• 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 dealings with men: sometimes 2. Theologically, for one that orders the whole course of his life according to the will of God, which is the rule of righte­ousnesse. 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 sul­filled all righteousnesse, and is called the Sun of righteousnesse, 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 righteous­nesse of the Law. 2. Evangelically righteous; so believers are said to be righteous, in regard of a twosold righteousnesse, 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 righteousnesse 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 righteousnesse: Even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works. This is that righteousnesse which Paul so highly esteemed, and desired to partake of, Phil. 3.9. the righteousnesse which is of God by faith. Believers are also made partakers of inherent righteousnesse by the infusion of sanctifying Graces into their hearts, and the renuing 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 righteousnesse 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 righteousnesse 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 likelyhood, a probable conjecture, a groundlesse fancy, but in scripture phrase an un­doubted certainty.

Hope is a patient 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 seeth, why doth be yet hope for? But if we hope for that we see hot, then doe we with patience waite for it, Gal. 5.5. we through the spirit waite for the hope of righteousnes 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 spiders 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 enioy 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 Evills, Mr. Ca­ryl on Job. 8.13, 14. as Mr. Caryll 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 gon, and heavenly comforts will never come, he shall finde, that he hath been in a golden dream, as one that is hungry, who dreames 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 soule? Their hope is a groundlesse 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 shew 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 livelesse lazy conceit, building castles in the aire, 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. [Page 4] 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 soule, sure and stedfast, and which entreth into that within the vaile. [Hath Hope] Treme­lius renders it thus, Recipit se etiam in morte sua justus with this annotation upon it. Recipit se à malo, adeo vt ne mors quidem ipsa sit ipsi mala: (i.e.) He recovers and delivers himself from evil; so that Death it self cannot be evil or hurtfull 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 it self, 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. Ier. 14.8. Ier. 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 eternall 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 eternall 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 reioice 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 gladnes, 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 wringing their hands, when speech, sight, senses, strength fail, when riches will [Page 5]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 soule full of hope, and may comfortably use this motto spero meliora, though I leave a faire house, pleasant gar­dens, and loving friends, and deare Relations, yet I hope to enioy and inhabit an house not made with hands eternall in the heavens, whose builder is God, to dwell with my heavenly father in his Mansion house: I hope to enioy better friends, more deare Rela­tions; Communion with such as are of a more holy society: I hope now by death to come unto Mount Sion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable com­pany of Angels. To the Generall Assembly and Church of the first-born, which are written in heaven, and to God the Iudge of all, and to the spirits of just men made perfect. And to Jesus the Mediatour of the New Covenant, Heb. 12.22, 23, 24.

4 ProofsTo prove that the Righteous (i e.) true beleivers who walke uprightly, following after Righteousnes) 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 mercifull 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 upright­nes. Where we have a sad complaint of the Cursed security of most people, not regarding, nor laying to heart the sad tokens of Gods displeasure, nor their own danger approaching, threatned by the Lords taking away his righteous servants from among them, and secondly a Relation of the blessed security, & happy estate of Gods people at and after their death, however they may seeme to perish from the earth, yet they are taken away from the evil to come, and enter into peace; &c. 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. Mercifull. 3. Walking in uprightnes, 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 carnall people that lived among them by their [Page 6]disposition and behaviour, is partly in the end of the former chapter, eagerly and inordinately pursuing worldly profits and sensuall pleasures, presuming upon long life and plenty, c. 56.11, 12. and in the first verse of this chapter, they are said to be in­considerat, senselesse, stupid, dead-hearted, not laying things to heart, not regarding to heare 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 Gods servants are taken away from among them, is there also hinted at, its 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 cleerely 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 proofe here of is Revelation 14.13. And I heard a voice from heaven, saying unto mee, 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 doe follow them. This testi­mony John received by a voice from heaven, and therefore its of undoubted truth, and asserted by the spirit of Truth, that Gods people are in a blessed condition after death. Not only such as die for the Lord, who were put to cruell 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 mysticall 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 enioyment of rest and blisse.

To give instance in some examples of Gods people, who have had hope in their death; we finde that Jacob, when he lay on his Death-bed, professed his hope of salvation and enioying 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 farre off, and were perswaded of them, and embraced them, and [Page 7]confessed that they were strangers on earth, declaring plainly that they expected a better Countrey, 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 recompence 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 wayes of righteousnesse, 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 Authour 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 strait betwixt two, having a desire to depart, 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 righteousnesse, which the Lord the righteous Judge shall give me at that day; and not to me onely, but unto them also that love his appearing; and again, 1 Cor. 15.19. If we have hope in Christ in this life onely, 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 Gods people is as the Angel was to Peter, to fetch him out of prison, and set him at li­berty; Act. 12.7. &c. 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 holinesse, 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 glorie: as sin brought death into the World, so death drives sin out of Gods peoples 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 sinfull infirmities. Here the best of Gods Saints grone 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, tyed to a stake, to be baited by Sathan 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 burnt 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. Hilder­sam, &c. 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 [Page 9]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 kinde of death that Tyranny could devise, that they might be rid of their sinfull 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 mann, ow 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. Hildersam in the close of his 65 Lecture, on Psal. 51. hath a solemne 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 passe into glory, Phil. 1.23. For I am in a strait between two, having a desire to depart and to be with Christ, which is far better. In which words we have Pauls strait, and his own inclination expressed rather to die than to live here; and the ground of this his desire; because its 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 fulnesse of joy, and at whose right hand there are pleasures for evermore. And this he speaks of as a Priviledge, not onely 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 [Page 10]Angels are ministring Spirits attending on them that are Heirs of salvation to receive their Souls at death, and to carry them into Abrahams bosom, (i.e.) a state of rest and happinesse, 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 Christs glory, Joh. 17.24. so that you see that death is exceeding gainfull to believers, and that the righteous have hope in their death, that their Souls being made perfect in holinesse shall immediately passe into glory, and enjoy rest, and blisse 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 untill 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 joyned 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, &c. 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. Ioh. 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; & Gods Covenant is still of force with them in the dust, Mat. 22.31, 32, &c.

Mr. Consule 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 onely in regard of Soul, but of body also; which being once knit, shall never be dissolved, [Page 11]but is eternall; 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 vertue 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 toyl, from all trouble and paine, yea, from all the motions of sin, and drudgery of Sathan: 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 naturall sleep is not perpetuall, we sleep and awake again in the morning; so its but a certain time that their bodyes 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 bodyes of saints shall be much more easily raised and awakened by the power of Christs voice, Joh. 5.28. And as sleep is a great refreshing to sicke 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 weaknes, it is raised in power. So that the bodies of beleivers after death doe not only rest in their graves, but they rest in Hope, even in hope of a glo­rious resurrection, which is a 3. priviledge 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 faire, beautifull and illustrious, full of splendour and brightnes, what ever blemishes or deformityes they were disfigured withall before, Matth. 13.43. then shall the Righteous shine forth as the sunne in the Kingdom of their Father. The most beautifull body on earth is but like Carrion sullyed with smoke and foot in respect of the glorified body of poor Lazarus at that day.

3. They shall be immortall (i.e.) in such a condition, that they can never die again. This mortall shall put on immortallity, 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 weaknes both of infirmity and deformity, such as cannot again be corrupted with sinne. Now our bodies are corruptible, and so mutable, subject to manifold infirmityes, but then they shall be strong and powerfull, 1. Cor. 15.42, 43. It is sown in corruption, it is raised in incorruption, it is sown in weaknesse, it is raised in power.

5. Spirituall Bodies, not that our bodies shall vanish into Ghosts or spirits, but they shall be so admirably glorifyed and perfected, that they shall be able to subsist without meat, drinke, physike, sleepe, &c. wherewith naturall 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 Doctrinall 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. Godlines 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 Gospell 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 doe I hope. Paul speak­ing of the fruits of faith and love, which abounded among the [Page 13]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 shews 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 Gospell, so Titus 1.2. In hope of eternall life, which God, that cannot lye, 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 shew the immutability of his Counsell, confirmed it by an oath, that by two immutable things, in which it was impossible for God to lye, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us.

2. Reas. Because of Christs Resurrection from the dead, 1. Cor. 15.17, 18, 19, 20. if Christ be not raised, then 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. Christs Resurrection is a pledge of ours: hence Peters 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 Christs Ascension, Heb. 6.19, 20. which hope we have as an Anchor of the Soul both sure and stedfast, and which entreth into that within the vail, whither the forerunner is for us entred, even Jesus. Hope is as the Anchor cast out of the ship on firm ground, when tossed and driven with winde 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 rocke of our [Page 14]salvation, who is entred, and ascended into heaven as our fore-runner, to prepare mansions for us, Job 14.2, 3.

4. Reas. Taken from Christs 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 eternall Glory and happines 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 alwayes, 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 peice 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 enioy 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 Gods goodnes and faith­fullnes towards them, which they have had in time of their life, confirmes 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 Goliah 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 our selves, that we should not trust in our selves, 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 Gods 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 wayes [Page 15]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 goodnesse 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 happinesse 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 righteous­nesse, I shall be satisfied, when I awake, with thy likenesse: he pro­fesseth his resolution to go on in the wayes 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 fulnesse 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 likenesse, 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 happinesse, 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 lye 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 onely as a bare Musi­cal Note for raising of the voice, &c. but it calls for elevation of minde, 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 wayes of God, from the present prosperity which the wic­ked enjoyed, and the manifold afflictions that himself under-went, [Page 16]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 Gods 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 shewing 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 lye in the way.

Quest. If the righteous have such hope in their death, how comes it to passe, and why is it that some good Christians are so fearfull 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 Gods Children an unwillingnesse 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, Ioh. 21.18. and some of the Mar­tyrs have sometimes found fear and unwillingnesse 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 fearfull, that I would creep into a Mous-hole, &c. as Lot lingred, when God would take him out of Sodom, so there is some backwardnesse and unwilling­nesse 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 depart 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 Gods Children believe but in part, and are not per­fectly [Page 17]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, its 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 Priviledges by, and after death. Yet lastly, I answer, Though there be some unwillingnesse 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 unwillingnesse in the end; many who in their life­time 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 renue their repentance dayly, and exer­cise themselves in having a good conscience, may rejoyce 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. Ʋse 1. Of Confutation, of that grosse cursed opinion of the Morta­lists, who deny the immortality of the Soul, & hold that mans 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 meer fiction, with much more such unsavoury stuffe, which hath been published of late, better becoming Professours of Epicurisme, 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 [Page 18]in their separation from their bodies passe 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 livelesse 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 depart, be dissolved, or loosed; Death is no destruction, but a dissolution onely, 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, unlesse the Soul be a substance, subsisting by it self, 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 [Page 19]speech of theirs the Apostle reproves in the words following, and fully confutes their Opinion in that chapter.

2. Ʋse.Of Information in 2. Branches.

1. It informes us of the Gaine of Godlines, if the Righteous have such hope in their death, then surely the mystery of Christianity is a most rich and gainfull Profession, if it be followed and improved by us aright, 1. Tim. 4.8. Godlines 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. Godlines with contentment is great gain. Death will plunder and bereave us of all our worldly gain, and prove a trap­dore to let our soules drop down into hell, if we have busied our selves in the pursuit of worldly riches, with the neglect of godlines, as the Apostle shews, 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 Righteousnes, God­lines — that so he may lay hold on eternall life, vers. 11.12. and Paul tells us Phil. 1.21. for to me to live is Christ, and to die is gain. Death is gainfull to such as live to Christ, so Solomon Prov. 11.4. shewes us what is more profitable and gainfull than Riches, namely Righteousnesse, and when and also wherein it will appeare so, even in the day of wrath, and houre of death, when riches will not profit, then Righteousnes will stand us in greatest steed, and prove most advantagious to us. Riches profit not in the day of wrath, but Righ­teousnes delivereth from death. Death is the King of terrours, Hells stalking horse; the feare 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 Righteousnes delivers from it: The righteous hath a wonderfull victory over it, and receives wonderfull gain by it, as I have shewed at large before, therefore Righteousnes is better than Riches.

2. I hasten now to the 2. Branch of the use of Information, which is to shew us the truth of that Proverb. The Righteous is more ex­cellent then his neighbour, Pro. 12.26. and wherein it doth appeare 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 Gods people, counting them as the filth of the world, and the off-scouring of all things, while they live, thinking meanely of [Page 20]them, as a company of silly fooles and mad men; yea, speaking evil of them, because they will not run with them to the same ex­cesse of riot: yet when believers come to die, then it will appeare 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 Jewells, 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 glossing upon it gives this reason, quid initium erit cruciatuum aeternorum, because death to wicked men is the beginning of eternall torments, an inlett to endlesse woe and misery. However for a while wicked men may seeme to flourish as the green Bay tree, and the proud may be counted happy; they that worke wickednes 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 Jewells, 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 doe wickedly shall be stubble. But unto you that fear my name shall the Sun of Righteousnesse arise with healing in his wings, Mal. 3.17, 18. Chap. 4.1, 2. David ha­ving in the first Psalme described the Righteous by his Properties, and mentioned some of his Priviledges, and pronounced him bles­sed, puts a difference vers. 4. &c. between the righteous and the wicked, and tells us the ungodly are not so, but are like the Chaffe, which the winde drives away, and as Solomon tells us in the words before my Text, the wicked is driven away in his wickednes: Having considered the state of the righteous in his death, and shewn it to be very hopefull 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 neer 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 chaffe before the winde. Here let us enquire into these, 4 particulars, [Page 21]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 terrours, Job 21.13. in a moment they goe down to the grave.

Secondly violently, forcibly against his will, Job 27.20, 21. Terrours take hold on him as waters, a tempest stealeth him away, in the night the east winde carrieth him away, and he departeth, and as a storm hurleth him out of his place, the troubles and ter­rours which befall wicked men at their death are here set out by similitudes taken from a deluge of waters, or storm of winde, which come suddenly, and prevaile irresistibly, overturn all in their way, like a whirle-winde. Death takes them away suddenly, spite in their teeth, Luk. 12.20. Thou foole 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 wickednes, dying either in the act of sin, or under the guilt and bondage of sin, Joh. 8.21. it was a dreadfull doome threatned by our saviour against the unbelieving Jewes, ye shall die in your sins, its better to die in a ditch, or in prison, or on the gallowes, than to die in sin: to be driven away in ones wickednes, is a desperate driving away; to die without hope, opposite to the righteous mans 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 happines hoped for, and strongest meanes 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, Iob 18.14. his confidence shall be rooted out of his Tabernacle, and it shall bring him to the King of terrours, vers. 18, he shall be driven [Page 22]from light into darknesse, and chased out of the world, from all meanes of Grace, Eccles. 9.10. from all further society with Gods people; yea, from Gods gracious presence and protection, 2. Thess. 1.9.

3. Whither? into darknes, 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 Hells 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, sinne, sathan, &c. The Prophet Ezekiel denouncing Gods vengeance against the Ammonites, Moabites and other Enemyes for their insolency and insulting over the Jews in their Calamity, saith Ezek. 35.6. Bloud shall pursue thee, sith thou hast not hated bloud, bloud shall pursue thee, as Abels bloud pursued Cain with Hue and Cry for ven­geance, Prov. 13.21. Evill pursueth sinners; Pro. 11.19. As righ­teousnes 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 Chaffe before the winde, 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 cleerely 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 sor­rowes, an entrance into endlesse woe and misery; it puts an end to their joyes 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 its mors vitalis, quickning, curing, and very gainfull to the Godly, it puts them into possession of eternall life, the Righteous hath hope in his death. Therefore let none be discouraged from the wayes of God, because of the flow­rishing of the wicked, or the troubles and afflictions of the righ­teous in this life: let them not fret, nor envy at the prosperity [Page 23]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 doings, 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 Nebuchadnezzar; 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 righteousnesse, and thine iniquities by shewing mercy to the poor, if it may be a lengthning of thy tranquillity. So say I, that ye may not be driven away in your wickednesse 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 Sathans suggestions, as Abraham did the Birds & Fowles from his Sacrifices, Gen. 15.11. yea, ferret out and chase away all your lusts, those factors for Sathan out of your hearts, as our Sa­viour drove all those Chap-men out of the Temple, Ioh. 2.15. or in the words of Ezekiel, cap. 18.30, 31. Repent and turn your selves from all your transgressions, so iniquity shall not be your ruine; 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 your selves, 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 hearken 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 Tryal, and Examination, both of our Hope and of our Righteousnesse. Most men feed themselves with Hope now while they are at ease, in health, and while they live peaceably and se­curely; but its an harder thing to have hope in our death when we come to die, when our consciences are awakened, and our sins [Page 24]with all their aggravations come fresh into our mindes, then many are full of perplexity, and horrour, 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 Emperour, 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 meer groundlesse conje­cture which some may be mistaken in, as if it were true sound hope. Therefore try,

1. Trials. Hast ever been hopelesse in thy life, and in a despairing con­dition in thy self, 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 helplesse 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, &c. 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 inlightned, and saw that the Law of God forbids and condemnes 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 glorie, 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 glorie, Col 3.4.

3. Art thou Evangelically righteous, walking in thy upright­nesse and integrity▪ following after righteousnesse. Godlinesse — having respect to all Gods Commandments? Without which, thou mayest come short of laying hold of eternal life, 1 Tim. 6.11, [Page 25]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. Its onely the righteous, who hath hope in his death, its called the hope of righteousnesse, 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. Its the nature of hope to breed patience; if we hope for life here­after, we must be patient, till we possesse 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 plentifull Crop at Harvest endures the cold and the wet. He wait­eth, and hath long patience for it, Iam. 5.7, 8. Iob 14.14. all the dayes 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 rejoyce in hope, are patient 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. its 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 righteous­nesse 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, &c. 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 mindednesse, and to mortify their earthly Members, &c. So Titus 2.11, 12, 13, 14. The grace of God teacheth us that denying ungodlinesse, and worldly lusts, we should live soberly, righteously, and godly in this present World, looking for that blessed hope, &c. Try by these marks whether your hope be such as will not make you ashamed, but stand you [Page 26]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 wickednesse, and so apply comfort, or terrour accord­ingly, but I must hasten to one Use more, and so conclude.

4. Ʋse.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 priviledges, and enjoyes 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 Gods hand in it, and our losse and danger thereby, so as to mourn and be affected with sorrow for it; the Lord blames them for their stupidity and regardlesnesse, 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 rejoyce, because I go unto the Fa­ther. See how David moderated and asswaged his grief and sor­row, when he understood that his Childe 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 bootlesse, 2 Sam. 12.23. and in vain for him to afflict his Soul further with grief in regard of his Childe, whom he could not restore to life, being now dead: and further he considered his own mortality, and his Childes happy estate by death, which David also comforted him­self in hope of attaining unto. I shall go to him, &c. 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 [Page 27]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 sulnesse 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 whilest 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 wayes, look into the glasse of the Law to discover and take a view of your spiritual spots, blemishes, and deformities, so as to loath and abhorre your selves, yea, to de­spair in your selves, 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. Renue thy repentance dayly, 1 Joh. 3.3. Every one that hath this hope must purifie himself, they that hope to appear with Christ in glory, must mortifie their earthly Members, Col. 3 4, 5. Die dayly to sin lest thou die in sin, and so perish for ever. The wicked is driven away in his wickednesse: such as look for that blessed hope must deny ungodlinesse. Tit. 2.12, 13. sin deadens and destroyes hope.

4. Follow after righteousnesse, 1 Tim. 4.8 6.11, 12. seek righte­ousnesse — it may be, ye shall be hid in the day of the Lords wrath, Zeph. 2.3. saving hope is called the hope of righteousnesse, Gal. 5 5. Walk uprightly, Isa. 57.2. Add to your faith vertue &c. for [...]o an entrance shall be ministred 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 succour and relief to the drooping spirit of Hezekiah, when he received the sentence of death from the Lord against [Page 28]himself, that he had walked before the Lord in truth, and done that which was good in his sight, Isa. 38.3.

5. Sit loose 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 minde 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, Phil 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 covetousnesse, and inordinate desire of riches, whereby men have been drowned in destruction and perditi­on, and have pierced themselves through with many sorrowes.

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 Tenour 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 patient 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 rejoyce in hope must be patient 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 righte­ousnesse of God, both imputed unto justification, and infused by his spirit unto sanctification, that as becometh Trees of righte­ousnesse of the Lords planting, ye may be filled with fruits of righteousnesse, 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 righteousnesse, 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 [Page 29]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 Tabitha, and publisheth it after her death, that she was a woman full of good works and Almes deeds which she did; and tells us of many mourning Widows, shewing 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 shewed so much re­spect and good affection to him as to bestow a box of costly Oyntment 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 wast­full, Christ the most absolute pattern of temperance, defendeth this ex­pence 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 Christs own Disciples, as we see there; Yet Christ, who knowes the intentions of his people, sets a price on their good works, and defends them, though men misinterpret and condemne them. The memory of ought done for Christ, or any of his, God will not suffer to perish.

This womans 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 oynt­ment; such another Mary was this, so affectionately desirous to sit at Jesus feet, and to heare his word; and so ready to any act of love and [Page 30]beneficence to Christ the Head or any of his members, that she made and bestowed much costly oyntment and other precious cordialls even upon the feet of Christ, the poorest and meanest Christians, when in their sicknes, lamenesse, or other infirmityes, she was made acquainted with their conditions. The odour of her sweet Oyntments did not only fill that house where she made them, but the benefit and vertue of them hath been felt to the refreshing of very many in other families of this Countrey, where her memory is and will be honoured. For me to speake 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 shew you the sunne, she was such a bright shining light, and the Graces of Gods 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 Ecclypse, and Darknesse to obscure the glory of that family, and this whole Neighbourhood, in taking her from us; Yea, and much sadnes and heavines to seize upon all our spirits, at our being deprived of so choice a blessing as we enioyed in her. I am confident, the praise and properties of a vertuous woman mentioned by Solomon, Pro. 31.10. &c. might as warrantably without flattery, be attributed and ap­plyed to her, as to any Gentlewoman in this whole County, without disparagement to any other. She was a woman that truely 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 Timothies Mother Eunice, and Solomons 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 goe; she was not only carefull 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 [Page 31]spirit, which in the sight of God is of great price. And in her behaviour to her Hushand, her chast conversation was coupled with Reverence, Love and Obedience; a true Christian Yoke-fellow, helpfull to him in bearing the yoke of Christ, and tenderly regarding the good of his Soul, as well as discreetly managing the affaires of the family. She was of a sweet, winning, courteous, affable disposition to all, very ready to succour and releive any that were poore or sicke, whose wants were made known to her, whether strangers or neighbours: she was so farre from placing any confidence in the flesh, or resting upon any thing in her self, or her own performances, that though she was in high esteem among us for her adorning the Gospell with an holy and unblameable Conversation, yet she was very vile in her own eyes, and groned much under the sense of her own corruptions; her Soul panted so earnestly after Jesus Christ, that she counted all but losse 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 releife of her drooping spirit,Nehem. 1.11.and the quieting and satisfying of her Conscience after some musings, on Mal. 4.2 that he enabled her to glorify his free Grace, and to set her seale 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 Gods Grace to cast my self into the armes 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 Jewell, whiles that we enioyed her, but the Lord judging us all unworthy of her, hath taken her hence to weare in his own bosom in heaven, whereby we are all deprived of a singular spurre to Piety and help to Devotion: I shall adde 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 Righteousnesse; that you may have hope in your death, and follow her into Glory; but that you will expresse your love and respect to her sorrowfull and disconsolate [...] fellow and motherlesse 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 furth [...] [...] of their mother, let me desire you to be in [...] [Page 32]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 Coun­trey, and that this Ancient family of the Morleyes may continue to be eminent for yielding good Patriots, and men of publike spirits, ready to honour God and serve their Countrey in succeeding Gene­rations.