THE TRUE GUIDE To GLORY.  
A SERMON PREACHED at Plympton Mary in Devon, at the Funerals of the Right Worshipful, and truly 〈…〉 the LADY 〈…〉  
10. When 〈…〉 knowledge 〈…〉  
11. Then shall 〈…〉 thee, and understanding shall keepe●●  
LONDON: Printed by THOMAS SNODHAM, for Nathaniel Newberrie, and are to be sold at his shop under Saint Peter's Church in Cornhill. 1619.   

TO THE RIGHT WORSHIPFUL, and his approved good friends; Sir WILLIAM STRODE of Nowingham in Devon, Knight, with his SONS and DAUGHTERS.  
WHen the watchman (Right Worshipful) said to David, The running of the foremost is like the running of Ahimaaz; then the King said, He is a good man, and cometh with good tidings. Now I would it could at this time be truly testified of me, in both particulars: but it may not; it cannot. For I am like to him that addeth fuel to the flame; rubbeth a green wound; or that presents, before the eye, some fearful, and to-be forgotten object. The tidings I bring, are like the Amalekites to David; joseph's brethren to jacob; or jonah his Sermon to the Ninivites: Notwithstanding, bear with me, for I cannot help it: It's God that did it; and good use may be made of it.  
We must all fall in the wilderness of this   

To the Reader.  
CHristian Reader, john the Baptist was not amiss compared to a mourner: for his attire was hairy; his food locusts and wild honey; and his Doctrine, to flesh and blood, sounded harshly: So may all my Sons, and that not unfitly, be styled the subjects of sorrow; for the weeds, wherein they be wrapped, are black; their faces, eyes, cheeks represent death, judgement, the grave; and their tongues tell of heavy and terrible tidings. Notwithstanding, do not thou too rashly condemn their father; for their mother, Time, was womanfull of great infirmities; in whose womb they were conceived; so that he gave them not all, but part of their being. Are not these the days of danger, times of peril, so long agone foretold, prophesied? Shall we then expect issue of Peace, or sons of Laughter? Nay rather look for a sorrowful seed and cruel Posterity.  
Yet this I would have thee to understand, that (though their heads be hanging, their looks lowering, and this Motto imprinted in their Brow, Woe to the wicked inhabitants of the Earth:) thou hast no just cause to shut thy doors, veil thine eyes, or to deny them a friendly entertainment; for they, in many things, do resemble thyself, bear the engraven image of thy person, and truly declare, what, before long, shall certainly befall thee. They speak rudely, bluntly, yet truly; and therein censure them not over-suddenly: for it's their father's language; of him they have learned it; so that it's become their natural Dialect: And he taught them all, and first of all, this impartial lesson; That, in their progress and speech, they should value all men alike, of what cloth soever their coats be cut on, until a New birth had put a difference.  
I easily conceive the murmurings of many, mumbling: What? is not the world full of such children? I have often seen, that such as have no seed of their own, seldom affect the posterity of another: Or, peradventure, some (who are past begetting any) may object or cavil; Why, this is not the same, I was present at his birth. My good friend, know (if it were so) that a better coat changeth not the subject; neither doth a new patch alter the form of an old garment; for then joseph in his Princely Robes, had been another man, and Zebedeus his old nets had become new by mending. Shall we conclude, that when an hebraism, by our Lord an● 〈◊〉 Disciples, is turned into a Graecisme, that the Scripture is wrested or altered? But these persons are like the barren womb, in a double respect; they are unfruitful, and yet with foaming out their own shame, and spitting innocent infants in the face, they be never satisfied. Credit his Father, suspect thy own censure: for when thou sawest him first, he was running; and thine eye might easily deceive thee: now he is sitting, thou mayst take a more certain view of him, and see him as he is.  
He that will judge wine for colour, in the pouring; or men's suits on their backs, running; may easily deem amiss in his forward censuring. But handle the one, and see the other in a glass settled, so shalt thou not be at all deluded: In like manner, words uttered are in motion; the Ear cannot so well receive them, as being imprinted in papers, the Eye will apprehend them: Therefore, be swift to hear, slow to speak; and then judge righteous judgement.  
From my study in Ply●mouth. Thy Christian friend, I. B.   

THE TRUE GUIDE UNTO GLORY.  PSAL. 73.24. 
Thou wilt guide me by thy counsel; and afterward receive me to glory.  
COncerning this Psalm, two things may be considered: First, the Author of it; Secondly, the Subject of it. Asaph, 
2 Chro. 29.30.  some think, Penned it; for it is styled A Psalm of Asaph: Again, he writ Psalms as well as David: also, 
1 Chro. 25.2.  he and his Sons were singers in Israel: But whether he, David, or Moses made it, the matter is not much, seeing it is most certain, he was carried and directed by the Spirit of God, 
2 Pet. 1. vlt.  that penned it.  
As touching the subject matter of it, if we look into it, we shall find a plain description of a wicked and godly man; the very map of both in lively colours declared, and that for the present and future time. The ungodly is set forth. First, by his Adjuncts, which are six. 1. In his title fool. 2. his Strength. 3. his Riches. 4. his Success. 5. he is not corrected as others. 6. lastly. He dieth in peace; for there is no bands in his death. Secondly, he is described by his Acts, or Effects; which are likewise six. 1. he declareth his Pride. 2. he is violent. 3. he Oppresseth. 4 he Corrupteth, either himself or others. 5. he useth bad Language, for his tongue walketh. 6. and last of all, he accuseth God of ignorance; Is there knowledge in the most High? Yet you have not heard the worst of him: for four accidents remain behind. One, his present estate is tickle; for he standeth upon a slippery foundation: another, he dieth Suddenly: a third, he must come to judgement; and in conclusion, than his image shall be despised. And thus have you an end of him: From all which, by the way, we may observe divers instructions.  
1. That, wicked men are fools: yet, the more wicked, the more foolish.  
2. That, the strongest bodies possess not the soundest minds: These two do not always lodge together. 
3 john 2.  john, writing to his friend Gaius, wisheth that he might prosper and far, as his soul fared: But he that would send an Epistle to many of our Gallants, if he did well, should in his salutations desire, that They might far in soul as their bodies far; for, they are lusty and strong, 
job 22.23.  their breasts full of milk, and their bones run full of marrow; 
jer. 5.28.  they are waxen fat and shining. But where grace entereth, like a pinching frost, it maketh the flesh whither and fall, freezeth the very marrow, and congealeth the fatness; so that the body often is weak and pineth away. 
Psal. 39.11.   
3. That much goods and Grace are not inseparable companions.  
These two meet not, as the Sun and Moon run their course night and day, in one and the same subject. Therefore saith our Lord, 
Matth. 19.23.  How hardly shall a rich man enter into the kingdom of heaven, and be saved? Sometimes we grant they may, but seldom. It is said that Naaman the Syrian, 
2 Kings 5.1.  was a mighty man, and valiant, but a Leper: great for riches, (peradventure) valiant for body; so that it may prove this (at the least the former) Doctrine.  
But what rich or strong man amongst us believes this report?  
4. That, wicked persons often prosper. Their Bullock gendereth and faileth not: 
job 21.8 9 etc.  Their Cow calveth and casteth not her Calf. They send forth their children like sheep; and their Sons dance: Their Seed is established, and they grow up in wealth.  
5. That not to be afflicted, is a mark of the wicked. They have no changes, therefore they fear not God: 
Psal. 55.19.  whereas the godly are chastened every morning; else bastards, not sons. 
Heb. 12.8.   
6. That, peace in death is no sure sign of a better life. They that live like Lions, and die like Lambs, may not have their names writ in the lambs Book of life. But if a good life be the Antecedent, this no bad, but a desirable consequent; this crosseth the judgement of the common people: Oh say some, how quietly he died? But I say; how well hath he lived? Let us then judge men by their lives, not by their deaths; lest we acquit the guilty, and condemn the innocent: For all outward things come alike to all men; just, or unjust: This is one of those evils, 
Eccles. 9.1.2.3.  that the wise man saw, under the Sun.  
Again, from their Effects or Actions, might many things be observed; as,  
1. That, when wicked men have most, than they sin most. Hence it is, that some having much money, turn biting Usurers, and devour by oppression. The bountifulness of God towards them, doth not (though indeed it ought) lead them to repentance. 
Rom. 2.4.   
And from the four following accidents, we note a fourfold instruction.  
First, that notwithstanding the wicked be rich and strong, yet they stand upon a sandy foundation. They are set on slippery places; either upon the Ice, on the which if they slip, or it break, they be drowned, spoiled: or upon a Quag-mire, that is grown over with a thin skin, through which, if they shrink, they stick fast, and are all bemudded.  
Secondly, that wicked men shall die certainly, and suddenly, 
job 12.2.  in a moment: the Text saith; They spend their days in pleasure, and suddenly go down to the grave.  
Thirdly, that profane persons shall rise, and come to judgement.  
And lastly, that at the day of judgement they shall have their full torment: 
Dan. 12.1.  For, they shall rise to shame and contempt eternal. And thus we leave them, where God shall leave them, wishing their harms may make us to beware: And so proceed we to the godly person, of whom we have many things to say; but because time will not permit us, we will omit them, only reducing them to these heads, 

1. A Conflict, and  
2. The Issue of it.   In this Combat, note 

1. Who they be that quarrel.  
2. The causes of it.    
It is the Flesh and Spirit, Faith and Infidelity that strive; these twins are in every regenerate person, man or woman. Sin must not be counted as a mere privation, or nothing; but we must conceive of it as a strong man, or corroborated habit. 
Rom. 7.24. etc.   
The ground of the quarrel groweth either from the fell opposition, that is betwixt them; for these are contrary one to the other: 
Gal. 5.17.  or the divers condition of the wicked and the godly. When the profane man prospereth, and the righteous are in adversity, it worketh strangely, even in the most sincere hearted: Therefore the wicked are counted blessed; For, they that work wickedness, 
Mal. 3.15.  they are set up, and such as tempt God, they are delivered. From this consideration, this good man's steps had almost slipped, and he embraced the world; yet he having recourse to the word of God, saw his own folly, and their miserable end; so that though the combat for a time was fierce, and the issue thereof doubtful, notwithstanding Faith prevaileth at the length, and wins the field, triumphing with this confession; Lord, thou wilt guide me, etc. But before we come to the words, let us observe some things by the way. And here we may see, that  
1. The prosperity of the wicked fretteth the godly. There is a secret enmity between the seed of the Woman, and the Serpents; Also that,  
2. In the time of temptation, the flesh will play its part. Furthermore, that  
3. He that would see the present and future condition of good and bad, must have recourse to God's word; not flock to the Stage or profane History, for they may deceive; this Book cannot.  
And so we come to the words in hand, the which have a double reading at the least: Some read them prayer-wise; Lord guide me, etc. But I rather choose to read them as a Confession, being a speech of great rejoicing, and a declaration of the fruit of his faith, that followed this great and terrible combat.  
In the which we may observe a double proposition, and in either of them, two principal things comprehended. In the antecedent part, this good man saith; First, that the Lord will guide him. Secondly, he acknowledgeth wherewith, viz. by his counsel. In the consequent proposition, he confesses, that he will also glorify him; and telleth the time when, or order how; after he had guided him by his counsel.  
Thus you see the parts of it. Now we come to show you the meaning or sense of the words.  
Thou,] that is, GOD; Father, Son, and holy Spirit; for all three consent in every action done towards the creature: what one doth, all do, mediately or immediately, yet in a divers manner: God the Father is said to guide, by the word; Christ, by his example, and the Spirit, by immediate motions and irradiations injected upon man's understanding; yet with one joint consent, all tend to one and the same thing. There be Relative properties in the Deity, that are peculiar to the distinct persons. As the Father to beget, the Son to be begotten, and the Spirit to proceed: but these we speak of are internal, not external, actions upon the creature.  
Shalt, or wilt.] This word containeth in it, the faith and confidence of the person; how that he did depend upon God, and assure himself, that he would be his guide for future time, as well as for the present season.  
Guide.] This word seems to be borrowed from a traveler, and so all the Text is metaphorically set down, or by way of similitude; the sense is, that the Lord would direct, quietly and securely conduct, lead and govern him, in these his spiritual travels.  
Me.] That is, Asaph, David, Moses, or some such Seer, or faithful person.  
By thy counsel.] In Scripture counsel hath many acceptions, which we omit; for in this place is meant, the Lords counsel: And it is twofold; secret, or revealed. 
job 15 8.  Who hath known the secret (viz. counsel) of God? that is, what things he purposed with himself, to bring to pass from all eternity.  
Quest. How can counsel be ascribed unto God? for he seethe at the first, with one act, what is best.  
Respons. 1 It's true, God doth so; yet, as we discern, and whilst we behold things, how successively they come to pass, and are effected by secondary causes, we acknowledge it to be in him; and so attribute counsel unto him.  
Respons. 2 Again, because the Lord doth all things in judgement and with deliberation; 
Gen. 1.26. job 12.13.  (I speak after the manner of men) not rashly or ignorantly.  
Now for the revealed counsel of God, the which is here especially meant; that may be double also: being considered, in his works, or in his word. In his works; 
Isai 46.10. Prou. 19.21.  and that of Creation, Providence: For in both doth the counsel of the most High declare itself.  
But I understand, principally in this place, to be meant the word and revealed will of God, both Law and Gospel; the one was declared, (b●ing writ in Adam's heart) at the Creation; the other part after man's fall, in the means of his recovery and Redemption; when indeed was manifested the depth of his counsel; things, that before they were revealed, past finding out; after, to man most wonderful. And in Scripture, both the Law and the Gospel are called God's counsel; 
jer. 23.22. Luk. 7 30.  and as instrumental causes, of necessity to bring man to his eternal home. And thus much for the first proposition.  
And afterward,] that is, when my change, or time of dissolution cometh; 
job 145.14.  which is the end of this his pilgrimage.  
Receive me.] Take me into thy protection, when I shall departed hence.  
Into glory.] For the words Etymology it signifieth weight gravity. Paul alludes to this, 2 Cor. 4.17. Some read In glory, having respect to his person, without spot or wrinkle. For, 
Revel. 21. vlt. 1 Tim. 3. vlt.  No unclean thing shall enter into the kingdom of heaven, or into glory, meaning heaven, the glorious place of the blessed; both may be meant. And he hath (no doubt) relation too, to the day of judgement, 
Phil. 3. vlt.  when the body shall also be made glorious. So that the plain and full meaning of this parcel of Scripture is; Lord, I confess, that when I, with the eye of flesh and blood, viewed the prosperity of the ungodly, how that they were lusty and strong, abounding in all wealth, living in great pleasure, and had no bands in their death; moreover breaking forth into envy, malice, oppression, pride, cursed speaking, and to blaspheme thy Name itself; and yet not plagued like other men, who did live in awe and fear of thy Majesty; careful to keep all thy commands, and to approve their hearts to thee in all their proceed; I was sore troubled, and wonderfully perplexed; insomuch as I had almost fainted and publicly proclaimed, that I had and others of thy righteous servants also, cleansed our hearts in vain, and in innocency washed our hands to no purpose: Thus brutish was I, and full of infidelity: But at the last, having recourse unto thy word, the Rule to decide all these things; I than saw (notwithstanding all their pomp, pleasure and prosperity) that they stood upon a tickle foundation; shall die certainly, suddenly; rise again, and come unto judgement, when they shall receive their full punishment for their sin. And, I also am verily persuaded that though I am naturally subject to wander, and go astray, yet thou wilt direct, guide, and safely lead me on in this my spiritual and perilous passage (thy word revealed to me, being my refuge as heretofore, and the means to conduct me, next thy Majesty) until my abode here in this world, shall be no more: And having done this, I am further assured, that my soul, without spot or wrinkle, shall be received into thy heavenly kingdom, where, in peace and safety, it shall remain, until that great day, when all shall awake out of the dust, and then shall soul and body be reunited, changed into the glorious image of thy Son, and for ever remain in the mountain of thy holiness.  
And now let us proceed to some points of instruction. We having heard of this great conflict betwixt the new man and the old, flesh and spirit, faith and infidelity; yet corruption being at the last overcome and conquered: hence I gather this Doctrine; that  
Doct. 1 True Faith may faint, but it never faileth utterly.  
The degree of it (probably) may be decayed, wasted; the acts and effects of it (certainly) weakened, decreased; but the essence of it shall never be totally or finally consumed, destroyed. jacob may wrestle with the Archangel, his sinew shrink, thigh fall, and his steps be found halting; yet shall he be named Israel: 
Gen 32.28.  because he found favour, and prevailed with God. Samson, by the deceit of dancing Dalilah, may have his head cut, hair shorn, and strength go from him; notwithstanding in tract of time, his head shall grow, his vigour return, his prayer be heard, 
judge 16  he kill the uncircumcised Philistims, and have his name enroled for ever amongst the faithful. 
Heb. 11.32. Acts 7.32.  The presence of God may make Moses the man of God to break out, I quake and tremble; Isaiah, Woe is me, I am undone; Manoah also, 
Isa. 6.5. judg. 13.21.  We shall surely die. Notwithstanding all this, they shall conquer, overcome, pass to their journeys end in peace, win the combat: for the acts of faith be but for a time suspended; the essence is not annihilated, utterly consumed. Valiant Gedeon may cry aloud, How can the Lord be with us, seeing all these evils be come upon us? where be his miracles of old, our fathers told us off? hath not God forsaken us? Yet, 
judg. 6.13.14.  shall he not, anon, hear a voice, Go in thy might, for thou (thou that thus doubtest, fearest) shalt save Israel? And may not just job think himself to be the subject of God's wrath? the very Butt of his justice? and (in his own feeling) find the arrows of the Almighty drunk with his spirit? 
job 6.4.  But let him stay a little while, the Bow shall be ●●●ent, the string slacked, these piercing shafts shut up in the Quiver, and his end become blessed. 
jam. 5.11.   
I might here make mention of jeremiahs' complaining, and accusing the Almighty; 
jer. 20.7.  Lord I am deceived, and thou (wonder at this) hast deceived me; David picking a quarrel with his nature, 
Psal. 77.7.10. & 116.11.  concluding, This is my death, and all men are liars; Didymus doubting; Peter cursing and swearing; Paul howling. Spoilt man that I am! 
Rom. 7.24.  who shall deliver me from the body of this death? Yet for all this, Faith shall win the field, infidelity be foiled, grace conquer, corruption lose the combat: And although the Flesh be the first borne, claim possession, expect a day of mourning; yet let him do his worst, he shall lose his birthright, serve the younger: for Faith hath been blessed once, & it shall be blessed ever. Art thou yet in doubt? Dost thou demand, How can this thing be?  
Reason. 1 Why? is not Faith the gift of God? and are not his gifts and calling without repentance? 
Eph 2.8. Rom. 11.29. jam. 1.5.17.  Shall he bewail his bounty? recall his liberality? No, no, he giveth freely, and upbraideth no man's person, there is no variableness, or shadow of turning with him. Man may, through error of judgement, mutation of affection, or some forced necessity, withdraw and take possession of his former favours conferred: But God cannot err, be moved, or brought to poverty; therefore his gift of grace that is once given, 
1 Sam. 16.14.  is ever given. Object. But our adversaries object, that God took his Spirit from Saul. Solut. It's true, he did so; but we must know that the gifts of the Spirit are either common, or saving; now of this latter kind, this King had not any; for such are peculiar to his chosen people. God for his sin had a purpose to deprive him of his kingdom, therefore of his Spirit, by which he should have governed it; were the Lord purposed to deprive his elect of heaven, as he was Saul of the sceptre, than we might fear Faith might fail, and be took from us; but God hath a resolution to give his little flock a kingdom; 
Lu●e 12.32.  and where he intends the end, the means that tend to it, shall certainly in some measure be continued.  
Reason. 2 Again, hath not Christ long agone prayed to his Father, 
L●●●e 22 32. Rom. 8.34.  that it might not fail? And is he not now at the right hand of God, to make intercession for the Saints? shall he not prevail? will his heavenly Father deny him any thing? 
Psal. 2.8.  Why, this were to deny himself, to make Christ a liar, seeing we have his own testimony, That he is heard at all times, 
john 11.42.  in all things. Let Satan therefore winnow the godly, as in a sieve, tempt, plot, use his most profound depths, and raise up his most boisterous winds; yet his fan shall never empty the Lord's garner of this grain, though it be no bigger than the smallest mustard-seed; yet it shall grow up in despite of him, increase, flourish, and be green for ever.  
Reason. 3 Besides, are not the faithful the Temple of God's Spirit? be they not his own building? 
1 Cor. 6.19.  shall he then suffer the cornerstone (Faith I mean) to be tumbled out, and beaten to powder? shall the Spirit of all truth be accused of that, which he condemneth for a sin in his Creature? shall it be said to him, 
Luke 14.30.  that he began to build and was not able to make an end? What hinders a house begun from perfecting, but, either former ignorance, or want of future ability? shall we accuse the holy Ghost of either? Take heed what thou dost, for his ways are not man's ways. Man is blind and weak, so that in process of time he may see, that the situation of his house was not good, the foundation firm, or the model commendable or useful: If all this be well, yet Sanballats' and Tobiah'ss may prevent him, poverty pursue him, sickness may cease upon him, that his work may not be finished. But this builder we speak of he seethe all things in one act and together; he is not, 
Semel & simul.  nor cannot be wiser at the second thought, 
Prou. 11.30.  and what power or wisdom can prevail against the Lord?  
Be thou therefore assured, that as the Father (for we in special manner appropriate the works of Creation to him) till all was made very good never rested: Nor the Son (to whom, in like manner, we attribute the work of Redemption) until it was finished, ceased; No more shall the Holy Ghost (to whom peculiarly we impute the work of Regeneration) until that honourable house be perfected, rest from his labour: for shall he not be equal to the other, in himself, and towards man, out of himself, for power, wisdom and goodness? Then hold the one, and grant the other.  
Reason. 4 And finally, may we not draw a reason from the subjects in whom faith is seated to confirm the doctrine? Why? are they not the Elect? doth not that foundation remain sure? 
2. Tim. 2.19. 1 joh. 5.18.  Are they not such as he freed from sin? that evil one comes not near them; 
Rom. 7. vlt.  they sin not to death; neither with full consent, or a settled resolution. What may I more say? they pray, read, and use all means to preserve it; shall it then die, and whither? No: for if we use the means, God shall confer a blessing.  
Object. 1 Proceed we now to answer an objection of the Papists. 
1 I●m. 1.19.20.  Hymeneus and Philetus made shipwreck of faith. Therefore it may fail finally, totally.  

Sol.  1. It was no true, but a dead faith. 2. The Apostle (in the judgement of charity, till they became open persecutors, and revolted from their former profession) deemed that they had faith: And this is the true interpretation, that they seemed to have had faith, but had not any sound faith at all.  
Object. 2 But what saith the jesuite? he proceeds a step beyond the Rhemish: how could they make (saith he) shipwreck of that, which they had not?  
Is this manner of speaking so strange? 
Sol.  doth not our Lord say, from him that hath not, 
Matth. 25.29.  even that he hath shall be taken away? Luke maketh it plain, saying, That which he seemed to have, shall be taken away: 
Luke 8.18.  Thus doth Christ resolve Antichrist, jesus the jesuite. We will omit the like objections, and so make use of the doctrine.  
Use. 1 And first it confuteth the error of our Adversaries, and some others that be amongst us, who hold, that a man may fall from faith totally. Finally, and so perish for ever. But this doctrine (as the Apostle saith of wisdom) is not from above, pure, peaceable, and easy to be entreated; but from below, sensual, earthly, and devilish; and therefore (as Paul speaketh of Covetousness) let it not be once named (except with detestation) amongst you as becometh Christians. For variety of faith's existence, doth not prevent the perpetuity of its essence.  
Use. 2 And in the second place, by this doctrine, we may be informed what to judge of them, that have seemed to begin in the Spirit, yet ended in the flesh: Assuredly (what show of profession soever they made) this immortal seed was never rooted and grounded in their hearts. What if Achitophel or judas creep into the Court, be companion to David, and his Lord, take sweet counsel with them, receive promotion from them? yet if they conceive iniquity, expect opportunity, lift up their heel against Gods anointed, and bathe their hands in the blood of his destruction; (though the Pope and his poleshorne brethren would canonize them for Saints, engrave their names with great red capital letters in their Calendars) they are but deepe-headed, cruel-hearted Traitors; trees without fruit, twice dead, rend up by the roots, and reserved for the blackness of darkness for ever.  
Let jehu, march in fury, demand, is thy heart upright as mine? cry, give me thine hand; call, come see what Zeal I have for the Lord of Hosts; reply, What peace, whiles the whoredoms and witchcrafts of thy mother jezabel remain? charge, Cast that painted faced strumpet down from the window: Yet if afterward, he place like the slug, burn as the Ice, and his whole heart go not after (but wholly departed from) the God of Israel; we may note him by a letter, judge him a proud-spirited person, and a mere castaway.  
Nay, let Balaam prophesy, I shall see him, but not yet; bless, who can tell the dust of jacob; confess, the eyes that were shut up, hast thou (Lord) opened; pray, let me die the death of the righteous; protest, that for a house full of gold or silver he cannot pass the commandment of God: notwithstanding all this, if he consult with the son of Zippor, consent (and give counsel too) to curse the children of Israel; he is but a base wizard, a lewd person, of the Serpent's brood, and God, one day in justice, shall pay him his wages.  
Finally; let Hymeneus and Hermogenes; Philetus, Alexander and Demas preach Christ, or profess him, have their praise in the Gospel, send salutations to the brethren: but if once there come a New, wherein their callings shall be rejected, or neglected, the world embraced, Paul persecuted, and the sincere preaching of the word by them resisted; they never were the owners of true Faith, or good conscience, comprehended in the covenant of grace, and therefore a day will come, when, according to their works, they shall be rewarded. And as we may deem of such in former times, so may we of the like in these latter days; for it is an eternal Canon, They went out from us, because they were not of us; for if they had been of us, they would have continued with us. And this (observe) is come to pass, that it might appear, they were not all of us, 1 john 2.19.  
Use. 3 And may Faith faint, yet not fail for ever? Why then here is a ground of comfort to such as in former time have felt it, though, for the present, it be not in their apprehension. Tell me, didst thou ever believe in the Lord? hast thou given this guest a night's lodging? art thou sure thou once hadst it? then certainly thou hast it, though for the present thou be otherwise minded. What if Iorden fill not her banks to the brim every morning? john the Baptist stir not in the womb at each season? jacob apprehend not the Lord's presence continually? Yet, shall not the tide return? the babe be alive and borne? and the God of Abraham be in that place? yes of certain: so Faith may not at all times fill the soul with joy, spring in the womb, or be discerned in the heart's habitation; notwithstanding, it is not dried up, nor dead in the mother, nor hath took his last farewell. Faith may not be compared to jonah's gourd, that withereth in a moment; neither to the figtree, on which fruit shall never grow any more; nor is it like the Lily, which to day is, and to morrow cast into the Oven; for God will not send a worm to smite it; Christ shall never curse it, or the Spirit burn it, totally consume it: The chilling cold of Winter may pinch it; the heat of the Summer's sun may scorch it; and the lightning from above, in some degree, blast it: yet the Spring shall revive it; the dew from above water it; and the Southwinde refresh it. It may be, like gold, tried in the fire; but it shall be found more precious, come forth the purer, and preserve the owners of it unto praise, honour, and eternal salvation, at the appearing of Christ jesus, 1 Pet. 1.7.  
In my meditations I have sometimes thought, that Faith is like the Daizie (a word compounded of Day and Eye) or Marigold: when the Sun sets, she shuts; when it riseth, she reviveth; for by this Planet's motion, she is in a divers estate, and condition: So when the Son of righteousness goeth (as it were) beneath the Globe, disperseth his beams another way; then Faith closeth itself, hangeth the head, and its leaves are contracted: but when he hath fetched his circumference, & ariseth within our Horizon, spreadeth his beams of heat and mercy upon it; than it sprouteth up, openeth and dilateth its self, sendeth forth its pleasant fumes, to the great content of him or her in whom it is planted: So that I say to thee, Be of good comfort; for as Christ said of Lazarus: It is not dead, but sleepeth. Labour therefore to awake it out of this slumber, that it may recover it's former estate, do its first works and better.  
And for thy direction.  
1. See that thou settle not thyself amongst Mutes, pitch thy tents where the silver Trumpets are sounded, and Aaron's bells ring in the Sanctuary every Sabboath.  
2. Live not with Liquides; beware of lewd companions. If Peter come into Caiphas his porch, hang his head over, and warm his fingers at, the highpriests fire; he will curse, swear, and shall (without reprehension too) deny his Master: whereas Saul will prophesy among the Prophets.  
3. Up, and be doing; be not idle, either in thy general or particular calling: who ever fell a sleep working, walking?  
4. Do not feast, but fast; for that will diminish and weaken the fumes of sin; hinder these drowsy exhalations, preserve the pores and ventrikles of the mind from cloasure, and give the lively spirits full passage for motion and action: This is the way to awake it, sleeping; and to keep it from slumbering, being awaked.  
Use. 4 And in the last place, seeing true Faith shall not finally fail; how should it encourage us to use all men's that might preserve it, continue it? It's a false dream, objected by our adversaries, that certainty of a thing, makes men careless in the use of all helps, that may further or accomplish the end: For doth not the Husbandman plough, sow, harrow, hedge, rise early, sit up late, eat the bread of sorrow and carefulness, in the expectation of a good crop of corn at the time of harvest? Will not the Merchant launch out into the deep, cut the huge waves and billows of the Sea, proudly pass by the dangerous Rocks, and polling Pirates, in hope that his Bark shall one day return filled, fraughted with the richest Spices? What Patient so phlegmatic, desperate, but will swallow the most bitter pill, sup off the most loathsome potion, being beforehand persuaded, that it will not kill, but cure him? Shall we then be dead on the nest? want spirit? and have no heart to use the means that might either beget it, awake it, or preserve it? Doth not hope of the end set all men awork in their several proceed? and shall we have such a prize as this, in our hands, and have no hearts? Consider then what Faith is, and be idle if thou canst.  
Is not Faith a Prince, that wheresoever he pitcheth his Tents is accompanied with royal attendants? Doth it not purify the heart? settle and secure the soul? quench Satan's darts? and overcome the world? I say more; Faith is the very essential form of a Christian: Are we not, by it, from all other persons distinguished? what action good before God, but from it, as it proper cause, hath proceeded? By faith we are enlived, moved, justified and finally saved. Therefore hear, read, pray, confer, and receive daily the signs and seals of thy Masters coming, the very food and nourishment of it; outface sin, outlive sin; seeing thou art assured, that thy labour is not lost, vain in the Lord. And thus we proceed to answer an Objection that some might cast in the way.  
Object. If Faith never fail, than it continues for ever?  
Sol. Some hold it ends at death; others at the day of judgement, because all things till then (as the Resurrection of the body, the reunion of the soul, and fullness of glory) are not in perfect vision; And we want not those who think, that it abideth for all eternity. In brief, I answer; that it shall never fail thee, or forsake thee, so long as it may make for the glory of thy God, and the good of thy soul. So let us come more directly to the words themselves, where we note this second Instruction, that  
Doct. 2 God guideth man in his spiritual journey.  
There be inferior and subordinate leaders, but in this voyage the Lord is the principal conductor; we may all of us thus far safely confess with Balaam, 
Numb. 24.13.  that We cannot pass the commandment of the Lord, to do good of our own mind. And that which the Prophet speaketh of Nabuchadnezzar, or Ashur, may be in general applied to all the sons of Adam; The way of man is not in himself, 
jer. 10.13.  neither is it in man to direct his own steps. David knew it well, as you may see in the 119. Psalm, the point proved near 119. times: and Paul about to travel with his friends to Thessalonica, prayeth, 
1 Thes. 3.11.  Now God even the Father of our Lord C●rist, guide our journey unto you: and how easily may Reasons be brought to confirm it?  
Reason. 1 Why? hath not man the eye of his mind put out? 
1 Cor. 2.14.  is he not borne with a veil over his understanding? h●w can he then find out the right way? or discern betwixt paths that differ? If any demand, how came th●s strange thing to pass; we may truly answer; 
Rom 3.11.23.  Our Parents have sinned, and we too (in them) so that we are all borne blind: jonathans' eye waxed dim by fasting, but ours, and our fathers too, 
Rom. 5.12.  were clean put out by feasting. And though Man be in honour, 
Psal. 49 vlt.  yet he hath no understanding, but is like the perishing beast. Every man is a mole.  
Reason. 2 Again, hath he any power to travel? is he not lame too? are not his anckle-bones crooked, and the feet of his affections turned backward? The Cripple, who lay at the pool of Bethesda, was no more unable to step into the water of himself; then we to walk in the paths that lead to the kingdom of heaven: we must first be cured and healed. Therefore the Prophet so often (as one that had experience of his own infirmity) prayeth. Give me the Spirit of life and power, 
Psal. 119.32.37.  and, Then shall I run the way of thy commandments, when thou hast set my heart at liberty. That sin, which put out our eyes, hath also deprived us of strength, so that we cannot creep or crawl in this our spiritual journey, until the Lord bid us (and give us power too) to arise, and walk.  
Reason. 3 Moreover, are not the imaginations of his heart, evil? 
Gen 65.  hath he power so much as to think a good thought? 
2 Cor. 3.5.  can he of himself study to find out the way? No: he will not give his mind to turn unto his God: 
Hos 5 4 jer. 6.16.  he saith in his heart, I will none of thy paths; I will not (and yet he cannot if he would) walk therein. 
〈◊〉 ●. 16.  For it is not in him that willeth, or in him that runneth, ●ut in God that showeth mercy.  
Reason. 4 Add to all this, that he is possessed with the spirit of error: and what will you say then? can ye deny the truth of the doctrine? Alas! 
Ephes. 2.2. 1 Tim. 2.26.  doth not Satan rule in the sons of men? take them captive at his own will? and lead them at his pleasure to the land of darkness? And let none object and say; that these things are only so in the children of disobedience: 
1 Cor. 13.9.  for the best man doth but know in part, believe in part, 
Rom. 1.17. & 7.9. Gal. 5.17.  and is but healed in part; and who (Christ only excepted) that hath not in his best condition been led out of the way? plodded some bypath? yea, stumbled, fallen, and wounded himself in this his pilgrimage? for no sooner can any, get the least peep of light, but Satan claps on a vail; gather any strength, but he labours to weaken it; or have so much as a mind to return to his heavenly country, but he hales him on, by power, policy, or some pleasant object, as the Shepherd or Butcher doth the poor lamb by a green branch in his hand, from the fold, and its bleating Dam, unto the house of slaughter and destruction: So that this point is true concerning all persons. Shall we make some use of the same?  
Use. 1 And here also is confuted another point of Popery, which would make man the first mover of himself in this his heavenly voyage. They have certain distinctions, as ex congruo, ex condigno: and compare a man to him that went from jerusalem to jericho, and fell amongst thieves; (indeed this Text, 
Luke 10.30.  and we too, are fallen among thieves) for say they, The eye of the mind is but dimmed, the will wounded, and the soul weakened: but Christ saith, Without me ye can do nothing; 
Ioh 15.5. Eph. 2 1.  and his disciples, that we are dead; Now all men know, that he who is dead, can neither see, hear, speak, move, or do any thing. And whether it be more safe to credit Paul, or the Pope; jesus, or the jesuite, judge you.  
Object. 1 But, say they, why then doth God command what we cannot do?  

Sol.  1. That we may take knowledge of our own weakness.  
2. Flee to him for power.  
And 3. because he gives his spirit with his precept, therefore we must be called upon.  
Object. 2 Again they object, saying; How can God in justice punish us, if we have no power to obey?  

Solut.  Well enough: for had we not power in Adam, and lost it? Thus shall God be true, and every man a liar.  
Use. 2 And is God man's principal guide? Here then is matter of thanksgiving, to all that be in a good condition, and are set and settled upon a Rock, and sure foundation: 
job. 10.10. etc.  Who powered thee out like milk? thickened thee like curds? clothed thee with skin and flesh? gave thee life and grace? and preserved thy spirit? 
Psal. 22.9.10.  Who lead thee in safety out of the womb? why mightest not thou have perished with thousands in that perilous passage, and thy mother's body have become thy sepulchre?  
But I will turn my speech to you that have understanding and judge you what I say.  
Who guided thee into the unsearchable path of that hidden decree, out of which so many millions are excluded? Who found out, that new and ever living way, when thou, by thy sin, hadst shut up that good old way, that leadeth to heaven? how comes it to pass that thy Parents were believers, there being at this day so many sons of Infidels? tell me, if thou canst, the true reason, that the word of truth hath run to and fro near thy habitation? how is it, that thou art turned to heavenward, & so many be going backward? if thyself be converted, who directed that speech in the congregation, published to all, that it should open thy understanding, boar thy ear that was closed, & bend thy rebellious will to obey the paths of those divine precepts? why were not others, as well as thyself, thus wrought upon? are thy steps strait, others crooked? art thou separated, many hardened? Is thy face towards Zion? thy garments not defiled by falling? and is thy course to the land of Canaan, the new jerusalem? why then boast not, presume not, but confess it is the Lords own work, and let it be marvelous in thine eyes: break out into thanksgiving, confess, that it is the God of Abraham, that hath wrought these great works for thee, by thee.  
I have seen this evil, amongst many, under the Sun; that saving graces are but accounted as common favours, general gifts; and to be in the path to heaven, reputed as an ordinary benefit; such as have had their eyes to see, ears to hear, and feet to run, esteem these things as no great blessings; but this argueth an ingrateful mind, and graceless heart: So, to have the eye of the understanding opened, the ear of the soul bored, and the feet of the affection, to run aright, prepared, be not esteemed, or, as they ought, regarded: And is not this forgetfulness, ingratefulness, and a sin to be for ever abandoned? Take up words therefore of praise, admiration; Make a song, 
Exod. 10.1.  with Moses, for this thy great deliverance: confess with joseph, that the Lord sent thee this journey; Ne, break out with David, Lord, thou hast been my God and guide, from my mother's womb; or with jeremiah, it's thy endless mercy I was not long ago consumed. Yea, let this always be thy long; I was as a sheep going astray, 
1 Pet. 2. vlt.  but by the hand of my God. I am now turned to the shepherd and Bishop of my soul.  
This is a use worthy the pressing, amplifying; and loath am I thus to leave it; yet this little that I have said, may give you just occasion to search more deeply into the matter: only I will add one thing. wouldst thou see the wonderful goodness of God towards thee, in this thy pilgrimage? why then, look back so far as the very beginning of this thy journey, which is at thy conception; labour to s●e the dangers that thou wast subject unto, and hast escaped: consider what evils have befallen many of thy fellow-travellers; behold the distinct acts of God's providence over thee in particular; (and then be unthankful, if thou canst;) for this is the way, and I cannot give thee a better: And so we come to another use of the doctrine.  
Use. 3 Doth God guide man in his spiritual journey? Here than we must learn a lesson of patience, content and subjection, and that for our persons, actions. Art thou with joseph sold into Egypt? murmur not, the Lord may have done it, to save many a live. joseph and Mary must take the Babe and be gone; Why? Herod is not yet dead, that seeks the child's life. Abraham must trudge, he knows not whither; What thee? shall not the Lord be with him? jacob must to Padan-Aram, for doth not his brother threaten to kill him? Assure thyself, that if thou be guided by God, thou shalt never be led into danger; or dwell longer in a bad place, or strange country, then shall be good for thee: For the present thou mayest doubt of it, but the end shall declare it. Murmur not, repine not, like the old jews, in this thy journey, be content with thy present habitation; follow God's hand, to what place soever he shall call thee; have an eye to the cloud and pillar of his providence; and though thou seem to go from home, thou goest towards home; out of the way, thou goest the safest way, and thy end shall be blessed for God, as he was with David, shall be with thee, whither-soever thou goest, and he shall rest where thou dost, though (peradventure like jacob) thou art not aware of it.  
Again, takest thou any thing in hand, and doth it not prosper according to the desired expectation? be not impatient, for he that guideth thee, guideth all thy actions, and directeth them to their proper ends. David did confess, that God sent Shimei to curse him: and in trouble, 
Psal. 39 9  he would hold his peace, because the Lord had done it. The Physician may search into the nature of the disease, administer the choicest ingredients, temper and mix them with great skill, observe time, and all convenient circumstances: yet for all this, if God give not a blessing, old Chancers rule holds, Then farewell Physic; For God is above Nature, who first made Nature of nothing. We must all do this in our several callings; use we the means, and refer the success to the Lord; imitating that religious resolute Woman, who after prayer and fasting thus concluded; 
Ester 4.16.  Now if I perish, I perish.  
Use. 4 And in the last place; let it teach us all to run to the Lord, to be guided by him; and to commit ourselves and ways to be governed of him. All the faithful have done this, in all their proceed; why then should not we imitate them? What man, if he be to go a long and unknown journey, will not hire a guide to conduct him? or to undertake a voyage by water, to the East-Indies, Guiana, or the Newfoundland, but desireth the most skilful Pilot to go with him? And shall not we seek unto God, desire his direction from earth to heaven? from this old Egypt, to the new jerusalem? If we do not, we may well wander out ot our way, and split the ship of our souls upon the rock of condemnation.  
And because men, naturally, are not prone to put this point in practice; take these following motives to further thee in thy duty.  
1. Who is it, that thou art to depend upon for direction? Is it not he that form thee at the first, and whom thou dost confess to be thy Father? who then would offend so good a God, so merciful a Creator, Governor? tread underfoot the Lord of life, and have no care to walk after his steps? Shall we not follow the sons example, who learned obedience of his Father? must the holy Ghost not be obeyed, whose invitements are more worth than all the world? Is it so, that his motions must be resisted, and the Spirit of all truth wearied, grieved? Take heed what thou dost, for if we put this guide far from us, he will not be fetched again (as the proverb is) with a we● finger.  
2. Again, is not man's life short? uncertain too? why should we then omit the season, let slip the present opportunity? days will not be redeemed, time recalled: Miserable experience have we of some, who putting off the occasion offered, were never reclaimed. Lot's sons thought their father mocked, and were they not suddenly destroyed? jerusalem would not attend the day of her visitation, but what became of her? jezabel had a time to turn, but would not; was she not suddenly cast into a be sorrow? Therefore up, and travel to little Zoar; Come out of Babel, and what thou hast to do, do with all thy power; lest thou want time, when thou mayest be willing. The rich Glutton in hell, then would have had his brethren instructed; possibly he would (had he been alive again) have hired a Preacher; But, he that may and will not, when he would he shall not.  
3. In the third place; let the example of others and their success also, move thee to run unto the Lord. How did the lame, blind, deaf, and dumb s eke to our Saviour? and was their labour lost? Go to God therefore, and say, Lord open mine e●e● 〈◊〉 sleep not in death: heal me, for I am sore wou●●●● Convert me, and I shall be converted. You that are Parents, take your sons and daughters by the hand, f●ll down before God, and cry, Lord be merciful to this my child; for he falleth often in the fire, and is miserably seduced by the Devil. Let Masters imitate the good Centurion, and desire God to recover their servants. Shall they thus call and cry for the infirmities of the body? and shall we take no pains for the desperate diseases of our souls? Weep we, pray we therefore for ourselves and for our children; and no doubt but the Lord will hear us, help us: And what a joy will this be, when they and we shall return home again, seeing, walking? But alas! our words take no impression, because men think they have no need of the Physician.  
4. Moreover, do but weigh well in thy mind what a misery it is, to be out of the way; we pity a poor Traue ler, that hath missed his path, and seem to take compassion on him: And yet we by others harms cannot learn to beware. Christ (I cannot tell what others m●y) did account this a fearful condition; and makes it a reason to move the people for to walk in the light; these be his words, 
job. 12.35.  Lest ye go, ye cannot tell whither. If a man do but set his face towards some steep rock, or deep draw well, oh, how will we cry aloud that he might return! Is this so fearful? Then by earthly dangers, learn to avoid Hell's damnation.  
5. Besides, consider where we shall arrive if we be not guided by God? Is it at Samaria? shall we find a Prophet there, that will feed us with bread and water? No, we shall not have one drop to refresh us, after our journeys end. We count that man's condition wretched, that falls amongst thieves, or that is cast into prison; But whose ears will not tingle, and heart tremble, to consider at what a doleful haven wicked persons (if they turn not) shall one day be landed? Never had any earthly traveler, so cold entertainment: But wicked men are unwise; therefore they think not of their latter end, Deut. 32.29.  
6. And in the last place, add to all this, that they shall not departed thence, till they have paid the uttermost farthing; and that will be never: Was it a grievous judgement to be captive 70. years in Babylon? Did David complain, and cry, Woe is me, that he dwelled a few days in Mes●ek and Kedar? What will it be then, to be bound hand and foot, cast into utter darkness, with the Devil and his damned Angels? If they that go to this place of darkness, might but hang their haps upon the Willows; in sorrow of heart think on jerusalem, as many thousands of years as there be S●arres in the heaven, drops of water in the great Ocean, or grains of sand in the earth's whole Globe and then have hope to return, it might be some mitigation of torment; But their eyes shall fail with waiting to return, yet they shall never be returned: Consider this therefore ye that forget God, 
Psal. 50.22.  lest he tear you in pieces, and there be none to deliver you. And thus having finished this Point, we come to gather a third, which is, that  
Doct. 3 Those that be guided by God, are guided by his word.  
When the children of Israel obeyed not the Law, are they not said to forsake the Lord, 
judg. 10.6.  and not to serve him? and when they had no Priest to teach, or Law to direct, 
2 Chron. 15.3.  were they not all that season without the true God? 
Acts 20.32.  Paul (at his last farewell) commends his friends to God, and the word of his grace; David often prayeth to be guided by his precepts: 
Psal. 5.8. Malac. 4.4.  Doth not Malachi conclude, Remember the Law of Moses, with the statutes and judgements?  
Reason. 1 First, because urim and Thummim, dreams & visions, miracles and extraordinary motions, and immediate irradiations of the spirit are ceased. In old time, 
Heb. 1.1.  at several times, and in divers manners the Lord spoke to his children; for then the word was not perfectly and fully written. The Apostles too, had dreams and visions in their days; for they having their calling upon the very border of the Law, and commission too, to preach to all Nations, had need of them; otherwise their Doctrine would not have been so well credited, neither they have understood (having no revealed rule of direction) to what Towns or Cities, 
Acts 16.9.  especially, they should have preached.  
Reason. 2 Again, may not God and his word, as the end and goodness of a thing, be converted? In many thing, 
Rom 7.12.  I am sure they may. God is holy, and just, and good: and is not his word the same? he is true, and faithful, and no accepter of persons: may we not conclude the like of his word? What God commands, it commands; what he wills, it wills; what he intends, it intends; and if the word have a Quarrel with thee (note this: 
Rom. 7.7.8. ) the Lord hath a Quarrel with thee; for they are not contrary Masters, but agree in all things. And so I pass briefly to the Use.  
Use. 1 Where first we are to check the Papists, and confute a third point of their Doctrine; who take away the word from the common people: Is not this to deprive them of God, to make them like the ancient Gentiles, 
Ephes. 2.12.  strangers from the common weal of Israel, and mere Atheists? Truly it is no better: who is so blind that seethe it not? or so incredulous, that believes it not? Instead of the Law, they must have Traditions; a Picture, for the Gospel of Christ. Did not the children of Israel, when they left the law, work wickedness, forsake God, and served him not? 
2 Chron. 15 3. etc.  And for this thing are they not said to have followed Baalim and Ashtaroth, 
judges 10.6.  and the gods of the children of Ammon? Be not therefore deceived; for these Papistical Priests, world compassing jesuits, are but wandering planets, blind pilots; after whom whosoever shall sail the ship of his soul, shall split her, at the day of his dissolution, upon the rock of that dangerous position; and then what can follow, but perpetual condemnation? I have wondered at these men's madness: for the knowledge of the rule is of absolute necessity in all arts or functions, to the well-doing of an action: For example: Can a Mariner rightly guide his ship thorough the sea, without the knowledge of Card and Compass? The Carpenter build a house in comely order, being ignorant of that pattern, by which it is to be framed? Or a schoolboy speak exact phrase and true Latin, and have no understanding in the precepts of Grammar? And yet in the most curious work these deceiving guides would have us want the Rule: 
Exod. 31 3. 1 Kings 7.  This is not to judge righteous judgement.  
Use. 2 Again, this meeteth with those spirits, that stand all upon Revelations, immediate motions; who say that, No Christian should take his ground first from the word, but the Spirit; for the Devil allegeth Scripture, and doth wrest it to his purpose. But poor souls! these know not of what spirit they themselves are. would ask such a man this Question; How can he discern the motion of the spirit to be from the Spirit? He will answer, Because it's good, and tends to holiness; Well: how can he tell what is good, or evil? must he not go to the Rule to try it? These would see the image of God without a glass, understand truth, before they hear it uttered: Alas! professing themselves to be wise, 
Rom. 1 22  they are become fools. For what a strange Position is this (if it be true, that came lately to my hands) how that Grace being once wrought in the heart, the spirit abolisheth all former knowledge? and they bid Away withal Scripture knowledge. These will try the spirits (I fear) till a lying spirit possess them. 
1 Tim ● 5.  Let us therefore beware of (if we know any) such.  
Use. 3 And in the next place, if they that be guided by God, are guided by his word; we are informed what to think of all those, that live in palpable, more than Egyptian darkness; who neither know God, or understand any one sentence in the sacred Scripture. Is not their estate fearful? who is these men's guide? surely Satan, sin, and the fashions of the world.  
And that (if God give the blessing) I might a little move these people to come out of Babylon; and fire them (as it were, like joab to Absalon) to return unto their God; Let them hear what judgements have befallen the ignorant, what be threatened against them that tread these dark steps.  
Did not the people of God, go into Captivity, 
Isai 5.13.  for want of knowledge? Say, this was but a temporal punishment, yet it had a curse with it. And how doth the Lord complain, 
Hos. 4.6.  My people are cut off for want of knowledge? We count it a miserable thing, and it causes wring of the hands, folding of the arms, and many a tear shed, when we see, at the Assizes, a proper man cast away, having had his Book, & could not one word by art, or tell a letter: Oh, say we! he might have been saved, if he could have read: But what a day will that be, when all ignorant men and women, must hold up their hand at the Tribunal Throne of Christ, and be cut off, and cast into utter darkness, because they knew not him, or his Gospel? Therefore, thou that art ignorant and hearest me this day; Get knowledge, get understanding; for if thou die in this condition, thou shalt die the second and eternal death. Why? hath not Christ threatened to come in flaming fire, 
2 Thes. 1.7.8. etc.  to render vengeance upon all that know him not, and obey not his Gospel? Did not the Prophet imprecate, that the Lord would pour out his fury upon such as knew him 
jer. 10. vlt.  not, and the families, that called not on his Name? I cannot (by the way) but commend you, in that you have gotten guides: but, Learn the Law at their mouths; practise what is delivered; square your actions by this word; so shall it go well with you at your latter end. But if for all this, you will walk in darkness (be not deceived) one day to darkness ye shall go; 
Io. 12.35. Jude 13.  for, if it be eternal life to know God, and whom he hath sent; then by the rule of contraries, How shall the ignorant escape the damnation of hell? 
Io. 17 3.   
Use. 4 Last of all; Is this Doctrine a truth? then here is comfort, and tidings of great encouragement to all such as are guided by the word. Cast not off this yoke, break not these bonds asunder, what scoffs soever thou receive of the world: Let them play, but do thou pray: let them shuffle the cards, search thou the Scriptures: let them sit at home, and go to Dice and Tables; go thou to hear the word in the public Congregation: For I am sure, the one is lawful; the other (at the best) is doubtful: And for my own part, I wish neither to approve, or practise matters of that nature. I say therefore to all such, be not weary in so doing: Cast not the statutes of God behind your backs; neither be abashed to live by the book; for to live by God's book, is to live by his command, and he that doth so, shall never be ashamed. The brave men of our days may laugh you to scorn, think it too much preciseness, rend the book of God, like the vail of the Temple, from the top to the bottom: But when death draweth near the doors, and Christ shall call us to an account, I doubt not but such will wish, they had had a greater care to have walked in thy steps; and with all their hearts would change their own for thy condition: But till then, thou canst not apprehend the rich fruit of thy walkings; neither they, the fearful effects that shall follow their wanderings.  
And now the fourth and last doctrine to be handled, we gather from the Connexion or knitting together of the parts; which is, that  
Doct. 4 They, who (here on Earth) are guided by God's Counsel, shall (when their changing comes) be received into Glory.  
They, and none but they. 
Psal. 1.1.2.  Blessed is the man (saith the Psalmist) that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful: But hath his delight in the Law of jehovah: and in his Law doth meditate day and night. And is this Blessedness perfect here on earth? No: 
1 Cor. 13.9.10. etc. Psal. 16. vlt.  why then, they shall have it in the fullness thereof, in the world to come. Are we not bid to inquire of the old way, which is the good way, and to walk therein, 
Ier 6.16.  and we shall find rest to our souls? Rest, not corporal or temporal; but spiritual, and eternal may well be understood; for they that die in the Lord, are said to rest from their labours. But this point is more easily proved, then credited; and better believed, then practised: yet take a Reason or two, further to confirm the one, and persuade the other.  
Reason. 1 Why? is not God's word and counsel, the plain path and road way to the kingdom of glory? 
Prou. 2.10.11. & 3.15.16 17.18.  He that would travel to London, if he find out the true way and walk therein, shall he not come to it at the last? for the City will not be removed: So he that doth know the right path to this Country, which is above, 
1 Cor 9.26. 2 Tim. 4.7.8.  let him travel on therein, and he shall assuredly come to it, at his journeys end. God will not give his children a crooked rule.  
There be but two things for to conduct us to this Kingdom; and are not both expressly contained in his Counsel? 
Ioh 3.16.  The one is, To believe in Christ, for so we be justified, 
Rom. 8.1.  and placed in the right path: The other is, The precept, after which if we walk, we shall certainly finish our journey with Glory.  
Reason. 2 Again, the Lord is true of his promise, he cannot deny himself; 
Josh. 21. vlt. 2 Tim. 2.13.  therefore if we keep the condition, the Lord will accomplish what he hath promised. If any man should say unto me, Sir, inquire the way that leads to my house; and come to my home, and you shall have all kind entertainment; Now if I should accomplish his command, in seeking out the path, and pass on until I come to his habitation; what if then I be not entertained? were not the fault in him that promised me this kindness? But God is not like man; for let us walk towards heaven till death, the Gates of heaven shall not be shut, 
1 Thes. 5.24.  but open; for faithful is he that hath promised, who will also do it.  
Use. 1 And may not this doctrine first inform us, what to think of the best Heathen, who ever lived, and many too in our days, 
Act. 17.30. Gal 6.16. Heb 4 2. 1 P●t. 4.17.  that were never guided by this Rule? For the one sort, we deny not, but God can work extraordinarily: but for the other, who have had the kingdom of Christ come to their doors, yet would not give it the least entertainment, or be ruled by it; shall we not fear, if not certainly conclude, that they are utterly deprived of the glory of God? And I pray, that there might be none such in this place and congregation: But if there be; let that person know, that, one day, his ignorance, and careless neglect of the glorious Gospel, shall deeply be laid to his charge.  
Use. 2 Besides, here we are instructed in the right way how to be blessed for ever. Cast off therefore the ways and works of darkness; take the narrow path, that leadeth to this eternal weight of glory: Turn, seeing the Lord in mercy doth afford you time and means; and be no more seduced, or led out of the way, We would all of us, when our pilgrimage is at an end, be received into glory; why then, let us not follow the fashions of this evil world; step after a multitude to do wickedly; obey sin in the lusts of it; or, be guided by the Prince, that ruleth in the children of disobedience: But learn the revealed counsel of the Lord, take strait steps to our feet; so shall we, at the time of this our change, be received from earth into that place, which is full of glory, and that shall have no end. For, 
Gal. 6.16.  as many as walk according to this Rule, Peace shall be upon them, with mercy, and upon the whole Israel of God.  
Use. 3 And may not this encourage all that have begun well, not to grow weary or faint in the way, but to go on undaunted, and with a Christian resolution?  
You therefore that are, or may be Majors or Governors of Towns and Cities: have you begun, with Nehemiah, to build and guide the Lords people? why, faint not: let not such men as you flee; go not into the idols Temple to live; let no burdens be borne on the Sabboath: set peace, and remove oppression amongst them committed to your charge; Let not sin go unpunished; godliness be unrewarded; or your high callings, by your slackness, be abused. It was David's prize and praise; not, that the Lord chose him, 
Psal. 78.70.  took him from the flocks of sheep, 
71.  following the ewes with young, to feed jacob his people, and Israel his possession: but in this; that he fed them according to the perfection of his heart, 
72.  and led them by the discretion of his hands. He that did this, is now in glory; and they that tread in his steps shall assuredly, 
2 Tim. 4.8.  when they have ended and served (thus) their time, be received and glorified with him.  
And you (Right Worshipful,) whom God hath made great in the Country and Commonweal; take heed what ye do: Let joshua his resolution be yours; whatsoever others have done, or may do, Do you, 
Josh. 24.15.  and your people serve the Lord. It's your goodness, that one day will be your greatness. And seeing that you have received much already from the Lord, and have a further promise of a glorious crown and sceptre, doth it not stand with equity, that such as you (above all) should take heart to yourselves, and with more cheerfulness run the ways of God's commands? For will not you yourselves expect from them the best and most work, to whom you give the greatest wages? Besides consider, what will your callings or riches profit you one day, 
Mat. 1●. ●●.  if you should lose your own souls? Is it, or will it be any benefit, to have large possessions on earth; and not a foot in heaven? high callings; and not to be called of God? a wise disputer in this world; and be dumb before Christ at his coming? clothed with purple, and fine linen, and far delicately every day; and yet be found naked in the great day of the Lord? Therefore be friends to the word, procure its liberty to run, and do you and yours run after it too; for this shall one day be your best portion, and great reward.  
And you that are of the tribe of Levi, and my brethren: Let me exhort you, as one unfit to instruct you, that you would quit you like men, and be strong: Preach in season, and out of season: pull out all the arrows of God's mercy and judgement, forth of the Quivers of the Law and Gospel; draw them betwixt the arms of power, and a sound mind; lose them from the finger of affection, let them fly with a will: and then entreat the Lord, so to guide them, that, like the sword of Saul, and bow of jonathan, they may never return to your hands empty. Be heard above, & seen below; let your lives shine before your doctrine, as the lightning doth precede the Thunder; so will your words pierce the deeper, and cause your people quake and shudder amidst the Congregation. Have care of the flocks, over which the Holy Ghost hath made you overseers; for this will be your joy at your journeys end, when you can truly say, I have coveted no man's silver or gold, I have delivered the whole counsel of God; 
Act. 20.26.27.28.33.  and am free from the blood of all men. And when Christ shall come (who after a little while will come) be able to present your flock, as a pure Virgin to him, spotless, 
Ephes. 5.27.  blameless. He that doth this, shall shine as the Sun for ever and ever; 
Dan. 12.3.  but he that is careless, must undergo a heavy account, a fearful reckoning.  
And in conclusion, that which I have said to one, I say to all; Learn, learn this lesson; set before you the glory prepared for you, and though you find rubs in the way, out-skip them all; for your death shall be better than the day wherein you are borne; 
Heb. 12 2. etc.  and the time of Christ's second coming, of more worth than all the world. travelers must not conceive what they, for the present, are, being in a strange country; but what they shall be, when they come unto their friends, and eternal home; for that will cheer the sad heart, refresh the decayed spirits, cause a man to truss up the loins of his mind, and be trudging. Remember then, that thou cast thine eye forward, peep within the vail, and steadfastly think on the royal entertainment at thy journeys end.  
Use. 4 And shall they that are guided by God's counsel be received unto glory? May we not then gather a ground of comfort to stay us from immoderate mourning for the faithful departed? 
1 Thes 4.13. etc.  I will therefore apply it to the present occasion. Be of good comfort for your friend deceased: she is not dead, but sleepeth, and is at rest from her labours; her fight is well fought, and she is dividing the spoil.  
But because of all things, immoderate affection upon the like occasion, hath too much accompanied Gods best children; I will (as much as in me is) give you some preservatives to prevent or expel a hopeless, and (not to be endured) heartless mourning.  
Why? what is she took from? and what is the world and all therein, but Vanity and vexation of spirit? Is it not a Sodom, where men burn in lust? an Egypt, where Israel is burdened by the unmerciful Taskmasters? a Babylon, where the faithful jew hangs his Harp upon the Willows, and singeth his Hebrew songs in a strange land? Whereto shall I further liken it? Why, to an Hospital, where be both deaf, dumb, lame and blind; a very pest-house, where be many sick of every soar, die of each disease: Doth not the purple, red and scarlet tokens of sin, that presage a certain and a second death, break out daily amongst the inhabitants? Truly, it's a very Bedlam, pestered with fools, filled with mad and frantic fellows; who know not, either their own misery, or can endure to be cured by the bottomless depth of God's mercy: In a word, it's a sink, a whirlpool and colluvies of all uncleanness. Shall we then grieve, sigh and torment ourselves, that our friends are removed from so bad, and no better, an habitation?  
Take a strict view of this world in her greatest beauty, being clothed with green, white, red and scarlet, with all variety of the choicest colours; the Rabbits and Lambs skipping and leaping in the pleasant valleys; the fishes swimming and playing in the siluer-hewed streams of the purest waters; the birds singing and pruning themselves on the sprigs, and tops of the hills and mountains; every branch bearing fruit; each herb and flower, sending forth her sweetest smell of perfume: yet will not one pinching frost, Northern blast, or scorching heat, rend her purple rob, whither her tender face, wrinkle her smoothest brow, and spoil her clean of her well-tempered complexion? so that her rich attire and comely gloss, will but carry a cold report to the inhabitants heart (as joseph's particoloured coat, torn and all be-blouded did to old jacob his father) being represented before him, and be a mean to bring amain, his grey or gay hairs unto the Grave.  
But alas! we consider not, how the fashion of this world goeth away: we judge better of it, than she deserves by far, and so, through misapprehension, we pierce ourselves through with needless sorrows. We send our sons from country to Court, from England to Ireland, in the naked expectation of some better preferment; and yet weep, mourn and bawl, that our friends are gone from earth to heaven; and from foreigners in a poor cottage, to be the chiefest subjects in a glorious kingdom.  
Again, is not Heaven a house, where be many mansions? and shall the Lord thereof want inhabitants? must such seats be empty & not replenished? why then; should he not lose the end and fruit of his creation? David's room must not be void for ever; but at the time appointed, by his own person supplied. We must all of us, in our turns, up to this jerusalem; for Christ, our High Priest, will not have us absent: Heaven doth not admit a perpetual vacuity. jonathan cannot excuse us at the great feast day, when our good King calleth for us.  
Soon after the Creation, men lived longer, that the earth might be peopled: Now towards the consummation, they die the sooner, that the heavens may be with greater speed replenished: Do we not see that a Father will sometimes part with his own son, to be his friends by adoption? will not one kind neighbour pull up his tender plants, to pleasure, and supply the vast ground of another? and shall Eden lie waste, the garden of our God? shall he want sons when we have any that can content him? or plants to replenish it?  
What shall I more say? Is not every faithful person a pillar or post in that heavenly house that is above? must they not then, by death, be cut down out of the thick forest of this world? hewn forth of the craggy Rock here below? and be carried and conuered from hence to heaven? otherwise, how should the Lord's building, and Christ's mystical body be perfected? When the material Temple was a making, was not matter fetched from far? And shall not the great Solomon above, gather his spiritual stones and fetch his choifest timber from the four ends of the world? He that is about to build, will he not cut down the most ancient Oak or Elmo? what if they would keep off the beams of the scorching Sun? shelter thee under their cool and (much to be desired) shade? beat back the blustering and bitter showers, & storms? Yet, down they must, notwithstanding their profit, pleasure, or (the which man naturally affects) antiquity: otherwise how should the building begun be perfected, well edified? God's pleasant plants (we grant) on earth, by their presence and prayers, would yield the Church much comfort, benefit; but then the new jerusalem would not at all be made perfect. Mourn not therefore overmuch, for thy friends departed; for this were to grieve overmuch, that God's building goeth too fast forward.  
And in conclusion; yet something more may be added to take away immoderate passion. Be not thy friends travelers, seafaring men? are they not arrived and landed safe at the haven of heaven? Never did poor Mariner (after he had been long absent in a strange land, in danger of shipwreck, amidst the terriblest storm, pursued night and day by the cruel Pirates) rejoice more to step off the hatches, to shore, at his own home; then the faithful soul, having been tossed in this world, is, to departed from the body, to take possession in the highest heavens, it's natural country.  
And what can I more say? Are not we ourselves come to the very brink of lorden? must we not one day (and that before long) land at the Key of Canaan? And shall not they and we then, for ever in glory and peace remain together?  
Ponder this seriously, believe it unfeignedly, apply it particularly; and then, for thy friend's departure (if thou canst) mourn immoderately.  
NOw having spoke of the Text, what I purposed; I persuade myself, it will be expected that I should say something in the praise of her, whose Funerals, at this present be celebrated; the which I am unwilling, yet willing to do: unwilling, because it hath not been my usual custom upon the like occasion; and therefore I may give offence to some in the Congregation: Again, it is to be feared, that some Preachers imitate bad Lawyers (let this be no prejudice to the best,) who for a fee, will plead and commend any cause, speaking good of evil, and evil of good; making the heavens to lower, grow dark, and shroud themselves in a vail of blackness; more like to weeds of mourning, than the persons, attired with their suits of sorrow, in the present assembly.  
Yet I am willing to say somewhat; first, because I know for whom I am to speak, it's either God, or his servant departed. God (I assure myself) as he would have the name of the wicked to rot; so would he, that The memorial of the righteous should remain for ever: And, a true testimony is a good action, unto which he hath (though not by way of merit) annexed a reward: why then should I in this thing be silent, if my heart be upright?  
Now for the person departed, I know in part with whom I have to deal; and all that I will say, is either what I have heard by the report of credible persons, or have known by my own experience, which is, either concerning her public carriage, or private conversation: of both the which I have not much (though much might be said) to utter.  

 She, in respect of her birth and pedigree, shall of me receive no praise (though, for any thing I know, in that commendable:) we are all of one blood; God little respects to commend that in any: and they are most honourably (as I persuade myself she was) descended, that are borne again by the word and spirit; and where the Lord is silent, I wish to be silent also.  
For her public carriage, I have heard that, which if I should at large relate, would much return to her commendation; but it is so well, to the most here present, known; that I omit all, save one thing; which is, that she was a Notary, and took the Sermons which she heard, by her own pen. I know not what some will judge of this action, but I hope the best cannot but give it a Christian probation: she did this, when as many (by much meaner than she) come with their Fans and Feathers; whereas (me seems) a Goose-quill would far better befit their fingers.  
But a private life is least subject to hypocrisy; therefore I proceed to that. I have been credibly informed, that she did in her Chamber repeat to her Maidservants, the Sermons she had heard and penned; catechize them in the principles of Religion; and, upon every fit occasion, would labour to season them with the true fear of the Lord. Again, she spent (having health) three or four hours in her private Closet every day, in Reading, Meditating, Praying, and Writing. But what was the subject? for otherwise to write is no great commendation: Amongst other things (all tending to good uses) she hath left (and that in no small volume) divers disputations, that she had with Separatists and Papists; her answers; and what was her own resolution in the controverted opinions; annexing her reasons. Moreover, (as one that expected the time of her change before it came) she left under her own hand, what (if it might stand with her husband's good pleasure) she would have performed; as divers gifts to several persons, both for cloth and coin, in value amounting to a large sum; And her desire was, that there might be no blacks worn for her, at her Funerals, except by her own house at the most, or in particular, by her dear and especial friend; because she had rather have them receive some private gifts of remembrance; and, in that she would not follow the common custom of the world: It was not covetousness, (I persuade myself) but conscience, that frustrated, in that respect, any man's expectation.  
And thus having touched a few particulars; I come in brief to mention, what myself can speak by experience: And that is, either in the time of her health, or sickness: In which former condition, I not many times came into her presence, because of the distance of our habitations: But for her apparel, it was so modest, not with gold put about, or broidered hair, that a curious eye could not justly pick a quarrel at it: her speech was not much; her words well composed, and the matter such, as to a judicious Auditor might yield comfort, and in some thing administer profitable edification.  
In the time of her sickness, I heard her never utter one word, that favoured of impatience: she took all helps willingly, that might have restored her (if God had given the blessing) to health and her former condition: and in the receipt, she would pray, and desire others also, that God would bless it to her. And she spoke much in the commendation of the Gospel; affirming, that all things, without that, were worth nothing. She left certain Bibles to be delivered to her daughters, with this writ on them; I have said, that my flesh shall perish and rot: But the word of the Lord shall endure for ever: And blessed shall you be, if you constantly, unto the end, delight to seek and follow that, with faithful and true hearts. She also gave a gift to the Pastor of that place, by which, she said, she would tie him, to be as careful over the poorest sheep in his flock, as if he were the greatest Lord. Not long before her death, she said, that she hoped God would give her power against the Enemy: (But alas! we many of us, cannot tell, what by Enemy, is meant,) which phrase of hers, stroke into me a deep suspicion, that her change was near at hand: For I have always observed, that when Satan most tempteth the truely-religious, they seldom recover of that sickness: He hath great skill to discern how Nature is weakened; and therefore taketh the fittest time for his purpose.  
She prayed with judgement and affection, not long before her dissolution. In the which petitions, she used words and sentences, worthy of admiration, imitation. She mentioned the King in particular; remembered his kingdoms and subjects, with others, (that for brevity I pass over) as her friends, kinsfolks, and children.  
These things I myself see and heard, with many others, that were worthy to be recorded, and of the best practised. At which time I absented myself out of the chamber; neither after that, heard I her voice, or saw her face; for within a short space she departed.  
From all which I wish we may (for, I am sure, we ought to) learn instruction.  
Laus Deo.  
FJNJS.