obscure the glory of that family, and this whole Neighbourhood, in taking her from us; Yea, and much sadness and heaviness to seize upon all our spirits, at our being deprived of so choice a blessing as we enjoyed in her. I am confident, the praise and properties of a virtuous woman mentioned by Solomon, Pro. 31.10. etc. might as warrantably without flattery, be attributed and applied to her, as to any Gentlewoman in this whole County, without disparagement to any other. She was a woman that truly feared the Lord, therefore she shall be praised, vers. 30. she was very diligent and solicitous about making her Calling and Election sure, and with tears trickling down her cheeks hath she often in private Conference propounded doubts, and desired Resolutions and directions from me tending thereunto, such as lived in that family, or rosorted thither, knew her to be very conscionable in observing and sanctifying the Lords day, and provoking others thereunto, calling her servants as well as her children to account what they could remember of the sermons they heard: she began betimes like Timothy's Mother Eunice, and Solomon's Mother Bathsheba to justruct her children in the knowledge of the scriptures, and to drop & instill into her little ones the Principles of Christianity, and to train them up in the way that they should go; she was not only careful that duties of Religion might be attended on daily by those of her family, but was also conscionable and frequent in closet-dutyes. She was adorned with a meek and a quiet spirit, which in the sight of God is of great price. And in her behaviour to her Hushand, her chaste conversation was coupled with Reverence, Love and Obedience; a true Christian Yoke-fellow, helpful to him in bearing the yoke of Christ, and tenderly regarding the good of his Soul, as well as discreetly managing the affairs of the family. She was of a sweet, winning, courteous, affable disposition to all, very ready to secure and relieve any that were poor or sick, whose wants were made known to her, whether strangers or neighbours: she was so fare from placing any confidence in the flesh, or resting upon any thing in herself, or her own performances, that though she was in high esteem among us for her adorning the Gospel with an holy and unblameable Conversation, yet she was very vile in her own eyes, and groaned much under the sense of her own corruptions; her Soul panted so earnestly after Jesus Christ, that she counted all but loss and dung that she might win Christ, and be found in him. In my last conference with her, after the discovery of some conflicts betwixt faith and doubting, it pleased the Lord so sweetly to come in to the relief of her drooping spirit, 
Nehem. 1.11.  and the quieting and satisfying of her Conscience after some muse, on Mal. 4.2 that he enabled her to glorify his free Grace, and to set her seal to his Testimony concerning Christ, in so much that with much vigour and alacrity of spirit she expressed her Resolution in these words. I am resolved through God's Grace to cast myself into the arms of Jesus Christ, and rely wholly upon him, who I trust, will not suffer me to perish. Indeed that family and this Parish was adorned with a very precious Jewel, whiles that we enjoyed her, but the Lord judging us all unworthy of her, hath taken her hence to wear in his own bosom in heaven, whereby we are all deprived of a singular spur to Piety and help to Devotion: I shall add no more concerning her but make one request to you all that you will not only learn by this sad warning of our Mortality to be prepared for death, by following after Righteousness; that you may have hope in your death, and follow her into Glory; but that you will express your love and respect to her sorrowful and disconsolate 〈◊〉 fellow and motherless Children; in praying, that 〈…〉 improovement may be made by him of this sad 〈…〉 him and his family; and that the children may 〈…〉 Gra●e as 〈◊〉 years. They being now deprived of any further 〈…〉 of their mother, let me desire you to be in 〈…〉 much in prayer with the Lord, that Christ may be framed in them; and that they may hereafter be blessings to that family and their Country, and that this Ancient family of the Morleyes' may continue to be eminent for yielding good Patriots, and men of public spirits, ready to honour God and serve their Country in succeeding Generations.  
FINIS.