THe Prophet was under a very fore con­flict of temptation, when hee composed this Psalm. The occasion of his perplex­ity was the great prosperity of the wick­ed, The occasion of the penning of the Psalm. and the adversity of the people of God. Hee looked upon the ungodly and saw them wash their steps in butter, and anoint themselves with the chief oyntment, they did sit upon beds of Ivory, and stretch themselves upon their Couches, and eat the Lambs out of the flock, and the Calves [Page 2] out of the midst of the Stall. They did chant to the sound of the viol, and drink wine in bowls, and enjoy all manner of delights. Hee beheld the Godly, and loe they were filled with anguish of heart; they did wear mourning garments, they did eate their bread with tears, and mingle their drink with weep­ing, they were plagued all the day long, and chaste­ned every morning. Whilst others enjoyed peace, they were in great bitternesse; whilst others did lie down in green pastures, they did feed upon ashes, and drink the wine of astonishment; this providence the Psalmist was not able to reconcile with the divine promise, which tells the righteous it shall bee well with them, Isa. 3. 10. and from hence did arise inward trouble of Mind.

Wee find in Scripture, that divers holy men have been offended with this dispensation. The Prophet Jeremiah enters his plea, and takes the boldnesse to argue with God about it. Righteous art thou O Lord when I plead with thee; yet let mee talk with thee of thy Jer : 12: 1: 2. judgements; wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherous­ly? It was a great trouble to his soul, that those who did continually reproach God, should be better provi­ded for, than those who made it their study to ex­alt him in the world. And Habbakkuk was so astonish­ed with this dealing of God, that hee beginnes to expostulate with his maker. Thou art of purer eies than to behold evil, and canst not look on iniquity; wherefore lookest thou upon them that deal treacherously, and holdest Hab. 1: 13. thy tongue when the wicked devoureth the man that is more righteous than he? And Job long before either of these [Page 3] makes enquiry into this matter. Why, seeing times are not hidden from the Almighty, do they that know him not Job 24 : 1. 2. ad 12. see his daies? Some remove the land-markes, they violent­ly take away flocks and feed thereon. They drive away the asse of the fatherlesse, and take the widdows Oxe for a pledge, &c. yet God layeth not folly to them. In this la­bryinth did Asaph for a time even lose himself; hee confesseth ingenuously his steps were almost gone, his feet had well nigh slipt, hee was about to affirm that the Vers. 2. wicked were on the better side of the hedg, hee was ready to ask with those mockers, what profit is it that we have kept the ordinances of God, and that wee have walked mournfully before the Lord of Hosts? Its very dangerous Mal: 3 : 14. Note. to weigh the wise providences of God in our bal­lance. Its unsafe to go about to measure the actings of God by our Cubit; hee that judges of the present issuings of divine providence by carnall reason, will sinne grievously against the generation of the righte­ous. At last the holy man leaving the wisdome of the flesh, and laying hold upon the wisdome of God, is brought out of these troubled waters; hee went into the Sanctuary of God, and there it was clearly disco­vered to him, that notwithstanding all the flourish­ing prosperity of the wicked, their end should bee miserable, their root was rottennesse, and their blossom should go up as dust; and that notwithstanding the Isa 5. 24. present sadnesse of the people of God, yet their end should bee blessed. Hereupon his heart is quieted for the present, and his hope quickened for the future, that God who had led him out of this maze, from which hee was not able to extricate himself, would continually go before him, till he had brought [Page 4] him past the fear of all such miscarrying. This hee praies for, this hee humbly expects to obtain, Thou shalt guide mee with thy Counsel, and afterward receive mee to glory.

In the Text there are two generall parts. The division of the Text.

First, The happinesse of Beleevers in this life, Thou shalt guide mee with thy Counsel.

Secondly, Their happinesse in the other life, Af­terward receive mee to glory. The former is the way, the latter is the end.

Before I lay down the Doctrines, it will be neces­sary to give a short exposition of the words.

Thou shalt guide mee. The Psalmist had acknowledg­ed The words o­pened. himself to be as a beast before God, vers. 22. His own dim light was not sufficient to direct him, and therefore hee doth in the Text rejoyce in this, that God would guide him. Some Expositors read it in the Imperative mood, making it a Prayer, wherein the Prophet beggs, that God would guide him. In confilio tuo deduc mee, guide me with thy Counsell. Tremel Ames. &c. This reading is proper enough, for in the Hebrew the future tense is usually put for the Imperative mood, and the Imperative mood for the future tense. Others read it according to our Translation, Thou shalt guide me, making it the Prophets confident asser­tion of a priviledge which hee did beleeve God would make good to himself, and to the rest of the faith­full; wee may well apply it both waies. The Psal­mist knowing it to bee a scripture privilege, is encou­raged to pray for it; having prayed for it, he is enabled Note. confidently to beleeve it. Faith and prayer are mutu­al helpes one to another. Faith excites the soul to [Page 5] prayer, and prayer helps the soul in beleeving. Those that are most importunate in begging, may be most confident in expecting any spiritual blessing. A chri­stian hath no reason to think he shall enjoy any thing hee doth not desire. A praying heart may assure it self that it shall receive all promised good. Holy prayer doth both ripen the promise, and strengthen faith in waiting for the accomplishment of the pro­mise.

With thy Counsell. [...] so the Septuagint. In thy Menoch. Lorin. will, or according to the good pleasure of thy will. Divers Interpreters follow this reading. Beleevers are content that God should lead them, not as they will, but as hee will. Austin reads it, Thou shalt guide mee by thy grace, not by my merits. The greatest part of Expositors of best esteem, read it as our transla­tors have rendred it, with thy Counsell. Hee had found the benefit of Gods assisting grace under the present temptation, Thou hast holden mee by my right hand: and thereupon hee resigns up himself wholly to the guid­dance of the same Counsell.

And afterward receive mee to glory. Divers Inter­preters understand this clause only of outward glory; As if David, or Asaph in his name, had here professed his confidence of Gods exalting him to the King­dome of Israel, which God had promised him. But I conceive the Psalmist hath his thoughts upon a high­er glory than that was. Though the Text may have some reference to that glory, as Calvin conceives, yet I suppose the principal thing intended, is the celesti­all glory; which hee had now by faith assurance of, and hoped hereafter actually to possesse.

[Page 6] I am induced to beleeve that this was his meaning upon a threefold consideration.

First, wee do not find that David was ever much enamoured on worldly glory, hee doth often speak of it with a holy scorn and contempt. Hee profes­seth in one place that as to all such dignity, his soul [...] Psa. 39. 6. was even as a weaned child, Psa. 131. 2. Hee did esteem all the gaudry and pomp of this world but as a vain shew. Hee judges that greatnesse which is so much affected by worldly men, to be an image rather than a substance, a meer fancy rather than a reality. Davids noble heart was farre above such petty pageantry.

Secondly, The Glory which the Psalmist doth now meditate on, was a heart-quieting glory. The thoughts of this Glory, whatsoever it was, allayed that indignation which hee had in himself, because of the prosperity of wicked men; and therefore it must needs bee heavenly Glory, such glory as the ungodly shall never enjoy, for it is opposed to their glory. No worldly glory can suppresse such muti­nous rageings as were now in Davids heart; worldly glory doth rather swell these waters than asswage them. The greater advancement an ambitious heart hath, the more doth it boil with envy at the glory of others.

Thirdly, The words following do, as I conceive, clearly determine the sense, to everlasting glory; whom have I in heaven but thee? and there is none on earth that I desire besides thee. The glory hee hath in his eye is that which consists in the enjoyment of God. Now God is not enjoyed to a Saints full contentment, till the Soul be landed in heaven.

[Page 7] Having given the sense of the Text, I shall come to the Observations. And I shall begin with the former branch of the Text. Thou shall guide mee with thy Coun­sel.

I shall consider this branch, both as Davids desire, and as Davids priviledge.

If wee look upon it as Davids prayer, The lesson will be this.

That it is the desire of true beleevers to be guided in this life by the Counsel of God.

If we consider it as Davids privilege, the point will bee this.

That all true Saints shall be guided in this life by the Counsel of God.

I shall handle these two points distinctly, and then make a joint Application of both. And I beginne with the first, which ariseth from the Text consider­ed as Davids prayer. The First Doctrine. Tis the desire of Saints to bee guided by Gods Counsel.

It is the earnest desire of all reall Saints, of all true Be­leevers, to be guided in this life by the Counsell of God. The same spirit which taught David teacheth other Saints to make this desire to God. If wee should travel o­ver all nations, and consult the children of God one by one from the rising of the Sun to the going down thereof, there would not one of that vast number re­fuse to subscribe to this prayer, Lord be our guide.

There is not a day passeth over the heads of any of those that use to call upon the name of the Lord, but they do make this request to heaven, under some ex­pression or other, that they may have the blessing of divine guidance. Scripture proofs. Psa. 5. 8.

The Prophet David very frequently in his retired [Page 8] Devotion beates upon this string. Lead mee O Lord in thy righteousnesse, because of mine enemies: make thy way plain before my face. Hee saw himself beset with cruell enemies, which indeavoured to make a prey of him, and therefore goes to a righteous God for defence and preservation; for this Text as Molerus well ob­serves, is to be understood of Gods preserving Justice, and not of his condemning Justice. And in another place, shew mee thy waies O Lord, teach mee thy paths; Psa. 25. 4. 5. lead mee in thy truth, and teach mee. His heart is so exceedingly drawn out after this blessing, that he doth in various expressions repeat it again and again. And to the same purpose elsewhere, For thy name sake Psa. 31. 3. lead mee and guide me. And when hee was in that be­nighted condition that hee did walk in thick darkness and saw no light, hee goes to the God of his exceed­ing joy, and tenders up the same prayer, O send out thy Psa. 43. 3. light and thy truth, let them lead me, let them bring me unto thy holy hil and to thy Tabernacles. He knew, though he was in darknesse, yet God could light him a Candle and make his darknesse to be light. And yet again, as if hee would never let this request depart out of his heart, Order my steps in thy word, and let not any iniqui­ty Psa. 119. 132. have dominion over mee.

For the more profitable handling of the point, two things are to be opened.

First, what is to bee understood by this expression The Doctrine opened. Gods Counsel.

Secondly, Why Beleevers do so importunately pray for this divine guidance.

First, The guiding Counsel of God comprehends Gods Counsell what it com­prehends. three things.

• [Page 9]1 The word of God.
• 2 The Spirit of God.
• 3 The wise Providence of God.

First, The word of God, Thus divers Interpreters 1 The word of God. In tua lege, in tuis praecep [...]is deduxisti me. Menoch. in loc. carry it, I mean the written word. This is frequently called the Counsel of God, because therein is contained whatsoever God would have men beleeve or do, for his Glory and their own Salvation. The written word is the Divine Rule which God hath gi­ven In observatione praeceptorum, So Carthus. both for matters of Doctrin, and matters of Practice or obedience. The Holy Ghost charging sinfull men with disobedience against the word of God, doth express it in these terms, yee have set at nought all my Counsell; and again, They would none of my Counsell. Pro. 1. 25. 30. And the Apostle Paul speaking of his ministeriall faithfulnesse in making known the mind of God per­fectly unto the Church, represents it under the very same expression, I have not shamed to declare unto you Acts 20. 27. all the Counsell of God. The holy Scriptures are called a light shining in a dark place, A Lamp unto our feet, 2 Pet. 1. 19. Psa. 119. 105. They are the Rule of faith and manners, the very expression of the wisdome of God. Austin calls the Scripture the Epistle of God to the Creatures, by Quid est scrip­tura sacra nisi quaedam Episto­la Omnipotentis Dei ad creatu­ram suam in qua verba Dei so [...]ant & cor Dei disci­tur, Aug. which they understand the very heart of God. Almighty God hath in the sacred Scriptures as it were unbow­elled himself, and unfolded all his Counsell, to the creatures, as farre as it is necessary to be known for their direction and guidance to everlasting life. The Holy Scripture is, as one calls it very fitly. Fidei mensu­ra, morum & errorum censura, & ad coelos viam mon­strans cynosura, The measure of faith, the censure of manners, and errors, and a guide that shews us the [Page 10] way to eternall happinesse in heaven. It is os spiritus Sancti, manus Spiritus Sancti, the very mouth of the Holy Ghost, whereby the Elect are called, and the hand of the Holy Ghost, whereby such as are called, and faithful, and chosen, are guided to life and peace. Shut up the Scriptures, and men will be in the dark as to the understanding of Gods Counsel. Take away the Scriptures, and there will be no certain Rule to direct men what is to be done, or what is to be beleeved. Should this blessed word be lost, the Elect would want a Counsellor, and a guide to lead them in the way to true happinesse. The Spirit of God. Lorinus in Loc. Calvin in Loc. Isa. 59. 21.

Secondly, The Spirit of God. So some expound it, of the spirit of Counsell and judgement. The Spi­rit and the word must not be separated in this work of guiding. These two are usually put together. My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth. They do not speak as the Oracles of God, who divide between the Spirit of God and the word. Those that boast of the Spirit, and reject the word, they set up their own vain imaginations, instead of the Spirit of God. By the word of God wee know the mind of the Spirit, and by the work of the Spirit, wee feel the efficacy of the word. The word of God shews us the way, and the Spirit of God leads us in that way which the word points out. The Holy Ghost is called the Mind of God, or which is the same, the Mind of Christ, 1 Cor. 2. 16. because hee is the Churches interpreter to declare unto it the meaning of God in the word. The work of divine guidance is attributed to the Spirit there­fore Isa. 63. 11. 12. 13 14. as well as to the word. Where is hee that put his [Page 11] holy spirit within him? That led them by the right hand of Moses with his glorious arm? That led them through the deep as an horse in the Wildernesse, that they should not stumble? As a beast goeth down into the valley, the spirit of the Lord caused him to rest. God made Moses a guide to Israel, but it was the Spirit of God that guided Moses. It was the holy Ghost that instructed Moses to lead the people, and it was the divine power of the Holy Ghost that over-ruled the people and made them willing to submit to his guidance. The Apostle ascribes this Office to the Spirit, As many as are led Rom. 8. 14. by the Spirit of God, they are the sonns of God. Jesus Christ purchased the Holy Ghost, and sent him down from heaven, after his own ascension, to be the eternall guide of his Church; and therefore he tels his sor­rowing Disciples, that when hee was come, hee would lead them into all Truth. The word is Gods Counsell Joh. 16. 13. to discover the path in which wee are to walk, the Spirit is the Counsell of God that teacheth us how to walk in that path. The Scripture is a Rule before Isa. 30. 21. us, to shew us where wee must go, the Spirit is a word behind us, to enable us to go according to the direction of that word. The word of God is the compass by which wee are to shape our course, the Spirit is the great Pilot that steers us in that course. Wee have no eyes to see the word till the Spirit inlighten them; wee have no ears to hear the word till the Spirit open them; we have no hearts to obey the word till the Spirit bow and incline them.

Thirdly, The wise providence of God. I find 3 The provi­dence of God. some Expositors that do so understand the Text, of that directing providence whereby the people of God [Page 12] are conducted while they are on earth. The provi­dence of God is often called the Eye of God, or in the plurall number the Eyes of God, because of the mani­fold workings of it. By these watchfull eyes are the servants of God guided in all the revolutions and turnings of this world, I will guide thee with my eye. Psa. 32. 8. [...] The Hebrew word which is there translated [guide] is from the very same root with that which is in the Text rendred [counsel] The guidance of Gods counsel and the guidance of his providence are one and the same thing. This Eye of God is never withdrawn from the righteous, but is continually fixed upon them for their preservation and defence. These eyes of pro­vidence run to and fro throughout the whole earth, to take care of, and to make speciall provision for, all Gods Psa. 34. 15. Elect. The actings of divine providence are not only for the supplying of the Saints in their necessities, but for the preserving of them from wandrings, and for the reducing of them when they do wander. The Starre of providence is usefull for the guiding of the saints feet, as well as the Starre of Scripture. Thus I have opened the first particular, what is com­prehended in this expression Gods Counsel, it refers to the word of God, to the Spirit of God, to the Provi­dence of God.

Secondly, Why the people of God do so passion­ately desire this divine guidance. These prayers are Why the god­ly desire this guidance. grounded upon very solid reasons, I shall reduce them briefly to these three.

First, They know they are lyable to wander, and therefore want a guide. Its said of the wicked, that 1 They are apt to winder. they love to wander, Jer. 14. 10. they are never bet­ter [Page 13] pleased with themselves, than when they walk in some path that is displeasing to God. To provoke God is a pastime and sport to a gracelesse heart; when they do evil then they rejoyce; they have such a setled Jer. 11. 15. enmity in their hearts against the holy commandement that they delight in their walking contrary to it. This cannot be spoken of any godly man. Every true saint can heartily say Amen to that holy breathing of Psa. 119. 10. David, O let mee not wander from thy Commandements. Godly men do with their minds serve the law of God even when with their flesh they serve the law of sin, Rom. 7. ult. But though they do not take pleasure in their wandrings, yet they are apt to wander, and that both in point of judgement and in point of practise. The Psalmist doth ingenuously acknowledg that his feet Vers 2. were almost gone, his steps had well nigh slipt; Had not God come in to his assistance hee had both stumbled and fallen. Beleevers have flesh in them as well as Rom. 7. 23. spirit; they have a law in their members, warring a­gainst the law of their Minds; though they have since­rity of grace yet they have not perfection of grace, though their hearts are set heavenward, yet they have a clog of corruption that weighs them down towards the earth; unruly and unbridled affections, by their violent motions, turn them too often out of the way. It was the sad complaint of one, which may be the complaint of every good man, Libenter bonus esse vellem sed cogitationes meae non patiuntur. The Apo­stle tels us the English of it by his own experience, I find that when I would do good evil is present with mee. Rom 7. 21. [...]. Jam. 1. 21. Our affections, which are the wings of the soul, are so blinded with that superfluity of naughtinesse which is in us, that they cannot make their way to­wards [Page 14] any good object with that speedy and direct course they desire. David, a man after Gods own Psa 119. ult. heart, had his swarvings & deviations. Eliah, a holy pro­phet of God, was sometimes found as a bird wandring from her nest; what dost thou here Eliah? Peter and Bar­nabas, 1 King 19. 9. two stars of the first magnitude, one of them at least an Apostle of Jesus Christ, both of them Pillars in Gods Church, were reprehended by Paul for not walking uprightly according to the truth of the Gospel. A­braham, [...]. G [...]l. 2. 14. the righteous man, the father of the faith­ful, was through carnall fear turned twice out of the way of God. Noah, an upright man in a perverse ge­neration, had his turnings a side; hee beganne to be an Gen 9. 20. 21. husbandman and planted a vineyard, and hee drunk of the wine and was drunken, & he was uncovered within his Tent. Beleevers, though they be more then men, yet they are still men, and because they are men they may be over taken. The Apostle supposeth this, and therfore gives advice to such as stand, how to recover them that are fallen; Brethren, if a man be overtaken Gal 6. 1. Opened. in a fault, yee which are spirituall restore such a one in the spirit of meeknesse. In this Text wee are taught these three lessons, First, The difference between the sins of the godly and the wicked; The wicked man over [...]. takes sinne, the godly man is overtaken by sinne; the wicked man runnes after sinne as men runne after a prey, though sin runne from him, yet will hee fol­low it, the godly runne away from sinne as men do from their enemies, they would be glad to flee out of the reach and out of the sight of it; the wicked man prevents sinne, the godly man is prevented by sinne. Secondly, It teacheth us, that the best of saints being [Page 15] but frail men, are liable to these sinful surprisals. Quod cuiquam cuivis, that which befalls one Saint may be­fall every Saint. Thirdly, It teacheth us, that it is [...], i. e. Vos qui Spiritus virtute sustine­mini. Beza, in Loc. by the power of Gods Spirit that any Saints are pre­served from these falls. The Apostle calls those that stand, Spiritual men, because it is by the strength of the Spirit that they are upheld. True Beleevers have so much acquaintance with their own hearts, that they know, if a strong temptation assault them, they shall miscarry if God leave them, and therefore they have cause to be so earnest with God for his guidance. And this the rather, because

2 They know they are not able to be Guides to them­selves, 2 They can­not guide themselves. or to preserve themselves from wandering. Gods people are a Generation of Self-distrusters, they dare adventure upon God without hesitancy in all Cases be they never so difficult, they dare not de­pend upon themselves in any thing, though never so facile and feasible; they have read that text which Jer. 10. 23 tells them, That the way of man is not in himself, that it is not in man that walketh to direct his steps. This they be­leeve to be the Word of God, and therefore dare not rest upon their own counsel. They have studied Gods All-sufficiency, and the experience they have of their own frailty causeth them to acknowledge Self-insuffi­ciency for any Spiritual undertaking. All Beleevers pray also that Prayer daily, Domine libera me a meipso, Lord deliver me from my self. They know every man is vanity, but of all vain men they beleeve themselves to be most vain. They have learned from Solomon, that He that trusteth in his own heart is a fool, and their own Prov. 28. 26. experience is to them a Commentary on that text. [Page 16] Of all Deceivers they have found their own hearts most deceitful, and therefore dare not commit them­selves to the guidance of such Traitors. The people of God know, that he that will be a Self-guider, shall really prove a Self-destroyer; the sense of Self-impotency makes them fly to God for the guidance of his Coun­sel. And that especially, because

Thirdly, They know, and are perswaded, that God 3 Gods Coun­sel is a suffici­ent guide. is able sufficiently to guide them. It is grown into a Theological Proverb, They are well kept whom God keeps; they shall be exactly guided whom the great God will please to guide. Hold thou me up, saith the Kingly Prophet, and I shall be safe. There is no safety Psa. 119. 117 without Gods support, and when God will put under his hand, there is no fear of falling.

That you may see how fit the Counsel of God is for this work of Spiritual guidance, it will be needful to say something particularly of the nature of the Word of God, of the Spirit of God, and of the Providence of God; which I shewed you the Psalmist hath reference to in this expression of Gods Counsel.

First, The Word of God is in every respect fit for The Word of God a fit guide this work of guiding the Children of Men, while they are Sojourners in this world. This will appear, if the following properties of it be well studied. As,

First, It is a plain word. The Papists that they may 1 Its plain. have some colourable pretext for that Sacrilegious sin of forbidding the common people to read the Scrip­tures, Censur. Coloni. ens. p. 1117. Vid. Gerh. loc. Com. de Script. Sac. cap. 20. charge them with obscurity, Omnia & singula, quae in Scriptur is comprehensa sunt, tantis obvoluta sunt ob­scuritatibus, ut ne Doct [...]ssimi quidem certam cognitionem inde colligere possint, nisi eam aliunde mutuentur; All [Page 17] and every thing contained in the Scriptures, say they, is so dark and obscure, that they that are most learned cannot draw any certain Conclusions from thence, unless they have assistance from some other hand; they mean, unless they be helped by unwritten traditions. One of them Blas­phemously enough calls the Holy Scriptures, N [...]sum Canis. in oper. Catech. p. 44. cereum, A Nose of Wax, which doth not give any certain knowledge, but may be bowed to any Exposition, accor­ding as he that interprets pleaseth. Whatever these ha [...]ers of the Word of God affirm, it is very evident, that the Scriptures are perspicuous and plain, especi­ally in those things which are of absolute necessity to be known, and beleeved for Salvation. Though some things are hard to be understood, which therefore they 2 Pet. 3, 16. that are unlearned and unstable wrest unto their own de­struction, as the Apostle speaks; yet all things that are necessary to be done, or beleeved for Salvation, are so plain, that he that runs may read them. If any thing be more obscurely delivered in one place, it is fairly inter­preted in another place. The Commandement saith Solomon, Prov. 6. 23. is a Lamp, and the Law is Light. If any Doctrin of faith, if any precept for Life and manners, abide ob­scure to us, it is not because the Scriptures are dark, but because our understandings are blinde, or because through slothsulness we neglect to use those Spiritual keys of Prayer, Meditation, comparing one text with another, which God hath appointed as helps to unlock the meaning of his Word. All the words Prov. 8. 9. of Wisdom are right to them that finde knowledge, and plain to him that understandeth. He is either grosly ignorant, or desperately envious, that chargeth the Word of God, at least in the principal Doctrins [Page 18] thereof, with obscurity. God, who is the great Ma­ster both of Understanding and Language, knows how to speak plainly, that the meanest capacity may be edified. The Sun in the Firmament doth not shine [...] Chrysost. with more clearness than the Sun of the Scriptures doth, to those that do not wilfully shut their eyes a­gainst it. Whatsoever is necessary, is plain, evident, perspicuous to him that desires understanding. This makes it fit to be a guide.

Secondly, It is a perfect word; there is nothing 2 It is perfect. needful to be beleeved for Salvation, nothing ne­cessary to be done, but it is to be found in the Holy Scriptures, either in express tearms, or by necessary deduction and consequence. All false ways are here discovered, all Sins are here forbidden, all Holiness is here commanded. The Prophet David tells us, that The Law of the Lord is perfect, converting the Soul; Psal. 19. 7. and the Apostle saith, that All Scripture is given by inspiraetion of God, &c. That the Man of God may be per­fect, 2 Tim. 3. 16, 17. throughly furnished unto all good works; and there­fore is a Curse denounced against those that either adde, or take away any thing from it, Revel. 22. 18, 19. The Scripture is profitable for Doctrin, for reproof, for correction, for instruction in righteousness, as the Apostle speaks, and therefore perfect. It pro­ceeds from a most perfect voluntary cause, and there­fore must needs be exactly every way perfect. The Church of God needs not the help of any unwritten mouldy Traditions, to compleat the Holy Scriptures of truth. We are not commanded to beleeve Human Traditions, or the Doctrins of men, but such things as are promulged and written by the Prophets and [Page 19] Apostles. Those that argue without the Scriptures, do but tye Ropes of Sand, such Arguments have no strength in them, Ego vocem magni pastoris inquiro, saith Austin, Lege mihi hoc de Prophetâ, recita de lege, Aug. lib. de pastore, cap. 14. recita de Evangelio, recita de Apostolo, I enquire what the great Shepherd saith, read me such things out of the Writings of the Prophets, rehearse out of the Law, out of the Evangelists, out of the Writings of the Apostles; what­ever is not according to the Law, and the Testimo­ny, is to be rejected, as that that hath no light in it. As the Word of God is a pure Word, so it is a perfect Word, & because of its perfection it is fit to be a Guide.

Thirdly, It is a sure Word, it is infallible. The Apostle speaking of the written Word saith, We have 3 It is sure. a more sure word of Prophecy; whereunto yee do well that yee take heed. He had been discoursing of that voyce 2 Pet. 1. 19. which came down from Heaven at the transfigura­tion of Christ in the Holy Mount, and yet he saith, That the word of Prophecy which God hath put into the hands of the Church, is a more sure guide than that, he doth not say a more true Word, for that voyce came from the excellent glory, but a more sure word. All [...]. Revelations are to be tried by the written word of Prophecy. The Apostle commands us to try the Spirits, 1 Job. 4. 1. We have no other standard to try any Doctrins which men pretend to bee from the Spirit, but the Word of God, which we are sure was indi­ted by the Spirit; and because it is the breathing and inspiration of the holy Spirit, it must needs bee infallible, as the Spirit is. And it is a sure word in regard of the stability of it, as well as the infallibi­lity of it; it is a Word that abides for ever. It is [Page 20] Davids comfortable meditation, For ever O Lord thy Psal. 119. 89. Word is setled in heaven. The Mountains may fail, and the Hills may be removed, but the Word of God stands fast for ever. Thy testimonies O Lord are very sure, Psal. 93. 5. The Church and People of God have no other foundation for the assurance of their Salva­tion, but the unchangeableness of Gods Nature, and the certainty of his Word, and being a sure Word it is fit to be a guide.

Fourthly, It is an Uniform word. The Holy [...] It is uniform. Scripture is in all things constant, and like to it self. There is no discord, or jarring, but a sweet Harmo­ny and concord in all tho [...]e blessed writings; some appearing disagreement there may seem to be, but no real contradiction. He that compares one place with another, shall finde a sweet consent in all. That there is any shadow of dissent between one text and another, ariseth, not from any dissimilitude of Scrip­ture to it self, but from the Readers ignorance, or unexperiencedness in the word of righteousness. That which is forbidden by one Prophet is forbidden by another, that which is enjoyned by the Prophets is enjoyned by the Apostles in their writings. The A­postle Paul proves his Doctrin concerning the Mes­siah out of the Prophets, and out of Moses; he said No other things than those which the Prophetss and Moses did say should come. And the Apostle Peter in that ex­cellent Acts 26. 22. 23. Sermon which he preached to Cornelius and his Friends, shews how unanimous the Prophets were in their Writings about that Doctrin, To him give all Acts 10. 43. the Prophets witness, that through his name whosoever be­leeveth in him shall receive remission of sins. And hereby [Page 21] indeed it appears that the Scriptures are of Divine au­thority, because there is such a perfect harmony in them. Though they were penned by several men, at several times, and these distant one from another, not advising, or conferring one with another, yet they often speak the very same words, and always, when they write of one subject, the same sense, without the least contradiction, which is an unquestionable Ar­gument to prove that they were dictated unto them by the same Spirit. And because of this consent, they are fit to be the Beleevers guide. And as the Word of God is so fit for this work, so

Secondly, The Spirit of God is a fit Guide. This will evidently appear by the ensuing considerations. The Spirit of God a fit Gu [...]de, because 1 The Spirit makes the word plain.

First, The Spirit of God is able to expound the VVord of God, and to make it plain to our under standing. The Holy Ghost is the Churches Interpreter, he gave the Scriptures, and he can reveal unto us the sense and meaning of the Scriptures. He is called the Spirit of Wisdom and Revelation, because it is his work to make known to the Church, the Spiri­tual Eph. 1. 17. sense of that word which God hath given to be the rule both of faith and manners. Our Saviour, when he was about to leave the world, tells his Di­sciples, That he would give them his Spirit to bee a guide in his absence, He shall lead you, saith he, into Joh. 16. 13, 14. all truth. Now how the Holy Ghost should perform this work, is laid down in the next Verse, He shall take of mine and shew it unto you, he shall so powerfully press the Doctrin of the Gospel upon their spirits, that they should understand it to be Christs Do­ctrin. It is by the effectual perswasions of the Spi­rit, [Page 22] that wee beleeve the Divine authority of the word.

Secondly, The Spirit of God is able to incline 2 The Spirit bows the heart to obey the Word. Ezek. 36. 27. and move the heart to yeeld obedience to the Coun­sel of the Word. It is Gods promise in the Covenant of Grace to his people, that he will put his Spirit with­in them, and cause them to walk in his Statutes, and that they shall keep his Judgements, and do them. Did the Spirit only shew the Beleever the rule according to which God would have him walk, and not enable him to a ready and cheerful endeavour to conform to it, he would fall short of eternal life; for man by Nature doth not only want light to see his way, but a heart to walk in the way when it is discovered. It is a good prayer which David makes to this purpose, Incline mine heart unto thy testimonies, and not to cove­tousness. Psal. 119. 36. The Spirit of God sweetens the rule, and renders it acceptable and grateful to the heart. The heart of man needs not only Moral perswasion, but the strength of effectual and determining Grace, to engage it to obedience. The heart is naturally im­prisoned, that it cannot move God-ward until it bee set at liberty, the Holy Ghost therefore which God hath given to be a guide, draws it, and then it runs; I will run the way of thy Commandements, when thou shalt Psal. 119. 32. enlarge my heart. Heart-enlargement is as necessary for the Christian Travellor, as Heart-inlightning. Draw us, saith the Church, and we will run after thee. The Spirit of God draws no man to Heaven against his Cant. 1. 4. will, but yet he must and doth over-power the Will, and make it willing. Trahe quodammodo invitam ut facias voluntariam, as Bernard glosseth upon that text. Bernard in Loc. [Page 23] The renewed Soul findes too often an indisposition in it self to follow Christ, and therefore doth still desire the attractive power of the Spirit.

Thirdly, The Spirit of God is able to preserve the 3 The Spirit preserves from fainting. Soul from tiring in the way; and herein it excels all other guides. No guide can give the Travellour strength when he is weary, but the Spirit of God can, and doth give fresh strength unto all those whom he guides. The Prophet David having had experi­ence of this in himself, writes it down for the com­fort of others, He restoreth my soul, he leadeth me in the Psal. 23. 3. paths of righteousness for his names sake. The Spirit of God hath a restorative vertue as well as an inlightning vertue. Historians tell us, that the rod of Myrtle in the hand of Travellours preserves them from weari­ness; I know not how true that is, but I am sure the Spirit of God in the heart of the Spiritual Travellor, doth give him fresh strength when he is weary; They that wait upon the Lord shall renew their strength, they Isa. 40. 31. shall run and not be weary, they shall walk and not faint. The way of the Lord could not bee strength to the upright, if the Spirit did not increase strength to such as walk in those ways. The Holy Ghost is not only a Guide to the Beleever, but his viaticum upon which he feeds, till he come to the end of his Journey. The Spirit of God doth by those continual influences which he gives out to the Saints in their Pilgrimage, put new life into their hearts, that they cannot tire till they come to take up their lodging in Heaven. He anoints their heads with the fresh oyl of his Grace, whereby they are enabled to go from one measure of strength to another, till they appear before God [Page 24] in Sion. Its said of the people of God, that they shall still bring forth fruit in old age, they shall be fat and flou­rishing, Psa. 92. 14. Other trees have a time of bearing, and a time of barrennesse, but the trees that are planted in Gods house are never past bearing; whence is it that the people of God dye bearing fruit, but from the conti­nuall influences of the Spirit of Grace?

If it be demanded, how the holy Ghost preserves the Saints from fainting? I answer briefly. First, He carries the divine promises open before them in his hand; those great and precious promises, as the Apo­stle By revealing the promises, 2 Pet. 1. 4. calls them, hee claps warm upon their hearts e­very morning; and how can those tire, so as to fall down, who have such sovereign plasters upon their souls? The promises of God are such water of life, as that they will make the hearts of dying men live; when Jonathan was faint, hee did but dip the end of his rod in the hony comb, and his Eyes were inlight­ned, 1 Sam. 14. 27. The Spirit of God causeth the fainting travellors to dip their rods every day in the hony-comb of some promise, and by such Cordialls recovers their decayed strength.

Secondly, Hee gives them some glymses of the By giving some tasts of glory. glory of that heavenly Country whither they are going. Though the full meal of glory bee reserved till the saints come to heaven, yet they have some litle tasts of it in this life. The Scripture makes mention of the first fruits, of the Spirit; what are these but the fore­tasts Rom. 8. [...]3. of eternall life? they are some drops of that new wine which beleevers shall drink with Christ in the Kingdome of God; they are as little bunches of grapes sent down from the celestiall Canaan. The Spirit [Page 25] of God doth, as it were, cause them to peep into heaven, and the least glimmerings of glory are suffici­ent to make the lame man leap as an Hart. The A­postles, though they met with much affliction in the way to heaven, yet they tell us they fainted not; what was it that upheld them? wee look not at the things 2 Cor. 4. 18. which are seen, but at the things which are not seen. The Spirit sometimes carries the Saints up to the top of mount Nebo, to take a little view of Canaan, in the prospective glasse of faith, and by this means keeps them from sinking. Thus the Spirit pre­serves them from tiring, and therefore is fit to be a guide.

Thirdly, The Providence of God, which is the Providence a fit guide be­cause. last thing I mentioned in this Counsell of God, this is also fit for the work of guiding, especially when the word is the foundation of acting. I shall briefly shew this in four Considerations.

First, The watchfullnesse of Providence. An o­pen 1 It is watch­full. fixed eye is a fit emblem or Hieroglyphick to represent the providence of God over his people. The Saints eyes are often shut; Many dangers hang over their heads, which they do not discern: but the eye of divine providence is alwaies open, and alwaies fixed upon them for their preservation. Hee that keepeth Psa. 12 1. 4. Israel neither slumbreth nor sleepeth. Divine providence hath [...] as Basil speaks, an eye that is never heavy with watching, that can never be overta­ken with sleep. The Providence of God is indeed all eye; wee read of the seven eyes of God, upon one stone Zech 3. 9. shall be seven eyes. The Providence of God looks e­very way; no evill can surprize the Church from [Page 26] any quarter of the world, but some eye of providence will discern and observe it. Satan doth sometimes steal upon beleevers, and tread upon their heels, before they bee a ware of him, but the eye of Gods carefull providence sees the very first step hee takes toward them.

Secondly, The distinctnesse of Providence. As 2 It is distinct. The School­men say pro­vidence is infinita in om­nibus, infinita in singulis. there is a generall providence whereby God takes care of all his creatures, and a more speciall provi­dence whereby hee looks to his Church, so there is a particular and distinct providence, whereby every individuall Saint is peculiarly guarded and guided, according to his particular concernments. Providence watches as carefully over every sheep as over the whole flock, it looks as exactly and distinctly after every beleever as if there were but one beleever. Some have thought that every Saint hath his tutelar Angel, I see no reason for this, but wee may say, that every Saint hath a particular providence which watcheth o­ver him. A carefull Father doth not only look after all his Children in common, but doth consider the speciall concernments of every individuall child: so doth the providence of our heavenly father take a particular cognizance of all the particular fears, ne­cessities, exigences of every Child of his family, as if hee had but that one to mind. Austin hath a sweet meditation to this purpose. O my good God, saith hee, Aug. soliloqu. c. 14. thou dost so behold my waies and my paths, and so watch for my safety, as though thou hadst forgot all thine other crea­tures in heaven and earth, and hadst cast all thy care up­on mee alone, having no care of the rest. And in another place hee saith, that God takes as much care of all his [Page 27] people as if they were but one, and as much care of every one as if that one were all. The Eye of divine providence O tu bone omni­potens, qui sic curas u [...]um­quemque nostrū tanquam solum cures, & sic om­nes tanquam sin­gulos. Confess. lib. 3. c. 11. looks at every Christian with a particular observance, & doth as carefully order every step as the whole life. Job speaking of that strict observation that God took of what he did, saith, that hee numbred his steps, Chap. 14. 16. which Junius interprets of that exact cognizance God took of every particular action. The Eye of Divine providence watcheth the servants of God with a very narrow and curious inspection, there is not the least motion unregarded.

Thirdly, The powerfull working of providence. 3 Its strong in working. The hand of divine providence hath an almighty strength; it is great in power and mighty in working; whatsoever difficulties are in the way of the spiritual traveller, it can remove them; it can either overturn those high mountains, or else lift him up above them, or carry him safety another way; when the beleever is environed with danger, that there seems to be no way of escape, Providence can either find a door or create a door of deliverance. David was once sur­rounded by Saul and his army, that there appeared no visible way of safety. The text saith, Saul and his 1 Sam. 23. 26, 27. men had compassed him round about to take him; hee was even as a bird in the snare, and yet in that strait did the hand of divine Providence set him free. A messenger is sent to bid him hasten away, for the Phi­listines have invaded the land, and by this unexpected providence is the snare broken, and David delivered. Divine providence can cause the strongest chains to break in pieces, and the iron gates to open of their own accord; the hand of providence esteems iron as [Page 28] Straw, and Brass as rotten Wood.

Fourthly, The wisdom of Providence. All the 4. It is wise in working. motions of Providence are full of mysterious and deep wisdom; it can make all things fall in, and concur methodically for the bringing about of the intended design. Divine Providence is as wise in contriving, as it is powerful in effecting; it can foresee dangers at a distance, and it knows how to prevent them. Infi­nite wisdom is printed on all the foot-steps of divine Providence. One saith, That the world in all the parts of it is ruled like a paper with Musick lines, and if men could see those lines they would be as glorious as lines of gold. The actings and motions of Providence are sometimes in­snarled and intangled in our apprehension, we judge them to be ruinous to the Church, but even in those Providences there is excellent method and order. Da­vid speaking of the providential foot-steps of God, saith, Thy way is in the sea, and thy paths in the great Psal. 77. 19. waters, and thy foot-steps are not known. They are not known to us because of our blindness, but they are known to God. Though wee do not know what to make of those cross lines that are drawn on the Globe of Providence, yet the hand that hath drawn them knows how to use them. Providence leads beleevers the right way, when it seems to lead them the con­trary way. The Psalmist speaking of that glorious work of God in bringing Israel to Canaan, saith, That he led them forth by the right way, that they might go to a Psal, 107. 7. City of habitation. The way which God led them was not the nearest way, but it was a direct way, yea it was the best way. It is better to go a little about, and follow Gods Map, than to shorten our journey, and [Page 29] go according to the Map of our own wisdom. Pro­vidence moves carefully, powerfully, wisely, and therefore is fit for this work of guidance. Providence without the VVord may deceive us, but when wee lay the VVord before us for our direction, Provi­dence will wisely and powerfully conduct us to the end of our journey, according to that blessed light. Thus much for the first Doctrine, which ariseth from the words considered as a Prayer.

Before I make the Application of this point, I shall open the other, which is the result of the Text, as it lays down a Spiritual privilege, and then I will apply them joyntly. It is this.

That all true Saints shall be guided in this life by the The second Doctrin. The godly shall have Divine guidance. Counsel of God. This happiness the Prophet desires, this blessing hee doth confidently hope to enjoy. And what David or Asaph, as beleevers, did expect, may upon the same grounds be expected by all beleevers, The very same Charter, the very same Covenant of Grace, the very same Inheritance which appertains to one Saint, belongs to every Saint. The Salvation of Gods people is called the common Salvation, Jude 3. not because it is common to all men, but because it is common to all Saints. One Heaven shall hold all the faithful; all the precious Wheat shall be ga­thered into this one Garner. The great and main privileges of the Covenant of Grace belong to one Heir of promise as well as another.

When the Children of Israel were come out of The point pro­ved by Scrip­ture. Aegypt, and were to travel through that vast howl­ing VVilderness unto the Land of Canaan, the Lord did create a miraculous guidance for them, He went [Page 30] before them by day in a pillar of a Cloud, to lead them the Exod. 13. 21, 22. way, and by night in a pillar of fire, to give them light to go by day and by night; He took not away the pillar of the Cloud by day, nor the pillar of fire by night, from before the people. For forty years together did the Lord Je­hovah lead his people by this strange guidance; which way soever the VVinds blew this Cloud kept its mo­tion, neither wind nor storm could disperse it, or put it for one moment out of its course. This conduct of the Israelites to the Land of Canaan was a figure of that Conduct which God affords all his people through the VVilderness of this world to the Coele­stial Canaan; he will never leave them till he hath put them into possession of that heavenly Country hee hath prepared for them.

If we search the Scriptures, wee shall meet with many places wherein this is promised to the Servants of God. The Prophet, amongst divers other privi­leges of Beleevers, makes this to be one, He that hath Isa. 49. 10. mercy on them shall lead them, even by the springs of water shall he guide them. The text alludes to the guidance of the Church through the VVilderness, by that pillar of Cloud which God had provided. As hee led the old Church, so he will lead the Gospel Church; while God continues to be a merciful God, hee will be a guiding God to his people; Divine guidance is built on Divine mercy. And elsewhere the same Prophet makes mention of this privilege by way of promise, The Lord shall guide thee continually, and sa­tisfie Isa. 58. 11: thy soul in drought. A beleever hath as good rea­son to beleeve that God will guide him, as he hath to think that God will feed him. And yet again doth [Page 31] the same Prophet assure the Saints of this, I will bring Isa. 42. 16. the blinde by a way that they know not, I will lead them in paths that they have not known. These things will I do unto them, and not forsake them. VVhen the beleever is in such an entangled and perplexed condition that hee knows no more which way to walk than a blinde man in a VVilderness; then will God take him by the hand, and make darkness light, and crooked things straight before him. VVhen all our counsel is perished, then may we expect the shinings forth of Gods counsel.

As God hath promised this guidance, so we shall finde that beleevers have with much confidence ho­ped for it. It is one Article of a Beleevers Creed, that God will bee his guide. This God, saith the Psal. 48. 14. Church, is our God for ever and ever, he will be our guide even unto death. He that hath reason to beleeve that God is his God, may with all the confidence of his heart beleeve that he will bee his guide. VVhen God engaged himself to be our God, he did solemn­ly undertake to be our Guide; he could not bee our God if he were not our Guide, and therefore doth the Prophet put them together, Isa. 48. 17. I am the Lord thy God which leadeth thee by the way that thou shouldest go. The Prophet David very confi­dently promiseth this to himself, speaking of God he saith, He leadeth me in the paths of righteousness for Psal. 23. 3. his names sake. The same God which puts a Beleever into the path of righteousness at first, will lead him in that path.

For the opening of this point, it will be necessary to discusse briefly these three Particulars.

• [Page 32]1 In what respect God will guide the Beleever.
  The Doctrine opened.
• 2 VVhy God will guide him.
• 3 How a Beleever can wander, seeing God doth guide him.

First, In what respect God will guide Beleevers. 1 In what re­spect God guides Belee­vers. How will God guide them? what this promise of Divine guidance hath reference unto?

This Promise refers to two things.

• 1 To matters of Faith.
• 2 To matters of Practise.

First, God will guide his people in matters of Faith; he will teach them what is truth, and what 1 In matters of faith. is falshood, he will direct them in point of Judge­ment as well as in point of Practise.

• 1 God will give them understanding to discern the truth.
• 2 God will give them hearts to embrace the truth.
• 3 God will establish and settle them in the truth. And,
• 4 If through ignorance or temptation they bee drawn aside, God will reduce them, and bring them back to the truth.

The Scripture promiseth divine Conduct in point of faith, as well as in point of practise, to the people of God; Yee shall know the truth, saith our Saviour to Joh. 8. 32. them that beleeved in him, and the truth shall make you free. And when he promiseth the Holy Ghost the Comforter, he mentions this as one branch of his Office, He shall lead you into all truth. Though the Joh. 16. 13. people of God may be ignorant of some truth, though they may be leavened with some Errour, yet shall [Page 33] they by the conduct of the Holy Ghost, the perfect Master of truth, be preserved from all fundamental errours in point of faith. Men may perish as well through the want of the Doctrine of faith, as of the grace of faith. As there are damnable Practices, so the Scripture tells us that there are damnable Heresies, or Heresies of destruction, as the Apostle speaks, 2 Pet. [...]. 2. 1. The Lord will by his counsel so guide all his Saints, that they shall not live and dye in any of these Heresies. As there are Devilish Works, so there are [...]. Devilish Doctrins, or doctrins of Devils, as the Scrip­ture calls them, 2 Tim. 4. 1. God will by the con­duct of his grace guide his Elect, that they shall not embrace these Doctrins. VVant of truth will shut men out of Heaven, as well as want of grace. Heresie is a fruit of the Flesh, as well as Drunkenness, or VVitchcraft, Gal. 5. 19, 20 : Truth is a piece of Gods Image, as well as Holiness. The grace of faith unites us to God, but the Doctrin of faith strengthens this u­nion; so farre as any swerves from the truth, hee swerves from God. If that which yee have heard from the beginning shall remain in you, yee also shall continue in 1 Joh. 2. 24. the Son, and in the Father. Eximia laus sanae Doctrinae, saith Calvin. VVe may from this text learn what an excellent thing sound Doctrin is, in it we finde what­soever appertains to the true injoyment of God, and by it we are united both to the Father and the Son. That Man of Sin is become the Antichrist, not only because of false worship which he maintains, but al­so because of the Corruption of the faith. Truth is a piece of the furniture and riches of the Soul, as well as Holiness. A Gospel-spirit is a Spirit of a sound minde as [Page 34] well as a spirit of faith and love, 2 Tim. 1. 7. Diseases in the head are mortal, as well as Diseases in the heart. Now when God promiseth to guide his people, hee hath respect to this, he will ingrave the truth in their mindes, he will lead them in the way of truth, and if at any time they turn aside to the error of the wick­ed, his grace and his power shall recover them.

Secondly, God will guide his people in matters 2 In matters of practise. of practise, his Eye shall be upon them to conduct them in the paths of righteousnesse. As hee will teach them what to beleeve, so hee will direct them what to practise. He shall keep the feet of his Saints; so Han­nah 1 Sam. 2. 9. in her song of thanksgiving. This promise, as it refers to new obedience, comprizeth these four parti­culars.

First, God will let them see what is sinne, and 1 God will make them know his will. what is duty; hee will shew them his way and make his paths plain before their face. When others are in the dark, they shall have the light of God upon their Tabernacles. The secret of the Lord, saith David, is with them that fear him: and hee will shew them his Cove­nant. Psa. 25. 14. God will cause them to understand and know the meaning of his Law; his statutes shall not be to them a riddle or a sealed book, but they shall be so plain, that hee that runs may read them. God will interpret the holy Commandement that they shall be able, in all things necessary to salvation, to understand the sense and meaning of it; this is that which God promiseth 1 Joh. 2. 27. the anointing which yee have re­ceived of him abideth in you, and yee need not that any man teach you. God will so inlighten their minds by his Spirit, that when they read the word, or hear it [Page 35] preached, they shall be able to say, this is the mind of God.

Secondly, God will give them a heart and a will 2 God will give them an heart to obey. to embrace his Commandements, to reject sinne and close with duty. When others find their hearts rebel­ling against the Law, they shall find their hearts rea­dy to comply and yeeld obedience universally to it. David often praies that God would incline his heart to his testimonies. This God doth for every Saint; he doth sweetly and yet powerfully bow the soul to a free spontaneous and ready obedience, so that it chuseth the way of Gods statutes, and cleaves to his testimo­nies. This is the meaning of that gracious promise, I Ezek. 36. 26, 27 will put my Spirit within you, and cause you to walk in my statutes, and yee shall keep my judgements and do them. God doth not only lay his Commandements before a Beleevers face, but writes them in his heart, and then Jer. 31. 33. the Soul resolves never to depart from the obedience of them. Gods Commandements, at least some of them, are grievous to an unbeleever, but to one whom God guides, every Commandement is sweet and precious; he reads no Commandement but hee entertains it with that prayer of the Psalmist, O that my Psal. 119. 5. ways were directed to keep thy statutes! This prayer God answers to every Soul that is led by him, hee heals the Gangren of the corrupt will, by removing the sowrnes that is upon it, and by his enlarging grace en­ables it willingly to run the way of his Commande­ments; so that the Beleever can say, I delight to do thy Will O God, yea thy Law is within my heart. God bores the Ear, and the Soul is no longer rebel­lious; God orders the steps of his Saints, and causeth them to delight in his way.

[Page 36] Thirdly, God doth recover them from all their 3 God raiseth them when they fall. falls. The best of Beleevers have a spice of the Spi­ritual Falling-sickness, they stumble and fall. This promise of Divine guidance gives security of timely resurrection from such lapses. It is upon Record in Scripture, for the comfort of Beleevers, that though Psal. 37. 24. they fall, they shall not be utterly cast down, for the Lord up­holdeth them with his hand. When they sink into misery God will lift them up, and when they slip into sin God will restore them. He will put the bones into their places when they are disjoynted, and when ini­quities prevail over them, he will purge them away. David fell through the power of temptation, but God restored him; Peter sunk down through his heedles­ness, but God lifted him up again. Noah, and Lot, were overtaken and ensnared, but God cut the cords of the Net, and set them both free. As oft as Cor­ruption casts the Saints down, so often doth the grace of God set them on their feet again. Beleevers have as many Spiritual resurrections as they have Spiritual deaths, they have as many Spiritual awakenings as they have Spiritual sleeps.

Fourthly, God will give them perseverance to 4 God gives them perseve­rance. hold out to the end. This promise of guidance im­plyes perseverance. Gods guidance would be insuf­ficient if it did not comprehend this grace. It is pro­mised to the righteous, That they shall hold on their Job 17. 9. way, and to them that have clean hands, that they shall grow stronger and stronger. God furnisheth beleevers with daily supplies of strength for their daily journy­ings. He gives them new recruits against new assaults, and new supports against new temptations. He puts [Page 37] new Mony into their Sacks mouth every morning, and lays in fresh provision of grace every evening. When he sees their Spiritual apparrel begin to wear he repairs it, when he sees their Bottles low, he doth out of his Fountain fill them up again. God hath pro­mised Beleevers to confirm them unto the end, and hee 1 Cor. 1. 8. will make this promise good. Whatsoever difficul­ties are in the way he will remove, whatsoever temp­tations oppose, he will either beat them back, or carry the Beleever some other way. Whatsoever grace is weak he will strengthen it, whatsoever peice of the Spiritual armour is wanting, he will give it in. He that hath been the Author, will be the Finisher of their faith. He will carry them on his wings, as the Eagle doth her young, over all mountainous and miry places, till he hath performed all that which he hath engaged to do for them. Thus you see what this pri­vilege refers to, and how God will guide his people, both in matters of faith, and in matters of practise.

Secondly, Why will God guide them. That they 2 Why God will guide them. are not able to guide themselves hath been abundant­ly proved in the opening of the former point. That God is every way fit for this work hath been already shewed. That no other can guide them will easily be granted, if it be beleeved that all others want some to guide themselves. The Prophet speaking of Jeru­salem saith, That there is none to guide her among all the Sons whom she hath brought forth, neither is there any that taketh her by the hand of all the Sons that she hath brought up, Isa. 51. 18. so that there is ratio necessitatis, the reason of necessity why God should guide them; if he conduct them not, they are like to be without any [Page 38] sufficient leader. But besides this, we may consider divers things, which are as so many reasons of this work. As,

First, They are his own flock. God who is indeed Reas. 1 the riches and portion of his people, is said to have They are his Flock. an inheritance in the Saints, Eph. 1. 18. hee accounts them his own possession, as if he could not be happy without the enjoyment of them. Often doth God call himself a Shepherd, and the Saints his Sheep, and because they are his Sheep he will guide them. Hear O Shepherd of Israel, thou that leadest Joseph like a Psal. 80. 1: flock. A good Shepherd will both feed, and guide his sheep. God is a good Shepherd, though beleevers are unprofitable sheep, yet because they are the sheep of his pasture he will guide them. God promiseth this guidance to his people upon this account, and that with much seriousness. As a Shepherd seeketh out his Ezek. 34. 12, 13, &c. flock in the day that he is among his sheep that are scattered: so will I seek out my sheep, saith the Lord, and will deli­ver them out of all places where they have been scattered, in the cloudy and dark day, &c. I will seek that which was lost, and bring again that which was driven away, and will binde up that which was broken, and will strengthen that which was sick. Though the foolish sheep set light by the Shepherd, yet the Shepherd highly values the sheep. They are his own election, they have some­thing of his Image upon them, and therefore he will not be wanting to guide them.

Secondly, If God did not guide them, hee should Reas. 2 lose them. Beleevers have gaddy heads, and corrupt Else God should lose them. hearts, and stumbling seet; they are ready upon every temptation to depart from the faith, and to go astray [Page 39] from the paths of holiness; yea though they have no tempter, yet the prevalency of that corruption which dwels in them will cause them to swerve aside. I have gone astray, saith David, like a lost sheep, With­out Psal. 119. 176, this guidance wandring beleevers, by their sinful gaddings about would lose themselves, and eternally perish. God will not be bereaved of one of his Saints, he will not dismember the Mystical Body of his Son; every Saint helps to compleat his fulness as a head, Eph. 1. 23. he will not impoverish Heaven to enrich Hell. Should one Saint dye, Heaven would be the poorer by one; God will not have one of those Man­sions which Christ hath purchased for the Saints, stand empty. God will not beget Children for the Devil. Satans eye is continually watching Beleevers, not for good, but for destruction. He compasseth the earth without ceasing, and if God did not guide his Saints, he should in a small time have no Saints on earth to guide; he will therefore guide them that he may not lose them. It is the promise of Christ, they shall Joh. 10. 28, 29 never perish, neither shall any pluck them out of my hand. They are therefore preserved from perishing, because they are under Gods powerful guiding.

Thirdly, Their wandrings and miscarryings cast Reas. 3 Their wande­ring dishonou­reth God. some dishonour upon the Name of God; swerving Beleevers do not only provoke God to anger, but ex­pose his Glory to contempt in the world. The Lord tells David, that his sins had occasioned the enemies of God to blaspheme his name; Davids sin blasphe­med 2 Sam. 12. 14. God, and by his sin he did set others on Blas­pheming. Perhaps some might say thus; This, this is the man after Gods own heart, how can he be a holy God [Page 40] that hath such unholy Servants? Thus is the holy Name of God wounded by professors sins. The afflictions which the people of God bring upon themselves by their sins, open the mouthes of the wicked to re­proach God. God tells the Jews what the enemies said when they saw Israel in Captivity, These are the people of the Lord, and are gone forth out of his Land. Ezek. 36. 20. The Heathen contemned both them and their God, as if he had not been able to have preserved them from bondage. Much more do the sinful practises, and sinful opinions of Beleevers occasion Gods con­tempt; These are the people of the Lord, and yet thus proud, and thus covetous, and thus false; these are your godly men, these are they that have their Tongues tipt with discourses of Religion. The strayings of such as look toward Religion, stab religion under the fifth Rib, and make both it and God himself the very Song of the Drunkards. The holy God doth not love to have his great Name thus polluted, and therefore is pleased to guide his people, that they may not by sin occa­sion such pollutions. You see why God doth guide them.

Thirdly, Seeing God guides Beleevers by his Coun­sel, Thirdly, How it comes to pass that the Saints wander. how doth it come to pass that they do at any time miscarry? that they have their wandrings was hinted before, and experience very sadly shews; how it happens to be so is now to be discussed. There is no imperfection, or insufficiency either in the Word of God, or in the Spirit of God, what then is the reason?

First, Beleevers do not always follow the Divine 1 They will not follow Gods directi­on. Conduct, as is meet they should. Saints are dim­sighted, they many times mistake the rule; Saints [Page 41] are wilfull, though they see the Rule, and hear the Voyce, This is the way walk in it, yet they will not walk therein; their peevish and froward nature will not suffer them to follow the conduct of Heaven, though it be discovered never so plainly. And besides, the Saints do too often close with bad company, which hurry them aside from the ways of God. Why Jer. 2. 36. gaddest thou about so much to change thy way? It is Gods charge against his own people. The dearest of Gods Saints have a gadding spirit within them, they love to wander, they shut their Eyes and will not see, they stop their Ears and will not hear; wilfulness oc­casions wandrings.

Secondly, God is pleased sometimes to with-draw 2 God with-draws himself. his guidance from them. God doth never totally and absolutely remove his guiding grace from his Ser­vants, yet he seeth it meet sometimes to suspend it in the powerful influences of it, and upon this suspensi­on the Beleever goes astray. It is said concerning He­zekiah, That in the business of the Ambassadours of the 2 Chro. 32. 31 Princes of Babylon, God left him to try him, that he might know all that was in his heart. And, when God left him, he soon stumbled and fell. Beleevers are not so thankful for the conduct of God as they ought to be, this unthankfulness makes God look away. Beleevers are apt to ascribe their standing to themselves, this causeth God to leave them to themselves. God would rather have his Children stumble than that they should be too well conceited of their own sight. Be­leevers do not lay such fast hold on God as they ought, therefore he pulls back his hand. God would rather his people should now and then fall, than that their [Page 42] dependance on him should bee weakned. Beleevers are apt to grow too confident, this provokes God to turn away his face, Psa. 30. 6. God would rather have his Children lye a while in the dirt, than that they should be proud of their standing. Beleevers are too adventurous, they are fool-hardy, and will now and then be walking upon the water. God would rather see his Children sink up to the knees, than see them so fondly presumptuous. They do not always follow God, God doth not always in the same degree com­municate his power to them, and upon this two-fold account it is that they wander for a time, both in point of judgement, and in point of practise. Thus I have, with what brevity and clearness I was able, ope­ned these two points, That the people of God do de­sire to be guided by the Counsel of God, and that God hath setled it as a privilege upon them, that they shall be so guided.

I proceed to the Application of these two points, which I shall reduce to three heads,

• Information,
• Reprehension,
• Exhortation.

First for Information; and here I shall only hint a 1 Use. Information. few things, which by necessary consequence do arise from the points discussed. As,

First, What a singular mercy it is that God hath 1 The useful­ness of the Scripture. given us the Scriptures; we should have wandered like blinde men in the dark, if this blessed Light, by which the whole Counsel of God both for matters of faith, and matters of obedience is revealed, had not been set up among us. This is one great piece of [Page 43] the Divine Counsel, by which the Saints are guided to eternal life. Solomon speaking of the Word of God, tells us how useful it is in this kinde. When thou goest it Prov. 6. 22. shall lead thee, when thou sleepest it shall keep thee, when thou awakest it shall talk with thee. The Word of God is a guide to our thoughts, it directs us how to think, and how to meditate. It is a guide to our Lips, it teach­eth us when to speak, and what to speak. It is a guide to our Hands, it gives us direction what to meddle with, and what to forbear. It is a guide to the Saints in their Civil employments, it teacheth them how to buy, and how to sell, and how to trade. It is a guide to them in their Natural actions, it teacheth them how to eat, how to drink, how to sleep, that God may be glorified in all such actions. It is a guide in re­ligious performances, it teacheth them how to hear, how to pray, how to worship. It teacheth us how to carry our selves in every condition, how to abound without arrogancy, how to want without impati­ence, how to be full and not wanton, how to be emp­ty and not repine. It teacheth us how to carry our selves in all relations. It is a Tutor to the Childe, to teach him how to obey. It is a Counsellor to the Pa­rent, to teach him how to govern. It instructs Servants how to keep a good Conscience in doing faithful ser­vice. It directs Masters how to render unto their Servants that which is equal. The Word of God is useful in all cases. When God put the Bible into thy hand, he gave thee a perfect Directory for all manner of concernments.

Secondly, How injurious are the Papists in for 2 The Sin of Papists in pro­hibiting the Scriptures. bidding the use of the Scriptures to the common peo­ple. [Page 44] God commands all men to read the Word, they forbid those to meddle with it, that in regard of their ignorance have more than ordinary need of it. This is a Sacrilegious wickedness; what do they by this tyranny but force the people to forsake the gui­dance of Gods Counsel? The Prophet informs us of the strange wilfulness of the Jews in rejecting the ad­vice of Gods Prophets, Get yee out of the way, turn aside out of the path, cause the holy one of Israel to cease from be­fore Isa, 30. 11. us. The Popish Clergy, by locking up the Scrip­tures from the common people, do as good as say to them, Get yee out of the way, turn aside out of the path. They know they could never perswade the people to follow their blinde guides, if they did not deprive them of this Divine guidance. The Doctrin of impli­cite faith, and blinde obedience, would never go down so easily, if Gods counsel revealed in the Word were not laid aside. They say the reading of the Scriptures is the cause of Heresies, whereas our Saviour affirms that ignorance of the Scripture is the cause of Here­sies, Yee erre, not knowing the Scriptures. These Soul­devourers Mat. 22. 29. do therefore silence the Oracle of God, that they may keep up among the ignorant sort the credit of their own lying Oracles.

Thirdly, How useful is it that the Word should 3 Translations of Scripture necessary. be translated into vulgar Languages? it is not only useful, but of absolute necessity. How can men fol­low the guidance of Gods counsel in the Scripture, if they do not understand the Language of the Scrip­ture? All the Counsels of God in his Word will be Riddles and Parables to me, if I do not understand the Language in which they are delivered. If the Trumpat [Page 45] give an uncertain sound, who shall prepare himself to the 1 Cor. 14. 7, 8. battel? It is an Argument which the Apostle brings to prove the absurdity of worshipping God in a strange Tongue. I may urge it with the same strength to the Point in hand. Things without life giving sound, whether Pipe, or Harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? We are doubly engaged to God, in that through the abilities he hath given to men, the Divine guide does speak to us in a Language that wee can under­stand.

Fourthly, What a happiness is it to Beleevers that the Spirit of God dwels in them? It is one of the 4 The indwel­ling of the Spirit a rich privilege. great privileges of the Saints, that they are made an habitation of God through the Spirit. When Jesus Christ left his Church, in regard of his bodily presence, hee promised to send the Spirit, who should abide with it Joh. 14. 16, 17. for ever. He had purchased the Spirit as a Guide to his Church, and he promiseth to pray the Father to make his purchase good. The blessedness of this privilege appears in this amongst many other things, because the Spirit, with the Word, is that heavenly Coun­sellor by which we are guided. The direction of the Word would not be effectual, without the teachings of the Spirit. The Word shews us the way, and the Spirit guides our feet in the way. The Word is a Chrystal Glass, which shews us our duty; the Spirit gives us sight to see our duty, and hearts to perform it. The Word is the Christians Compass, to instruct him which way to shape his course; the Spirit is his Pilot, which steers him in that course. If God had not put his Spirit in our hearts as well as his VVord in [Page 46] our mouth, wee should never have arrived at the fair havens of peace.

Fifthly. It teacheth us that beleevers are very dear to God; they are exceeding precious in his sight. 5 True Belee­vers are preci­ous to God. Severall Arguments may be given to confirm this con­clusion. All hee hath laid up for them, all that hee laies out upon them, testifieth how much the Lord delights in them. This privilege of which I am speak­ing is a sufficient testimony of it. Hee would not be so ready to guide them if hee did not respect them; his Eye is upon them because his heart is upon them. Because they have the affection of his soul, therefore they have the protection of his hand. They have been Elected in his eternall Counsells, and therefore they are guided by his revealed Counsells. Saith David, know that the Lordhath separated, him that is godly for him­self; Psa. 4. 3. he speaks I conceive chiefly of Gods setting him a part for the Kingdome, but yet there is a truth in it, if wee carry it higher. Beleevers are Jedidiahs, they are Hephzibah's, they are Gods darlings, Gods de­lights; upon all the glory shall be a defence, Isa. 4. 5. be­cause they are glorious, God becomes their guide. Therefore doth hee guide them because hee loves them. A ragged Saint is dearer to God than a glit­tring Emperour that wants grace.

Sixthly, Observe from hence the safety and se­curity 6 The safe e­state of belee­vers. of true Beleevers. They have many enemies, but they have one guide that hath more strength than all their enemies. He that is a guide to the Saints is a destroyer to them that would crush the saints. The same Exo. 14. 19. 20. Pillar of Cloud which was a guide to Israel, to shew them the way, was a protection to them against the E­gyptians. [Page 47] It was both a guiding Pillar and a defen­sive Pillar. It was a Pillar of fire to the Israelites, but a cloud of darknesse to the Egyptians. Gods guiding of his Saints speaks his protection. Saints are better guarded and guided than the Princes of the earth; they have hosts of men for their defence, but the be­leevers have the Lord of hosts for their Salvation. Hee that meddles with Gods Saints assaults God himself. He that toucheth you toucheth the apple of my eye, Zech. 2. 8. The apple of Gods Eye is the beleevers guide, and the beleevers guard, hee that toucheth him with an in­tention to hurt him, smites at Gods Eye which is up­on him. And he that lifts up his hand against God, shall find Gods destroying hand stretched out against him. I will lye down in peace saith David, and sleep quietly, be­cause Psa 4. 8. thou Lord only makest mee dwell in safety. Tis not a rich bed, nor a band of Souldiers that causeth sweet sleep. A galled conscience will work disturbance through all such fences. The guard without the door will not quiet fightings within. But he that can say, God is my guide & my guard, may sleep quietly upon the top of a Mast. It is the Beleevers portion to have God for his guide; and because of this portion hee is secure whatever stirs are in the world. God will ei­ther lead him through the storm, or hee will guide him some other way to avoyd the storm, or else, if hee fall under it, God will by the storm lead him to that place where neither storms nor tempests are, nor shall be ingendred to eternity, which is indeed the best guidance of all. Thus I have dispatched the first use, which was Information.

I go to the Second which is for Reproof.

[Page 48] Secondly, These points which have been handle 2 Use, Repre­hension to those that make other guides. minister occasion of sharp reprehension and sad mour­ning. Is it the desire of the godly, that God would guide them? Is it the portion of the godly, that God will guide them by his Counsell? may wee not then sigh even to the breaking of our Loyns, that there are so many that forsake this heavenly Pillar, and create other guides and other Counsellors to themselves? There are very few that desire to be guided by Gods Counsell; there are very few indeed but they do re­ject Gods Counsell, and that both in matters of Faith and matters of practise; this is and shall be for a la­mentation. There are divers guides which men create to themselves.

First, Some there are who make their own reason 1 Those that set up Reason for a guide. their guide; they will march under no other conduct than reason, either in matters of faith or matters of practise; they will beleeve nothing but what reason dictates, they will not receive the gold of the Sanctu­ary unlesse it be touched by the blind Assay-master of reason. All the mysteries of Religion must be weigh­ed in the ballance of reason, and if they be allowed by it they will receive them, but if reason disapprove them, they are rejected as spurious and illegitimate. Alas! Alas! Reason is an unsufficient guide to direct us, especially in matters of faith. Our Saviour sends men to Scripture in all such cases, not to Reason. Search the Scriptures, for in them yee think to have eter­nall life, Joh 5. 39. and they are they which testify of mee. And else­where, to the Law and to the Testimony. God needed Isa. 8. 20. not have set his pen-men on work to have written his will, if Reason had been a sufficient Umpire in such [Page 49] matters. To make reason a guide in matters of Faith, is to unscripture the Scriptures. Reason is not high enough, though it stand on tipetoe, to see to the bot­tome of those deep mysteries of Faith, which are re­vealed in scripture. Reason loseth it self, & grows mad, when it dives into these deeps. Reason is vitiated and corrupted by the fall, as well as the Will; the carnall Rom. 8. 7 mind is emnity against God. Mans head is by nature as full of rottennesse as his heart. Reason hath need of the tutorage of the word, as well as the affections. The light of reason is but as the light of the Gloworm, but the light of Scripture is as bright as the Sun. Reason doth stand in as much need of the correction of Faith, as sense doth of the correction of reason. St. Paul tells 1 Cor. 2. 14. us, that the naturall man, take him in his highest attainments, receiveth not the things of the Spirit of God, for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned. Reason is now be­come like the wise Counsellors of Pharaoh, bru­tish.

The Heathen that followed their own reason, how Rom. 1. 21. 22. did they wander from the truth? They became vain in their imaginations, & their foolish heart was darkned; pro­fessing themselves to be wise they became fools, as the A­postle speaks. It is precious counsell which Solomon gives Pro. 3. 5. Trust in the Lord with all thine heart, and lean not to thine own understanding. Hee had a long­er line of reason than any of Adams posterity that suc­ceeded him, and yet hee prefers Faith in God before the deepest reason. He that makes reason his guide, doth in effect make it his God. Hee that is acted accor­ding to the direction of Reason, especially in matters [Page 50] of Faith, will see cause to bewail such unreasonable actings. The high scaling ladder of Faith must be set up­on the head of reason, if ever we would get a true ap­prehension of the things of God. He that makes rea­son his guide, especially in matters of Faith, may find it a Pillar of Cloud, but hee shall never find it a Pillar of Fire. Reason is a good staff, but no good guide. I shall add this for a conclusion of all; It is the highest and best reason to forsake our own wisdome, and in all divine matters to stick to the unerring Coun­sel of Gods word and Spirit. Reason though a very glorious thing, is but the handmaid of Scrip­ture.

Secondly, Others there are that make men their 2 Those that make men their guide. guide. If wee examine narrowly wee shall find thou­sands in the world that set up no other guide besides this. They walk according as they see others walk, and they beleeve according to the belief of others. It cannot be denied, but it is a duty to tread in the steps of good men. There is much of Gods Light in their Light; wee are many times incited to walk according to the holy patterns of gracious men. It is the Apostles advice, Remember them which have the rule over you, who have spoken unto you the word of God, whose faith follow, considering the end of their conversation. Ministers are Heb. 13. 7. guides by Doctrin, and they are guides by life, and it is a duty lying on the flock to follow their holy example, as well as their Doctrin. And therefore doth the same Apostle in his Epistle to the Philippians Phil. 3. 17. give this Counsell, Brethren bee followers together of mee and mark them which walk so, as yee have us for an ex­ample. God hath for this purpose set up his graces in [Page 51] his Saints, that by the light of them others may bee able to see the way to Heaven more clearly. But yet to make men, the best and holiest of men, absolutely our guide, either for Doctrin or Life, is unpleasing to God, and unsafe for our selves. For,

First, VVe ought not to esteem of men above that which is meet, or as the Apostle saith, above that 1 Cor. 6. 6. which is written. It is an honour too high, and too glo­rious to be put on any man, to make him an universal guide. VVe are commanded by our Saviour to call no man Father on earth; it is not unlawful to call men Fa­thers Mat. 23. 9. upon earth; the Fifth Commandement enjoyns Pa [...]ernum ho­norem falso ho­minibus tribui, si Dei gloriam obscurat. Calv. both the name and the honour, but we are not to call men our Fathers, so as thereby to obscure the glory of God, as Calvin expounds the place. Now to make any man our guide in opposition to the Counsel of God, is, to call man our Father in a sinful sense. Hee that thus makes man his guide makes man his God, which is a breach of the first Commandement.

Secondly, The best of men is an insufficient guide, the wisest of men need the guidance of God. The best of men are fallible. Men of low degree are vanity, and Psal. 62. 9. men of high degree are a lye. The best of men are imper­fect both in Knowledge and Holiness, they are like the Moon, that hath a dark side as well as a bright. God hath scattered his Graces among his people, but he hath not given any one Saint all his graces, I mean not all degrees of any grace; the best and most perfect hath grace in imperfection. The wicked are seducing guides, the godly are defective guides, and therefore not to be followed any farther then they follow the Counsels of God. The Apostle puts in [Page 52] that condition when he propounds his own example, Be yee followers of me, as I am of Christ. It is a limitation 1 Cor. 11. 1. that must never be left out. It is no dishonour to any man to dissent from him, when he dissents from the Counsel of God.

Thirdly, VVhatsoever wee do, if wee have no higher a rule for it, then man will not be accepted of God. To assent to Divine truths only, because they are beleeved of men, is to assent to them but with an Human faith. To do what God commands, only be­cause men do the same, is but a Human obedience, which God will not reward. Thou hast charged us, saith Psal. 119. 4, 5. David, that we should keep thy precepts diligently. And then he prays, O that my ways were directed to keep thy statutes. That is true obedience, which is not only a­greeable to the holy Commandement, but is founded upon the Authority of God, who gave the Com­mandement.

Thirdly, Others there are that make their Lusts 3 Those that make the flesh their guide. Gal, 1. 16. their guide. As they make provision for the flesh, so they ask direction from the flesh. The Apostle, when he was called to preach the Gospel, tels us, That he con­sulted not with flesh and bloud, he did not conferre with flesh and bloud; and yet there are many that have no other Counsellor. They ask direction of their Cor­ruption, instead of asking at Gods mouth. When they are exhorted to be humble, they ask counsel at the Lust of Pride; when they hear a Sermon of Cha­rity, they go to the Lust of Covetousness, and know whe­ther that will consent; when they are perswaded to be patient, they enquire at the Lust of Frowardness, whether they shovld obey; whither Lust leads thi­ther [Page 53] they follow, and they will not be beaten off. To follow the guidance of Lust is very sad, and will at last be very uncomfortable. Lust is an enemy, and who would be guided by an enemy? To follow the guidance of Lust, is to follow the guidance of the De­vil. All sinful Lusts are the works of the Devil; for 1 Joh. 3. 8. this cause was the Son of God manifested, saith the Apo­stle, that he might destroy the works of the Devil; the sin­ful Lusts of the Soul are the Devils Garrisons. He that goes to Lust for counsel, goes to Hell for counsel; and he that takes direction from Hell will never finde the way to Heaven. The Apostle tells us, That he that Gal. 6. 8. soweth to his flesh shall of the flesh reap corruption. If the flesh be the seed, Corruption will be the fruit. The flesh is to be crucified, They that are Christs have cruci­fied the flesh with the affections and lusts. He that makes Gal. 5. 24. the flesh his Counsellor will be crucified by the flesh, instead of crucifying the flesh. That one text of the Apostle, Rom. 8. 13. is enough to cause men to with­draw their feet from following the flesh, If yee live af­ter the flesh yee shall dye, but if yee through the Spirit do mortifie the deeds of the body, yee shall live. The flesh knows the way to Hell, but it never trod one step in that way that leads to Heaven. Sampson, by harke­ning to the allurements of Delilah, lost both his eyes, afterwards his liberty, and then his life. Hee that makes the flesh his guide, shall finde that Hell will be his eternal lodging. Thus much shall serve for the re­buke of those who neglect the guidance of Gods 2 Reason of Reprehension to those that would have God guided by their Counsel. Counsel, and set up other guides instead thereof.

Before I leave this Use, I must a little dispute with another sort, and they are those, who instead of de­siring [Page 54] to be guided by Gods Counsel, would have God guided by their Counsel. There are many who take up­on them the boldness to dispute with God about his ordering the affairs of the world; they are offended because the wheels of Providence do not move accor­ding to their minde, they think if they had the reins of Government in their hands they could mannage things in a better way than God doth. All that wran­gle with their Maker about his Dispensations are guilty of this sin. Jeremiah cryes out, Why do the wick­ed prosper? Wherefore are all they happy that deal very treacherously? Jer. 12. 1, 2. Mens hearts, even good men, are ready to swell, because of such Providences as they do not understand; such men should do well to consider, That by censuring the motions of Pro­vidence they meddle with things that are too high for them. Shall any teach God knowledge, saith Job, seeing Job 21. 22. he judgeth those that are high? Wise Artists will not be controld by bunglers; The raw Mariner must not teach the skilful Pilot. It is mans duty to submit to all the Dispensations of God, and to admire them, but not to quarrel with them. God guided the world in Wisdom and Righteousness before we had breath, and so will he do when we are in the dust. Clouds and Psal. 97. 2. darkness are round about him, righteousness and judge­ment are the habitation of his Throne. The most cloudy paths of Providence are paths of Righteousness; those motions which we are apt to judge irregular are very orderly. Those actings which our foolish hearts sin­fully call the deformities of Providence, are the beau­ties of Providence, The foolishness of God, saith the A­postle, 1 Cor. 1. 25. is wiser than men, and the weakness of God is [Page 55] stronger than men. That which men count foolish hath infinite wisdom in it, and that which men judge weak hath Almighty strength. When we are at a loss God is not at a loss. We see but the present movings of Providence, but God sees his work from the be­ginning to the end. God hath from Eternity laid the frame of all his Works, and whether we see it or no, he fits all his Providences to that Pattern. Hee can break enemies by exalting them; Hamans highest ad­vancement was the Prologue to his fall. He can raise his people by their castings down. Josephs Iron Chains were a way to the Golden chain; he had never been a Ruler in Aegypt, if he had not been a slave in Aegypt. God can reconcile Providences and Promises when they seem to fight one against another. The Promise of God shall be made good, though the Son of Promise be laid on the Altar. The Passengers with Paul shall be saved, though the Ship be broken with the vio­lence of the waves. Providence can carry a man to shore on a broken piece of a Plank, as well as in the long Boat. Some Providences are cross to us, but they are all direct to God. The Saints of God when they come to Heaven shall admire those actings of Providence most, which they have here most con­demned. You that are the Servants of God, take heed of questioning with God in such cases; you are not to prescribe God, but to follow God. When hee is in the Sanctuary, when his way is in the Sea, when his foot-steps are not known; follow him in a way of holy Prayer, in a way of faithful dependance, in a way of humble submission, and you shall see that his hidden wayes were wayes of wisdom. Let the Provi­dences [Page 56] of God be never so amazing, wee may con­clude of this, That he can do nothing against his own Glory, that he will do nothing against the best good of them that fear his name. Thus much for the Se­cond Use, which was for Reprehension.

Thirdly for Exhortation. These two Doctrins do Use 3. Of Exhorta­tion. recommend three Duties unto all of us that are here present.

First, Bless God O yee Saints, for this great Pri­vilege 1 Bless God for this gui­dance. of Divine guidance. When you have any oc­casion to go to a Lawyer for Counsel, you give him his Fee without asking. VVhen you hire a guide to conduct you in the way, you are willing to give him satisfaction. God expects that his people should with thankfulness acknowledge his great kindness in lay­ing his VVord before them, in putting his Spirit within them, in making his Providence subser­vient for their safe conduct. David wisely and Psal. 16. 7. graciously resolves upon this, I will bless the Lord who hath given me counsel, my reins also instruct me in the night seasons. God did not only give him his VVord to advise him, but his Spirit to teach him. The Holy Ghost did stamp such powerful impressions on his af­fections, which he calls his reins, that hee was effe­ctually bowed to embrace the Counsels of the VVord. VVhen the Wise Men that went to finde out Christ, saw the Star, the text saith, they were excee­ding Mat. 2. 10. glad; had not that directing Star gone before them, they had never found the Babe Jesus. No doubt the Children of Israel lift up their hearts and glorified God, when that pillar of Cloud and Fire was erected among them. And should not the Beleevers [Page 57] heart rejoyce, and leap for joy, that hath as certain a guide to go before him as that was? Let mee but hint some advantages which accrue to the people of God, by reason of this guiding Counsell, and they cannot but see cause of continuall thansgivings. I shall but instance in three particulars.

First, By vertue of this divine guidance you are 1 Hereby are wee preserved from sin. preserved from those sinfull waies, in which others walk to their everlasting ruine. The Prophet David found this benefit: Concerning the works of men, by the word of thy lips, I have kept me from the paths of the destroy­er; & hereupon he praies in the very next words, hold Psa. 17. 4, 5. up my goings in thy paths, that my footsteps slip not. Why is it, that the Saints do not defile their precious Souls with those horrid blasphemies, wherewith o­thers are infected, but because they are guided by the Counsell of God? That you are not Drunkards, Murtherers, Covenant-breakers, Idolaters, Lyers, is from hence, because God is pleased continually to guide you. That you do not swim down the stream, with others, in a corrupt age, that you keep faith and a good conscience in a faithlesse and adulterous generation, it is to be ascribed to this guidance of heaven. That you do not deny Christ that bought you, that you do not reject the Scriptures, that you do nor forsake the Ordinances and Ministry, as many do, that you have not washed your hands in innocent blood, and conspired against the life of the righte­ous, it is because God hath led you by the Counsell of his word and spirit. The best and holyest person in this assembly, would have acted his part in the most horrid designs, that others have been imployed in [Page 58] carrying on, if God had left him to his own heart. If you therefore account it a mercy that you have not stained your hearts, and hands, and consciences, with the black and bloody guilt of the worst of sinnes, bless the Lord who hath given you Counsell.

Secondly, By means of this guidance, you are kept safe from those dangers whereby others have been 2 Hereby are wee kept from danger. overtaken. It was by reason of the Pillar of Cloud, that the people of God escaped the fury of Pharaoh Exo. 14. 20. and his host, when they did pursue them with such impoysoned malice. The Pillar came between the Camp of the Egyptians and the Camp of Israel, so that the one came not neer the other all the night. Gods guiding presence with beleevers is for protection as well as direction. As God marcheth in the Vann of the Army, to shew his people the way, so his pre­sence is in the [...]ere, to prevent their danger. Thy righ­teousnesse shall go before thee, saith the Prophet to the beleever, and the glory of the Lord shall be thy rereward. Isa, 58. 8. The fiery darts of Devills would long since have gan­gren'd your flesh, and the venom of their Arrows drunk up your spirits, if God by his guiding presence had not stood by you for defence. The same God that hath been a wall of fire for your protection, hath been a wall of fire for your enemies destruction. When Israel saw themselves on dry land, and the Egyptians dead on the shore, then they sung praises to God, Exo. 15. 1. It is by vertue of the fiery Pillar that you have to this day escaped the rage of your Pursuers; let the remembrance of it inflame your hearts into the highest praises. 3 Hereby is our way sweet­ned.

Thirdly by means of this guidance the way of your [Page 59] pilgrimage hath been sweetned to you. A good guide doth not only preserve the passenger from dangerous paths, but by his discourse and company renders the journey comfortable. Through Gods guiding pre­sence that hath been with you in the way, you have enjoyed sweet communion with him; you have had many a daies comfortable converse with God, you have hereby had opportunity to open your souls to him, to lay your doubts, fears, temptations, before his face. God did not only direct the people of Isra­el by the Pillar of Cloud, but hee did from thence re­veal himself to them upon all occasions. Hee spake to them, saith David, out of the fiery Pillar. God, in gui­ding Psa. 99. 7. the Saints by his Counsell, doth familiarly make himself known to them; who is this that commeth out Cant. 8 5. of the Wildernesse, leaning upon her beloved? The phrase doth not only signify conduct, but familiarity. God by the guiding of his people gives them opportunity to see the boylings of his affection towards them, and to unlock all their secrets unto him. Hee tels them many a pleasant story, whereby their drooping hearts are cheered, and gives them leave to declare all their griefs whereby their souls are dis-burthened. Now let mee again beseech you, and charge you, O yee holy ones of God, by all the sinnes from which you have been preserved, by all the dangers from which you have been delivered, and by all the sweet comforts which you have received by the guiding Counsell of God, to get your hearts fired into flames of holy praises.

Secondly, Bee willing to submit to the guidance 2 Submit to this guidance. of Gods Counsell. Do not pull away the shoulder, do [Page 60] not harden your hearts, be not stiff-necked, but where Gods bids you go thither resolve to go. The Children of Israel did move when the Pillar of Cloud moved, and they went which way soever it went; and when the Pillar stood still then they pitched their Tents. At the Commandement of the Lord they jour­neyed, and at the Commandement of the Lord they pitched Num 9. 17, 18, 19, 20, 21, 22, 23. their Tents. If the Cloud did not move for many daies together, they abode in their Tents, and if the Cloud moved at mid-night, they moved after it, whe­ther it was by day or by night that the Cloud was taken up, they journeyed. This story sets a holy pattern before all true Israelites. As Israel did follow that Pillar, so should wee follow our Pillar. Israel followed the guidance of the Pillar universally, which way soever it moved 1 Universally. they marched after it. Beleevers must eye the Coun­sell of God in one thing as well as another. It is said of Caleb, that hee wholly followed the Lord. Hee that Deut. 1. 36. doth not obey universally, doth not obey wholly. He that doth not regard the divine Counsell in every thing, doth not truely regard it in any thing. David expres­seth the integrity of his heart by this, that hee ha­ted every false way. One by-path will hinder the Tra­vellor Psa. 1 [...]9. 104. from attaining to the end of his journey, as well as an hundred by-paths. Walking in one sinfull way will shut the Soul out of heaven, as well as if it imbraced every sinfull way.

Again, Israel followed the Pillar constantly, not on­ly for a day, or a month, but all the time they were 2 Constantly. in the Wilderness. Beleevers must submit to the gui­dance of Gods Counsel constantly. David resolves upon this, I have inclined my heart to perform thy sta­tutes Psa. 119. 112. alway, even unto the end. If a Travellour do not [Page 61] follow his Guide to the end of his Journey, hee may lose himself at the last. A Beleever shall finde as much need of Gods Counsel the last day of his travel, as he did the first day of his setting out. The greatest Con­flicts are many times at the hour of death. Many Ships have miscarried in the Harbour for want of care. The nearer any person thinks himself to Hea­ven, the sadder will it be to him to be shut out of Heaven. Let me but propound two or three Argu­ments Motives to fol­low Gods counsel. to perswade you to follow this Counsel of God, and I shall shut up this point. Consider,

First, The infallibility of Gods Counsel; God ne­ver did, God never will misguide any poor Soul that 1 God cannot misleade. follows his counsel. Men are either Deceivers, or apt to be deceived; but God cannot be deceived, nor will he deceive any. Infallibility is tyed to Gods Throne, but to no other in the world. It is impossible the Ship should be cast away, when God sits at the Helm. Could we speak with all those Passengers that are now landed in Heaven, they would bid us shut our eyes, and follow God without the least doubting. How confident is the Prophet of his safety upon this account? I have set the Lord always before me, because he Psal. 16. 8. is at my right hand, I shall not be moved. He that follows Gods counsel may be assaulted, but he shall not bee moved. We read of the Devils standing at the right hand of Joshua, Zech. 3. 1. He is a shaking the people of God by his temptations, but he cannot move them. A Beleever needs not fear how many Devils stand be­fore him, so long as God stands at his right hand. Jacob might perhaps think himself missed when hee heard of Esau's coming to meet him, but God gave Gen. 32. 90. [Page 62] him cause to acknowledge, that that was the best way for his safety.

Secondly, If wee do not follow the guidance of 2 He that will not have God for his guide, shall be given up to his own guidance. Gods Counsel, he will give us up to follow our own counsels. There is not a greater judgement in this World, than for a man to be left to his own guidance. He that is a Self-counsellor, will be a Self-murtherer. When a man is delivered up to walk in the wayes of his own heart, and in the sight of his own eyes, hee will never stop till he come to ruine. When the Pi­lot and Mariners forsake the Ship, and let her drive, she doth soon dash her self against Rocks, or fall into the quick-sand. A mans own counsel will deal by him as Absoloms Mule did by him, it will carry him to the place of danger, and there leave him. Now one pu­nishment which God inflicts on those that will not wait for his counsel, is to surrender them to the conduct of their own counsel. The Prophet observes this in Gods dealing with Israel, My people would not Psal. 81. 11, 12 hearken to my voyce, and Israel would none of me, so I gave them up to their own hearts lust, and they walked in their own counsels. He that will not have God to bee his guide, shall have Lust to be his guide; and it is Nihil magis timendum quàm ita emauci­pari homines à Deo, ut laesci­vic [...]tes in suis cousiliis à Sata­natrahantur. Calv. easie to conclude where he will take up his Inne that is guided by his Lust. It is the most dreadful thing in the World, saith Calvin, for God to punish men with this liberty, as that they should be left to their own devices. God threatens the Jews, that a Leopard shall watch over their Cities, Jer. 5. 6. It is ill living in those Cities where Leopards keep the Keys. When God gives a man up to his own counsels, he doth make a Leopard his watch-man. When God delivered up [Page 63] those Gentiles to their own imaginations, into what excess of wickedness did they run? They were filled with Rom. 1. 29, 30, 31. all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envie, murther, debate, &c. These are the best fruits that can be expected, when God leaves a man to himself.

Thirdly, If we will not follow Gods guidance, wee 3 Else God will not provide for us. shall not enjoy Gods provision. God is compared to a good Shepherd, who doth both lead and feed his sheep; if he may not be permitted to bee a guiding Psal. 23. 1, 2. Shepherd, he will not bee a feeding Shepherd; Hee that will not be led by Gods Hand, cannot expect to be fed out of Gods Basket. The Spirit of God is called both a Comforter and a Guide; He that will not follow the guidance of the Spirit, shall never reap the com­forts of the Spirit. The Word of God is profitable, both for Consolation, and direction; He that will not submit to the directing VVord, shall never enjoy the comforting Word; God will not suckle you at his breasts, if you will not bee guided by his hand. A Servant can have no confidence to come to his Ma­sters house for meat and lodging, that will not be ad­vised by him in doing his work. He that will not walk according to the conduct of Gods eye, shall have no share in the bounty of his hand. Let what hath been said perswade you to a ready, constant, universal sub­mission to the guidance of God.

Thirdly, Labour to be so qualified, that you may 3 Ca [...]ry your selves so that God may guide you. have assurance of Gods guidance. To this purpose there are divers Graces that I shall commend to you, which are as so many holy dispositions, that will give you security that Gods counsel shall be your guide.

[Page 64] First, Take heed of looking with a pleasant coun­tenance 1 Take heed of all sin. on any sin. God will with-draw both his Eye, and his Hand from his own Children, if he see their hearts hankering after any wickedness. David saith of himself, That if he regarded iniquity in his heart, Psal. 66. 18. God will not hear him. If a Beleever regard iniquity in his heart, God will not guide him. When the people of Israel had grievously sinned against God, he refu­seth to go with them in that glorious manner hee had done before, I will not go up in the midst of thee, for thou Exod. 33. 3. art a stiff-necked people. God will not bee a guide to Robbers, nor a leader to Theeves. Sin will drive God out of his own House, and make him carry himself as a stranger to his own Children. Be yee clean, yee that Isa. 52. 11, 12 bear the vessels of the Lord, for the Lord will go before you, and the glory of Israel will be your rereward. Gods pre­sence with his people is an Argument why they should be holy, and their holiness is to them a hopeful ground to beleeve that God will be present. The holy God will not be a Convoy to his own people when he sees them walk in unholy ways.

Secondly, Be humble in heart. Proud men are 2 Be humble: neither willing to be guided, nor fit to be guided. All promises of Divine direction are made to the lowly in heart, The meek will he guide in judgement, and the meek Psal. 25. 9. will he teach his way. Proud hearts are unmeet to bee guides to men, and unworthy to be guided by God. A proud heart is a thwarting and a scornful heart, and a scornful heart will never bow to instruction. All his Deut. 33. 3. Saints are in thy hand, and they sate down at thy feet, every one shall receive of thy words. He that expects to have the guidance of Gods Hand, must sit down at his feet. Sit­ting [Page 65] at the feet is the posture of Humility, and that is the Leatners posture. A proud spirit is a resisting and a contradicting spirit, and a contradicting spirit is not easily ductise. Arrogancy of heart is compared to an Isa. 48. 4. Iron Sinew, it is not an easie matter to lead a man whose sinews are all of Iron. Pride makes a man think himself fit to dictate to all; and he that conceives himself able to give counsel, will not easily incline to take counsel. The Apostle tells us, that God resisteth the proud, Jam. 4. 6. they fight against God, and God sets himself in array against them. But he giveth grace to the humble; he will give them quickning grace, and supporting grace, and guiding grace. An obedi­ent ear, and a lowly heart, shall never want the gui­dance of Divine grace.

Thirdly, Depend on God for guidance. A fiducial 3 Depend on God. reliance on God doth exceedingly engage God, I will set him on high because he hath known my name, Psalm 91. 14. God loves to be trusted, and to be depended upon. An ingenuous man will not fail his friend when hee knows hee relies on him. God never did, never will cast off the care of those that do by faithful recumbency cast their care on him. The Prophet Da­vid doth often plead with God for direction, upon on this Argument, In thee do I trust, cause me to know Psal. 143. 8. the way wherein I should walk, for I lift up my soul unto thee. A firm trusting in God shall bee recompenced with the wise guidance of God. God will lift up the eye of his Care on that man that lifts up the eye of his Faith to him. God takes it kindly, when a Soul will commit it self to him. Holy faith will engage both the heart and the hand of God for preservation and dire­ction.

[Page 66] Fourthly, Ask Gods advice in all your concernments. 4 Do nothing without Gods advice. He that desires to have God for his Counsellor, must by Prayer go to him for counsel continually. If we fondly lean to our own understanding, God will leave us to our own understanding. If we begin once to trust to the guidance of our own eyes, God wil soon with draw his eye. Hear what counsel Solomon gives to this purpose, In all thy wayes acknowledge him, and he Prov. 3, 6, 7. shall direct thy paths. Be not wise in thine own eyes. There are two things which deprive men of Gods direction; The one is, Trusting to their own wisdom; the other is, The neglect of asking wisdom from God. Solomon labours to remove both these in this text. He that is wise in his own eyes will never thank God for coun­sel; if his matters succeed, hee will sacrifice to his own prudence, and not to God: And hee that doth not by prayer seek for counsel, will never much value counsel. Abrahams Servant when he was to go totake a Wife for his Masters Son, seeks to God for directi­on, and God was intreated. The prophane man that will not pray, puts in a Caveat against himself; but he that doth humbly sue to God hath a promise of audience. If any of you lack wisdom let him ask of God, Jam. 1. 5. who giveth liberally to all men, and upbraideth not, and it shall be given him. A Father can hardly deny to stretch out the hand to his Childe, when he sees him on his knees begging. Those that dare not adventure to take one step till they have consulted Heaven, shall not go one step without Heavens direction.

Fifthly, Endeavour to guide others in the way. 5 Be a guide to others. Job saith, That he was eyes to the blinde, and feet to the lame, Job 29. 15. As he did cloath them that [Page 67] were naked, with the fleece of his sheep, so hee was careful to advise them that were ignorant, by that knowledge God had given him. God is well pleased to see his people, in a regular way, willing to be in­structers to others. God promiseth to water those that water others, The liberal soul shall be made fat, and Prov. 11. 25. he that watereth shall be watered also himself. God will be a Sun to guide him, that is willing to be a Star to guide others. He that sets himself to reduce those that go astray, may comfortably hope that God will preserve him from going astray. Well,

To wind up all in one word, Be intreated, as you ten­der The Conclu­sion. your own Souls, and the honour of God, to pray for this Divine guidance, and to accept of it. Pray that the unerring Word may be your rule, and the infallible Spirit of God your guide in all your ways; you are undone for ever if God do not continually guide you. There are many Seducers gone out into the World, there are seducing Devils, and seducing Men, who are the instruments of the Devil, walking about to deceive the simple; and which is worst of all, every man hath a seducing heart of his own, which without any force is ready to turn aside from the ways of truth and holiness. If God do not guide us, we shall eternally miscarry. God threatens Moab, Jer. 48. 12. to send unto him wanderers, that shall cause him to wander. This threatning is accomplished in our days, God in his just judgement hath for our sins sent among us many wanderers. We have many Spiritual Vagrants, but we want a Spiritual House of Correction for the punish­ing of these Vagrants. There are many wandring Stars in the Firmament of our Church at this time, and [Page 68] which is, and shall be for a lamentation, many are misled by them. There is a generation of Ranters, Seekers, Quakers, risen up among us. Prophaneness is now stampt with the name of Religion, and this Re­ligion hath many professors. The holy Scriptures of God are cried down by some with much boldness. The Divinity of Christ our Lord denied, the Doctrin of the Trinity scorned, Sabbaths, Ministry, and Ordi­nances trod under foot. There are among us Jesuits, who endeavour with all their might to captivate us to the Romish Idolatry, and to bring us again into that bondage. By reason of all these are the ways of truth evil spoken of. And how much impiety of life have these wicked Opinions and Heresies introduced? Pride, Drunkenness, Swearing, Lying, Cheating, and all manner of ungodly practises are to be found a­mongst us. Who can stand in such an Age, if God do not guide him? And therefore if you would not bee carried away with this deluge of wickedness, pray, pray, pray that God would guide you with his uner­ring counsel.

I have done with the former Branch of the text, The second Branch of the text. which I called, The godly mans happiness in this Life. I go on to the latter, which is the Beleevers happiness in the other Life; this is laid down in these words, And afterward receive me to glory.

What was needfull to be said for the opening of the words, hath been already dispatched All that is now to be done is to lay down the Doctrin, and it is this.

That those that are guided in this life by Gods Counsell, The Doctrin laid down. shall afterward bee crowned with glory. Those that march [Page 69] under the Devills conduct, serving divers lusts and pleasures, shall take up their eternall Quarters with him in Torment; but those that are led by the gui­dance of God shall have an everlasting habitation with him in glory.

Glory is that state of happinesse which the Saints The Doctrin opened. shall enjoy in heaven. This happy condition is repre­sented in the holy Scriptures under severall notions. It is called Rest, Unto you that are troubled rest with us. 2 Thes. 1. 7. Peace, so the Prophet calls it Isa. 57. 2. He shall enter into Peace. It is called joy, our Masters joy. Enter thou into the joy of thy Lord Matth. 25. 21. Its called Life Matth. 19. 17. And everlasting life Joh. 3. 16. It is called a Kingdome. Luk. 12. 32. The Kingdome of Heaven Matth. 5. 3. It is called Salvation Heb. 9. 28. Tis called a crown Rev. 3. 11. A Crown of life Rev. 2. 10. A Crown of righteousnesse 2 Tim. 4. 8. A Crown of glory 1 Pet. 5. 4, It is called refreshing Acts 3. 19. It is ex­pressed by sitting with Christ in his Throne Rev. 3. 21. by eating of the Tree of life which is in the midst of the Para­dice of God Rev. 2. 7. Its called Abrahams bosome Luk. 16. 12. many excellent names are given to it, and in the Text it is call glory.

In the prosecution of the point, I shall lay open these three particulars.

First, I shall speak something of the nature of this Glory.

Secondly, I shall endeavour to make good the Doctrin, that they that are guided by the Counsell of God shall enjoy this glory.

Thirdly, When it is that the Saints do enter upon the actuall possession of this glory. And I shall be very brief in all these.

[Page 70] First, For the nature of this glory, I must premise The nature of this glory. this, that it is impossible for any earthly creature ful­ly to set forth this glory to the life, or to make a perfect description of it. It is called unspeakable glory. It is not only unspeakable but unconceivable. Saith the Apostle, Eye hath not seen, nor ear heard, neither have 2 Cor. 12. 4. entred into the heart of man, the things which God hath prepared for them that love him. It is as possible to 1 Cor. 2. 9. Regnum Dei omni fama ma­jus, omni laude melius, omni scientia innume­rabilius, omni gloria, quae pu­ [...]atur, excellenti­us. Austin. paint the glorious Sun with a coal, as for any humane tongue to be able to discover perfectly this heavenly glory. Should all the Angells of God set themselves to write Treatises of this glory, they would not be a­ble to eternity to tell the world perfectly how glori­ous it is.

That which I purpose to say concerning it, I will sum up in these following particulars.

First, That glory which the Saints shall be receiv­ed 1 It is a com­pleat glory. into after this life, is a compleat and perfect glory. It is a heaven full of glory. The greatest glory which men possess in this life is but scanty and imperfect, there is still something to be desired; but the glory of the other life is in every respect perfect. The A­postle 2 Cor. 4. 17. [...]. cals it a farre more exceeding weight of glory. It is a weighty glory; this shews the substantialnesse and so­lidnesse of it. All the glory of this world is but a meer shadow of glory, it makes some shew but it hath no weight, but the glory of heaven hath sub­stance in it. And then it is a farre more exceeding weight. Interpreters are troubled how to render the words. Beza reads it an excellently excellent weight of glory. It is a degree above the Superlative. Add one Hyperbole to excellenter ex­cellentis gloriae pondus. Beza another, and the glory of heaven will still exceed all expression. The glory of heaven is perfect both in re­spect [Page 71] of parts, and in respect of degrees. There is no kind of glory, there is no degree of glory which crea­tures are capable of, but the Saints enjoy it in hea­ven. In thy presence is fulnesse of joy, Psa. 16. 11. what­soever is possessed in heaven is possessed fully. There is fulnesse of knowledge, fulnesse and perfection of love, fulnesse of union, fulnesse of communion. And then it is perfect glory, because it is universall. The whole man is made glorious. The soul, the body, every fa­culty, every member is invested with that glory which is proper to each. The Apostle expresseth 2 Cor. 5. 4. the Saints investiture with glory by the Metaphor of putting on a garment, not that wee would bee unclothed but clothed upon; when God shall fully glorify his saints there shall be no part of the body, no power of the Soul unglorified. If I should fall upon a discourse of the particular happinesses which the glorified Souls and bodies of Saints shall enjoy in heaven, I should tire out your patience. Let it [...]uffice to say this, that whatsoever makes for the perfection of both, shall be fully possessed by both. The Schoolmen speak much of the Stole of the Soul, and the Stole of the body; the Saints shall have those robes put upon them, and shall not want any one Pearl or Spangle that belongs to the perfection of either. The state of glory is descri­bed by our comming unto a perfect man, Eph. 4. 13. The Saints here are in their Nonage, the highest Beleever is but a stripling at best; but when we come to heaven then wee are perfect men. The first moment the Soul peeps into glory, it shall have all graces in per­fection. Could wee speak with those blessed souls that are now in heaven, they would tell us, they de­sire [Page 72] nothing but the company of those earthly Taber­nacles in which they dwelled while they were in this World; and to these they shall be re-united at the Resurrection.

Secondly, The glory which the Saints shall pos­sess 2 It is a pure glory. is a pure glory. There is not the least mixture of any thing that is unglorious, or dishonourable; if it were not pure it would not be perfect. There are but two things that can stain the glory of the Saints, Sin, and Sorrow, and both these shall be for ever abolished. The Saints in glory shall bee as free from Sin as the Sun is from darkness. No defilement shall enter into Heaven. The Soul when it leaves the Body is perfect­ly healed of all kinde of sinful distempers; and the Body when it comes out of the Fining-pot of the grave shall not have so much as the smell of sin upon it. Sin brought Death into the VVorld, and Death carries out Sin. The Dominion of sin is removed from the Saints in this Life, but then shall the very Being of sin be removed. Unbelief, pride of heart, the Body of Death, which Beleevers complain against, with so much sadness in this world, shall never trouble them more for ever. Here the Spirit lusteth against the flesh, Gal. 5. 17. and the flesh lusteth against the Spirit; but in Heaven, there shall be no such sinful Lusts to warre against the Soul. There shall be no concupiscence in the Mem­bers, Non erit concu­piscentia in membris, non exurget rebellio carnis, &c. Cyprian. no rebellion of the Flesh, no crookedness in the VVill, no disorder in the Affections. Nature shall then be every way intire and perfect. The Church shall at the Day of Judgement be presented without spot or wrinckle, or any such thing. Here the Saints are black and comly, here they are ring-straked, spotted, and [Page 73] speckled, as Jacobs Cattel were; here they are partly Spiritual, and partly Carnal, but in Heaven they shall be wholly Spiritual. Nothing like sin shall appear on the glorified Bodies and Souls of Saints, to all eterni­ty. All Natural weaknesses shall be done away, much more all sinful weaknesses.

As Sin shall be abolished, so shall Sorrow. All sor­row is the fruit of sin, and when the Mother is dead, no more Off-spring can be expected. It was told St. John, That those Saints which he saw arrayed in white Robes, were come out of great tribulation. When Rev. 7. 14 man is born he comes into tribulation, but a Saint when he dyes goes out of tribulation. The Dead which dye in the Lord, are said to rest from their la­bours. Rev. 14. 13 In Heaven the Children of God shall enjoy perfect freedom from whatsoever is troublesom. Grief, Fear, Temptation, pain of Body, anguish of Minde shall be heard of no more for ever. There is no groaning, no crying, no death, no vexation, no sick­ness to be heard of in the streets of that City, where the Saints inhabit. The body shall be raised a power­ful body, an immortal, an incorruptible body. The ve­ry roots of all distempers shall be pluckt up out of the body, and therefore the distempers themselves shall cease. And for outward violence, that hath no place neither, there are no oppressors in Heaven, no injuri­ous persons, no bloudy Task-masters to impose bur­dens, or inflict stripes. When a Saint is past Death, he is past the fear of all misery. When the body is wrapt up in the Winding-sheet, it is past all tribula­tion.

Thirdly, It is a satisfactory glory; It is such a glory 3 It is a satisfy­ing glory. [Page 74] as doth give full contentment to the heart that posses­seth it. If it did not satisfie, it would not be perfect. The Prophet David speaking of the happy state of Heaven, saith, I shall be satisfied when I awake with thy Psal. 17. 15 likeness. Though there are several degrees of Glory in Omnibus una salus Sanctis, sed gloria dis­par. Heaven, as is more than probably gathered by Di­vines from Scripture; yet all grant, That he that en­joys the lowest degree, is fully satisfied with what hee enjoys; he is not capable of desiring any one degree of glory above what he possesseth. God himself is the Objective happiness of the Saints, and he that enjoys God must of necessity be satisfied with the enjoyment of him. The glory of this World doth not content the heart. Ambitious Haman thought all he had no­thing, Hest. 5. 13 because he wanted something hee would have had. The want of Mordecays knee at the Kings gate, made him forget the sweetness of the Queens Ban­quet. The Royal feast did not satisfie, because Mor­decai the Jew was not Servitor at the Table. The Queens Wine was not sweet to his taste, because Mordecai was not Cup-bearer. The heart of man is too bigge to be filled either with worldly riches, or worldly honour. But the blessed Saints in glory are eve­ry way satisfied. The Soul is so filled with the glory of God, that there is no room to contain another ray.

Fourthly, It is an everlasting glory; it is a glory without abatement, and without end. The Apostle 4 It is an e­ternal glory. calls it an eternal weight of glory. All the glory of this World is of a fading nature, it is a withering flower, 2 Cor. 4. 17 and no better. Hamans fall was as sudden as his rise. The same person is cried up, and decried in one day, by the breath of the people. The Thrones of glory [Page 75] which are on earth are often leveld with the ground. Kings lose their Crowns and Scepters many times by violence; if they keep them till death, yet then do they and their pomp descend together into the Grave. The Sun of earthly glory hath its setting, as well as rising. But the glory of the Saints above is an abiding glory. Nescit vicissitudinem, nescit finem, manet tota si­mul & manet in aeternum. The Apostle wil tell you the B [...]n. Serm. de fallacia presen­tis vitae. English of it, It is an inheritance incorruptible, unde­filed, and that fadeth not away, 1 Pet. 1. 4. The Saints shall never put off their glorious robes, after they have once put them on. It is as possible to thrust God out of Heaven, as to thrust a Saint from thence. The glo­ry of Heaven would not be perfect, if it were not e­ternal. The Saints would be in continual fear of loo­sing it, and the fear of future loss would eat up all the joy of present possession.

Fifthly, It is the same glory which Christ himself possesseth. The Saints are not only glorified with 5 It is the same glory which Christ hath. Christ, which is a great exaltation, but they do enjoy the very same glory which Christ doth; the same for kinde, though not for degree. God hath not one Hea­ven for his Son, and another for his Saints, but one and the same Heaven for both. The glory which thou gavest me, I have given them. The Head and Mem­bers are glorified together with the same kind of glo­ry. Hence it is that the Apostle saith, Our vile bodies Joh. 17. 22 shall be fashioned like unto his glorious body. The bodies of Beleevers shall be truly glorious as Christs is, they Phil. 3. 21 shall be eternally glorious as his is, and they shall pos­sess the same kinde of glory that he doth. The Hu­mane Nature of Christ shall shine farre brighter than [Page 76] the brightest Saint, but yet the same glory which beams upon his body shall descend on theirs. The lowest Saint in Heaven shall bee invested with the same immortality, incorruptibility, impassibility, and Clarity, wherewith the glorious Body of Christ is in­vested. When he appeareth, saith the Apostle, we shall be 2 Joh. 3. 2. like him, for we shall see him as he is. There is a likeness between Christ and Beleevers here. As he is, so are wee 1 Joh. 4. 17. in this world, but in Heaven there shall be a more per­fect likeness than now there is; then there shall bee similitude, and no dissimilitude. The Saints are said to sit down with Christ in his Throne, Rev. 3. 21. they are said to follow the Lamb unto living fountains of waters, Rev. 7. 17. they are said to be joynt-heirs with Christ, and to be glorified together with him, Rom. 8. 17. They are said to appear with him in glory, Col. 3. 4. All these expressions do fully declare this truth, that they shall possess the same kinde of glory hee doth. The same face of God, which Jesus Christ beholds they shall behold. As Christ hath full, uninterrupted, eter­nal Communion with God, so shall they; they shall eate of the same Tree of Life which Christ himself eats of; they shall drink of the same Fountain of which he doth, and they shall lodge in the same bosome of God in which Christ himself lodgeth. Thus I have finished the First thing, namely, the nature of that glory which the Saints shall possesse, If communion and fellowship with an infinite good, in a place made for glory can make the Saints happy, they shall bee perfectly and perpetually happy. 2 That all the-Saints shall enjoy this glory.

Secondly, That the Saints who are guided by this Counsel of God shall be received into this glory. For [Page 77] the confirming of which truth, it will be enough only to hint the following considerations.

First, This glory is frequently promised to them 1 It is promi­sed. Joh. 10. 27, 28 in the Scripture. My sheep, saith our Saviour, hear my voyce, and I know them, and they follow me. And I give unto them eternal life. Everlasting life is the reward which is by free Deed of Gift setled upon the follow­ers of Christ. The Israelites that followed the guidance of the Pillar of Cloud through the Wilderness, came at last to Canaan; The Spiritual Israel, that fol­low the guidance of the Pillar of Gods Word, have the security of the Divine promise, that they shall sit down in the heavenly Canaan. The Saints are said to be glorified even while they live on earth, Rom. 8. 30. they shall as certainly ascend to Heaven as if they were already there. The Divine promise is the best security God can give, or Man desire. Heaven is called the Saints inheritance, Col. 1. 12. though they lose other inheritances they shall never lose this.

Secondly, The way and the end cannot be separa­ted. 2 The way and end are inseparable. He that keeps the way that leads to a City, cannot but come to that City. The following of Gods Counsel is the direct way to Heaven, and hee that walks in the way to Heaven cannot miss of Heaven. Be­ing Rom. 6. 22 made free from sin, and become Servants to God, yee have your fruit unto holiness, and the end everlasting life. Grace and Glory are made inseparable companions; The Lord will give grace and glory. Grace and glory do Psal. 84. 11 not differ specifically, but only gradually. Grace is un­ripened glory, Glory is ripened grace. Grace is the Infant of Glory, Glory is the perfect man of grace. Grace is the bud, Glory is the fruit. Grace is the [Page 78] Spring, Glory is the Harvest. Grace is the first degree of glory, Glory is the highest degree of Grace. The Apostle puts Glory and Vertue together, 2 Pet. 1. 3. When God calls a Soul to Vertue, he really calls it to glory. Vertue is the threshold of that house where Glory keeps court. He that is once over this thres­hold, shall not turn back till he come to glory. The first moment the Soul is brought into a state of saving grace, it is matriculated into a state of glory. Whom God justifyeth, them he glorifieth.

Thirdly, Those that are guided by the Counsel of 3 They are the Sons of God. God, are the Sons and Daughters of God. Divine guidance is a fruit of Divine Adoption. As many as are led by the Spirit of God, they are the Sons of God. Rom. 8. 14 When God doth actually make us his Children, he undertakes to lead us by his Spirit. Earthly Parents are not able to guide their Children, but God can guide all his. The Children of God know their hea­venly Father hath more wisdom than they, they know Gods eyes are better than theirs; they know that God loves them better than they can love them­selves. All Gods Sons are willing to be guided, and all that are willing to be guided are Sons. And if sons, then heirs; that is the Apostles Argument, Rom. 8. 27. Adoption tends to glorification. God may chasten his Sons, but he will not damn any of his Sons. God hath prepared Heaven for his Children, and he is preparing his Children for Heaven. Grace is the Nur­sery of Glory. As the Plants of Righteousness grow fit for Heaven they are removed to Heaven. God will have all his Sons with him in his own Kingdom. The glorious bosome of Abraham is ordained for the Sons [Page 79] of God, and the Sons of God are ordained for it. Heaven is entayled upon the Sons and Daughters of God, and this Entayl can never be cut off. This is sufficient to prove that which was asserted, namely, That those that are guided by the Counsel of God shall be received into glory.

Thirdly, When shall the Saints enter into the actu­all 3 When this glory is to be possessed. possession of this glory? For the resolving of this question I shall briefly lay down two Propositions, which contain the whole state of the matter.

First, The Souls of Gods Elect, do immediatly up­on 1 The Soul enters upon it at death. their departure out of the body posses this happi­ness. There were some of old in the Church, who thought that the Souls of men did sleep with their Bodies, and that they did not either enjoy happiness, or suffer torment till the Resurrection. Reverend Calv. Tractat. Theol. par. 2. Calvin hath a learned Treatise, which he calls Psycho­pannychia, wherein he doth confute this absurd Opi­nion, which it seems had infected many in those times; the very mentioning of it is a sufficient Con­futation. Those that know any thing of Scripture, or of the Spiritual Nature of the reasonable Soul of Man, cannot but understand the vanity of this opini­on. If I could swallow down such a gross Opinion as that of Soul-sleeping is, I should imagine those mens Souls were in a dead sleep, who did first broach this Doctrin. The Soul of Man is a Spirit, and Spirits do neither eate, nor sleep as Bodies do. The reasona­ble Soul is a substance distinct from the Body, and therefore doth not dye, or sleep with the Body. Our Saviour speaks of men that can kill the Body, but hee tells his Disciples they could not kill the Soul. If Mat. 10. 28 [Page 80] the Soul did sleep with the Body, those that did kill the one would kill the other also. The Apostle Paul Phil. 1. 23 desires to be dissolved, and to be with Christ. His Body was not presently to be with Christ. He did beleeve that that should lodge in the dust for a time, but his Soul he knew should ascend to Heaven, when the Bo­dy did descend to the Grave. Jesus Christ tells that Luk. 23. 43 penitent Thief, that he should be with him that very day in Paradice. The Body of our blessed Saviour went to the Grave, and so also did the body of the Thief, but both their Souls ascended immediatly to Heaven. The Preacher speaking of the dissolution of Man by death, tells us, That the dust shall return to the Eccles. 12. 7 earth as it was, and the Spirit shall return to God that gave it. The Soul of Lazarus was taken into Hea­ven as soon as it was breathed out of the sheath of the body. When the bodies of the Saints retire to the House of Sleepers, as the Grave is called, their Souls are immediately transported to Heaven, the Land of the Living.

Secondly, Both Soul and Body shall enjoy all this 2 The whole man shall en­joy it at the Day of Judge­ment. glory at the Day of Judgement. The Scripture speaks of a general Resurrection both of the just and unjust. As there is an Autumn or Leaf-fall of Death, so there will be a Spring-time of Resurrection. Those two old Friends, the Soul and Body, which have been separated by death shall then meet again, and then they shall partake together of the same condi­tion. The Saints compleat glory is adjourned to that day, but then it shall be fully enjoyed; When Christ who is our life shall appear, then shall yee also appear with Col. 3. 4 him in glory. In that day shall all Saints bee glorified [Page 81] together, and every Saint wholly glorified. The A­postle Paul tels us, that Christs appearing to Judge the World, is the day of the Elects general Coronation, 2 Tim. 4. 8. The Crown is laid up amongst the other Regalia, but at that day the Diadem shall be actually set upon the head of the Beleever, and after that shall he wear it without weariness, or fear of losing it, to all eternity.

Having thus opened the Doctrin, I come to the The Applica­tion. Application, which I shall dispatch in a few parti­culars.

First, It strengthens our faith in that Article of 1 That there is an eternal life. eternal life. Though Atheists, and Epicures, scoff and deride the Doctrin of everlasting Life, yet let the Saints of God beleeve it. If in this life only we had 1 Cor. 15. 19. hope in Christ, we were of all men most miserable; but blessed be God, there is another, and a better being than can be expected in this World. Every stripe in­flicted upon the backs of Gods Saints, every mourn­ful tear that distilleth from their eyes, every pensive thought arising in their hearts, every temptation assaulting them, every hours defection, every mo­ments hiding of Gods face in this life, are to them [...], as the Apostle speaks, manifest tokens of a 2 Thes. 1. 5. righteous Judgement to come, and of a state of hap­piness to be possessed. The present condition of the Saints should not be so afflicting, if there were not an Afterward of everlasting blessedness to be enjoyed. God would not suffer his holy ones to eate so many [Page 82] sowre Breakfasts on Earth, if he had not prepared for them such a sweet Supper in Heaven.

Secondly, It shews us, that a holy life is of abso­lute 2 That holi­ness is necessa­ry for the at­taining of hap­piness. necessity unto salvation. There is no admittance unto glory but to those who are guided by the Coun­sel of Gods VVord and Spirit. Mans holiness is not the Meritorious cause of salvation, but it is the way which leads to salvation. The way of holiness, is that which brings the Soul to communion with the God of holiness. No person shall have one foots breadth in Gods Tabernacle, but he that is of cleanhands, and a pure heart, Psal. 15. 1, 2. There is no coming to the Non est via ad regnam sine primitiis regni, &c. Bern. Kingdom without the first fruits of the Kingdom. No man shall reign with Christ in Heaven, but hee that first reigns as a King over his own corruptions. Sin­ners would be as weary of Heaven, should they bee taken thither unrenewed, as Saints would be of Hell. Men do but deceive themselves, who think to pass immediately from a state of Corruption into a state of Glory. There is neither work, nor company in Heaven fit for wicked men. Without holiness no man Heb. 12. 14. shall see the Lord. He shall never sit down with Christ at Gods right hand of glory, who hath not been gui­ded by the right hand of his grace.

Thirdly, Let the Saints meditate much on this 3 Medt [...]te on this glory. Coelestial glory. God hath revealed to the Elect this glory, and their interest in it, that their thoughts might continually dwell upon it. It will be profita­ble to the Saints to muse much on the happiness of the [Page 83] other VVorld. I will instance briefly in Four parti­culars.

First, It will make them undervalue the transitory glory of this VVorld. How comes it to pass that 1 This will a­bate our thirst after worldly glory. earthly glory is so much affected, but because heaven­ly glory is so little regarded? It is the Apostles Counsell to Christians to set their affections on things above, not on things on the earth, Col. 3. 2. One houres musing on the glory that is above, would cause the Soul to be as a weaned child to the glory that is be­low; when a man hath seen the glory of a Princes Court, hee contemns all that ever he saw in a Coun­trey Cottage. Wee read of a woman crowned with Rev. 12. 1. the Sun, and the Moon under her feet. Hee that hath the coelestiall glory before his eyes, will quickly cast the best of earthly glory behind his back.

Secondly, It will inable them to bear with pati­ence 2 This will make suffe­rings light. Rom 8. 18. the greatest sufferings of this present life. I reckon, saith the Apostle, that all the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. He that hath his thoughts much on the Crown, will despise the ignominy and shame of the Cross. Moses, when hee had through the prospective glass of Faith, looked a while on the Heb. 11. 23, 24, 25, 26. recompence of the reward, chose affliction with the people of God, rather than the preferments of Pha­raohs Court. Reproach for Christ was preferred to the treasures of Egypt, because hee had respect to the recompence of the reward. And Christ himself, [Page 84] who is farre greater than Moses, for the joy that was Heb. 12. 2. set before him, endured the Cross, and despised the shame. Ille moeret si sibi malè sit in seculo, cui non potest benè esse post seculum. The ill being of this life is not Cyprian. greatly sadning to that heart that knows it shall have a well-being in the other life. The holy Martyrs did cheerfully kiss the flames, because they had their thoughts on that glory which was far brighter than those flames.

Thirdly, It will make them more carefull in all the 3 This will make us serious in duties. duties of religion. That Christian will bee most abun­dant and most serious in duties, who hath his eye in heaven while hee is doing duties. No Saints will have such exact conversations on earth, as those that have their conversation most in heaven. Such a Christian will reason it out with his Soul after this manner. O my Soul, dost thou pray for such glory, and yet so dead in prayer? dost thou hear for such happinesse, and hear no bet­ter? dost thou expect such an inheritance, and yet doest so little for God who hath provided this inheritance? should thy work be so little, when thy reward is so infinitely great? It is the Apostles advice to Christians, that they 1 Cor. 15. 58. would be stedfast and unmoveable, alwaies abounding in the work of the Lord, because they know their labour is not in vain in the Lord. One serious thought of heaven would shake off lazinesse, and work heart-inlargement in all the services wee do for God.

Fourthly, It will make them more desirous to be 4 This will make them willing to be in heaven. in heaven. Hee that by holy meditation lives much [Page 85] in heaven, will be weary of living long on earth; when the Apostle Paul thought of being with Christ, he wisheth for a present dissolution, I de­sire to be dissolved, & to be with Christ. The Patriarches Phil. 1. 23. when they did meditate on their heavenly Coun­try, thought they had continued long enough in their earthly Countrey. He that hath the eye of an Eagle to look into the heavenly glory, will mount up as upon the wings of the Eagle to possesse that glory. Such a Saint will be glad to see the Cage opened that the Soul may ascend.

Fourthly, and lastly, do not immoderately grieve 4 This may al­lay our grief for the death of godly Rela­tions. for the departure of your godly friends whom you have cause to hope are received into this glo­ry. The world loseth much by the death of the Saints, but Saints by dying suffer no loss at all. They possesse that happinesse, which both them­selves and their godly friends have been long pray­ing they might enjoy. Could wee peep into hea­ven and see those white garments which our dear relations wear, wee should wonder at the mour­ning vestures which wee wear. Could wee behold the smiles of the Saints faces in heaven, we should admire at the pensivenesse of our own faces on earth. If our glorified friends could send to us on earth, they would intreat us by all the love wee bear to God and them, not to lament their condi­tion, but to weep for our selves and for our children. Joseph sends his sorrowing Father this message, which hee thought was sufficient to [Page 86] comfort him, you shall tell my Father of all my glory in Egypt. These tydings turned Jacobs sorrow in­to Gen. 45. 13. 27. rejoycing, the Text saith, his Spirit revived. Alas! What is the glory of Egypt to the glory of heaven? The glory of Egypt is soon told, but the glory of heaven is so great that it can never be told. If the full enjoyment of God, of Jesus Christ, of communion with the blessed Spirit; If perfecti­on of grace, if the presence of all desireable good, if the absence of all evill can make persons happy, then are the Saints that are lodged in heaven true­ly happy. Reason and religion do forbid inordinate mourning for deceased beleevers. And our sor­row is then immoderate, when it puts us on mur­muring against that which God hath done, or when it indisposeth us for the performances of any service or duty wee owe to God or men.

If it should be in the hearts of any here present, to think, that their deceased friends might by a little longer abiding on earth have done more ser­vice for God, I shall fully answer such thoughts, by asserting this; That Saints in heaven do more glo­rify God where they are, than they could have done had they continued on earth. The best Saint on earth doth God disservice as well as service, yea he doth him more disservice than service : But the lowest Saint in heaven doth God service without disser­vice, he shall never do the least action, nor think one thought that tends to Gods dishonour. Saints on earth honour God with wearinesse, but Saints in Heaven do unweariedly honour him. Saints on earth worship God with many distractions, but [Page 78] they that are in Heaven worship before him with­out distraction and without interruption. Saints on earth do too often serve God with heavinesse of heart, but those that are in Heaven do him service with all the gladnesse of their hearts, and cheerfull service is the best service. Lift up there­fore the hands which hang down, and revive the Spirits that are overwhelmed. Powre out no more tears for your deceased friends, who are removed from a sea of trouble to a haven of rest, where they are gloryfied with God, and where they do actually glorify God the Father, Sonne, and Ho­ly Ghost, in the highest perfection. Comfort your selves, and comfort one another with these words.

Having finished the Scripture Text, I shall say something to the providentiall Text. The sad providence which hath occasioned this mournfull meeting, preacheth many spirituall lessons to us all.

First, God hath by death carried a young gen­tlewoman out of the world. Strength and Beauty, Youth and flourishing daies cannot priviledge any from the Grave. This providence repeats in our ears that serious Counsell of the wiseman, Remember thy Creator i [...] the daies of thy Youth, Eccle. 12. 1. If wee look into the Tombs wee shall find many cloysted up there, whose bones were moystned with mar­row, [Page 88] and whose breasts were full of Milk. The beau­ty of Rachel will not keep her from the dust. The strength of Sampson will not preserve him from death. The budding Flower falls to the earth as well as that which is withered. The green Ear of Corn is nipt off, as well as that which is ripe for the Sickle. You that have your veins full of bloud must come to Golgotha, as well as those whose Natural moysture decrepid Old Age hath dried up.

Secondly, God hath removed a Gentlewoman of good rank and quality, as to outward things. It is not natural Parentage, or Wealth, that can put Death out of Commission; Riches avail not in the day of death. VVealthy Abraham is gone to the place of rottenness, as well as Lazarus the Begger. If a man would give a Coffin full of Gold to ransome himself from the Grave, it would not be accepted. There is neither Redemption, nor Exchange of Prisoners in this VVar; The rich mans Wealth is his strong City, Prov. 10. 15. Death will storm this City, and carry a way the Owner, notwithstanding all his riches. Neither the Guards of Princes, nor the Revenues of their Crowns can keep off Death for one moment. Death can enter the Kings Court as easily as the Beggars Cottage. When God sends Death to attatch a Mortal Creature, it esteems not Riches, no not Gold, nor all the forces of strength.

[Page 89] Thirdly, God hath taken away a religious Gen­tlewoman. Holiness and Piety do not deliver any from the Grave. The first of Mortals that dyed was a righteous man; The bloud of the righteous Abel. Righteousness preserves from eternal Death, not from the Temporal. Grace in the Saints never dyes, but the Saints dye notwithstanding all their graces. Beleevers must be wrapt in the Winding-sheet as well as unbeleevers. The godly must lye under the Hears-cloth as well as the wicked. Abraham is dead, and the Prophets are dead. There is cause of mourning over dead Saints, no cause of wondring. Saints never live till they dye, then they live for ever. These are general Medita­tions.

More particularly, In reference to this Gentle­woman, I shall speak somewhat concerning her Life, and something concerning her Death, and that not so much for her sake, as the benefit of others.

God vouchsafed her the blessing of godly and The Worship­ful Joseph Brand Esq and Mrs. Thomasin Brand his religious Consort. religious education. Her worthy Parents were studious, not only to provide wealth for her, but their greatest care was, that Christ might be for­med in her. And this did much redound to their comfort, for she was, as both of them have often expressed, a dutiful and obedient Childe. The care of Parents for the religious Education of their Children, doth ordinarily return to a good account in this life. [Page 90] When Parents teach Children to obey him that is the Father of Spirits, God usually bows their hearts to be dutiful to their earthly Parents.

Shee was a respective and loving Wife to her Husband, which made her deservedly accounted by him The desire of his eyes. Shee was a helpe meet for him, a suitable Yoke-fellow, who walk­ed with him hand in hand in the ways of God. The contentment he had in the enjoyment of such a Companion, doth much increase the sorrow of his heart for the loss of her.

Shee was of an humble and meek spirit. The en­joyment of the things of this Life did not swell her heart. Those that were acquainted with her can truly give this testimony of her, That shee did not inordinately minde high things, but could conde­scend to them of low estate. A full Purse and an humble Heart do not always meet together.

Shee was no follower of the vain fashions of the VVorld. Her Apparrel was decent and modest, not gairish. The Apostle gives this advice to VVomen, To adorn themselves in modest apparrel, with shamefastness and sobriety, as becometh women pro­fessing godliness, 1 Tim. 2. 9, 10. This Gentlewo­man did dress her self in this Scripture-glass. Spotted faces, and naked breasts are Arguments of light spirits, and unmortified hearts. God was pleased by his Grace to preserve this Gentlewoman, in a wanton Age; from these vanities.

[Page 91] Shee did labour to keep fast the faith that was once delivered to the Saints. Though shee was but young, having not fully compleated the twentieth year of her age, yet was shee not one of those [...]; as the Apostle speaks, silly Women, that are drawn away by the cunning craftiness of those that creep into Houses, and lead many captive. Shee was a lover of all the Ordinances of God, and a frequenter of that instituted Ministry, which God hath given testimony unto by the conversion of many souls. God kept her by his Grace, that shee did not tread upon the threshold of those infecti­ous places where Errours and Blasphemies are u­sually broached.

Concerning her death, I have not much to speak. A good Life cannot but end in a blessed Death. Her Sickness was not very long, but it was very sharp. Many tormenting pains were in her head, which could not be removed till the last medicine of Death took them away. In her Sickness shee was very frequent in Prayer for her self, and did importunately desire help from the prayers of o­thers. I was daily praying with her by her own desire, for divers days together, and sometimes twice a day, which gave me more opportunity to be acquainted with her estate. Shee was for some time fearful of Death, as not having that full Assurance shee longed for, but at last God gave her the victory over those fears. About two or three days before the Soul took its leave of the [Page 92] Body, God was graciously pleased to give her in plenty of comfort. Her sorrowful Husband, and Parents, coming into the Chamber, shee brake forth into these expressions, or to this effect, Now hath God abundantly manifested his love to my Soul in Jesus Christ; you are not able to conceive the joy I feel, nor am I able to express it, I am now sure that Jesus Christ is mine. I know that my sins are forgiven me for his sake. I am now both willing, and desirous to dye, that I may be with Christ. This consolation can­not but be judged to be from the blessed Spirit of God, because it was the fruit of Prayer, and be­cause it was given in after deep humblings, and Spiritual Conflicts; as also because it was fol­lowed with many self-abhorrings, which are the genuine effects of Gospel-comfort. VVhen shee mentioned these comforts, shee did usually adde some such expression as this; I am a very unworthy Creature, but I hope I am not deceived. One very considerable passage I cannot but acquaint you with. Some days before her death, her gracious Mother seeing the means used for her recovery to be in-effectual, retired her self into her closet to pray for her; Amongst other Petitions she was very im­portunate, that God would give her pardon and peace; Soon after returning into the room where shee lay, shee found those very words in her mouth, Pardon and Peace, God hath sealed up to my Soul pardon and peace through Jesus Christ. This was a very signal testimony that God had answered her request. Thus she continued, sometimes bewayling [Page 93] her sins with much sorrow, sometimes sending up holy ejaculations to God, as she was able, That God would never fail her, nor forsake her; sometimes expressing her confidence of the love of God, in such words as these; I have the whole Armour of God upon me, God hath given me the shield of faith, the breast-plate of Righteousness, the helmet of Salvation, I have now overcome the fiery darts of Satan, I do not in the least fear him, or death. Amongst other Petitions shee had frequently this in her mouth, Guide mee Lord by thy counsel, until thou bring me to glory.

That which now remains, is, To intreat all of us that are here present, to resolve, and endeavour to be guided, both in matters of faith and obedi­ence, by the powerful counsel of Gods blessed VVord and Spirit, that when our eyes are closed up by death, we may be received in eternal glory.