SAFE CONDUCT, OR The SAINT'S Guidance to GLORY.  
Opened in a SERMON Preached at Dunstan's in the East London. November the second, MDCLIV.  
At the Funeral of the Virtuous and Religious Gentlewoman, Mris. THOMASIN BARNARDISTON, late WIFE of Mr. Samuel Barnardiston, Merchant.  
By Ralph Robinson, Pastor of Mary Wolnoth, Lumbardstreet, London.  
This God is our God for ever and ever: he will be our guide even unto Death, Psal. 48. 14.  
The Lord will go before you; and the God of Israel will be your rearward, Isa. 52. 12.  
London, Printed by R. I. for Stephen Bowtell at the sign of the Bible in Popes-head Alley. 1654.   

TO The Worshipful, my much Honoured Friend, Mr. Samuel Barnardiston MERCHANT.  
Worthy Sir:  
THis ensuing Sermon was by your desire preached at the Funeral of your dear Yoke-fellow, and it is now by your command come to public view. I thought myself very unfit to be employed at such a Solemn Meeting, and cannot but judge what was then delivered unworthy to come forth to open light. But my engagements to your Self, and the memory of your deceased Wife, are such, as that I cannot but gratify this desire. I had rather adventure the Censures of others, than have my own heart censure me for unthankfulness.  
Sir, God hath by his wise Providence taken away the one half of yourself; that which his Majesty doth now expect from you is, To study a quiet submission unto, and a holy improvement of this his afflicting hand.  
If you do but commune seriously with your heart, you will see cause enough for this holy silence. How precious soever this Jewel was in your eyes, it was of a brittle nature. All the Sons and Daughters of Adam are Mortal Creatures, and why should it be strange to see a Mortal creature die? Reason will teach men not to quarrel when they see that come to pass which they knew could not but come to pass. Quisquis aliquem queritur 
Senec. Epist. Lib. 1. Ep. 99  mortuum esse, queritur hominem fuisse, saith Seneca, To make complaint that our relations are dead, is to complain that they were mortal, and then it is the Hand of God that hath done what is done. Calvin writing to his friend who had lately lost a hopeful Son, useth this as an Argument to quiet his Spirit, because the stroke was given by God himself. Dominus qui in hac vitae statione ad tempus 
fly. Epist. ad ●●chebu●g.  eum locaverat, evocavit. The sight of God's hand is sufficient to command deep silence to Creatures, for whatsoever God doth, he carries it on, not only in Righteousness, but in Wisdom, yea and in infinite Mercy to them that fear him. All his 
Psal. 25. 10.  paths are Mercy and Truth, unto them that keep his Covenant, and think upon his Testimonies to do them. Bereaving Providences have Mercy and Truth in them towards the godly, as well as enriching Providences. When God gave you so prudent and loving a Yoke-fellow, he did not divest himself of his Propriety in her; She was Gods more than yours, even when she was yours. The Borrower hath no cause to be displeased, when the Lender calls for that which is his own. She whom you now mourn for, suffers no loss by this removal. A Wife is fare better in the Bosom of Christ, than in the bosom of any earthly Husband. Though you want her 
Senec. Epist. l●b. 1. Ep. 69.  company, she wants not yours. Citius mori, vel tardius, ad rem non pertinet; benè mori, aut malè ad rem pertinet. He that lives well lives much, though he live not long. When you hear that your Ships are safe at their Port, you are not troubled, though they be in Harbour sooner than you expected. Non sic 
Calvin,  supra.  Dei beneficium est longa vita, ut aliquid nobis depereat, si paucorum annorum spacio disjuncti ad meliorem vitam traducimur. God doth not break his Promise with his people about long life, when he cuts off a few years in this World, and translates them to life eternal. God gives leave, yea he expects his people should be sensible of afflicting Providences, but he will not allow them to murmur under such Providences. He that sees not God's hand, disowns his Sovereignty; he that repines, denies his Righteousness.  
As God requires submission, so he expects some good improvement should be made of this his hand. There are Three things which God points out by this Dispensation. Sir, I know you desire counsel as well as comfort, therefore I use this freedom. God's mind is,  
First, That you should meditate much on your own end. Death comes near the Husband, when it lays hold on the Wise of the bosom. Our dying friends upon their departure leave us this Message, that we must follow.  
Secondly, That you should see how uncertain all worldly things are. A virtuous Wife, the best of worldly comforts, is but a dying comfort; the fashion of this World passeth away. The loss of worldly contentments should make us love the world less.  
Thirdly, That you should study more and more to make out your Spiritual relation to Jesus Christ, and to rejoice in it. The relation between Christ and a Believer can never be dissolved. He marrieth the Soul to himself for ever; though he hath taken away a loving Wife, he will not take away himself. A Soul is never solitary while it enjoys communion with Jesus Christ.  
Sir, you have now another Loadstone to draw your heart Heaven-ward. The great and mighty God enable you to submit to his holy Hand, give you more fellowship with himself, and increase all his Graces in you. This is, and shall be the prayer of  
Sir, your Servant in the Work of the Lord. Ralph Robinson. , Jan. 12. 1654.   

Safe Conduct, OR THE Saint's guidance to GLORY.  PSAL. 73. 24. Thou shalt guide me with thy Counsel, and afterward receive me to Glory. 
THe Prophet was under a very fore conflict of temptation, when he 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. He looked upon the ungodly and saw them wash their steps in butter, and anoint themselves with the chief ointment, they did sit upon beds of Ivory, and stretch themselves upon their Couches, and eat the Lambs out of the flock, and the Calves 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. He beheld the Godly, and lo they were filled with anguish of heart; they did wear mourning garments, they did eat 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 bitterness; 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 be well with them, Isa. 3. 10. and from hence did arise inward trouble of Mind.  
We find in Scripture, that divers holy men have been offended with this dispensation. The Prophet Jeremiah enters his plea, and takes the boldness to argue with God about it. Righteous art thou O Lord when I plead with thee; yet let me 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 he begins to expostulate with his maker. Thou art of purer eyes 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 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 days? Some remove the landmarks, they violently take away flocks and feed thereon. They drive away the ass of the fatherless, and take the widow's Ox for a pledge, etc. yet God layeth not folly to them. In this labryinth did Asaph for a time even lose himself; he confesseth ingenuously his steps were almost gone, his feet had well nigh slipped, he was about to affirm that the 
Vers. 2.  wicked were on the better side of the hedge, he was ready to ask with those mockers, what profit is it that we have kept the ordinances of God, and that we have walked mournfully before the Lord of Hosts? It's very dangerous 
Mal: 3: 14. Note.  to weigh the wise providences of God in our balance. It's unsafe to go about to measure the actings of God by our Cubit; he that judges of the present issue of divine providence by carnal reason, will sinne grievously against the generation of the righteous. At last the holy man leaving the wisdom of the flesh, and laying hold upon the wisdom of God, is brought out of these troubled waters; he 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 be miserable, their root was rottenness, and their blossom should go up as dust; and that notwithstanding the 
Isa 5. 24.  present sadness of the people of God, yet their end should be 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 he was not able to extricate himself, would continually go before him, till he had brought him past the fear of all such miscarrying. This he prays for, this he humbly expects to obtain, Thou shalt guide me with thy Counsel, and afterward receive me to glory.  
In the Text there are two general parts. 
The division of the Text.   
First, The happiness of Believers in this life, Thou shalt guide me with thy Counsel.  
Secondly, Their happiness in the other life, Afterward receive me 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 me. 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 he doth in the Text rejoice in this, that God would guide him. Some Expositors read it in the Imperative mood, making it a Prayer, wherein the Prophet begs, that God would guide him. In confilio tuo deduc me, guide me with thy Counsel. 
Tremel Ames. etc.  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 Prophet's confident assertion of a privilege which he did believe God would make good to himself, and to the rest of the faithful; we may well apply it both ways. The Psalmist knowing it to be a scripture privilege, is encouraged to pray for it; having prayed for it, he is enabled 
Note.  confidently to believe it. Faith and prayer are mutual helps one to another. Faith excites the soul to prayer, and prayer helps the soul in believing. 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 he doth not desire. A praying heart may assure itself 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 Counsel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Septuagint. In thy 
Menoch. Lorin.  will, or according to the good pleasure of thy will. Divers Interpreters follow this reading. Believers are content that God should lead them, not as they will, but as he will. Austin reads it, Thou shalt guide me by thy grace, not by my merits. The greatest part of Expositors of best esteem, read it as our translators have rendered it, with thy Counsel. He had found the benefit of Gods assisting grace under the present temptation, Thou hast holden me by my right hand: and thereupon he resigns up himself wholly to the guiddance of the same Counsel.  
And afterward receive me 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 Kingdom 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 celestial glory; which he had now by faith assurance of, and hoped hereafter actually to possess.  
I am induced to believe that this was his meaning upon a threefold consideration.  
First, we do not find that David was ever much enamoured on worldly glory, he doth often speak of it with a holy scorn and contempt. He professeth in one place that as to all such dignity, his soul 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa. 39 6.  was even as a weaned child, Psa. 131. 2. He did esteem all the gaudry and pomp of this world but as a vain show. He judges that greatness which is so much affected by worldly men, to be an image rather than a substance, a mere fancy rather than a reality. David's noble heart was fare 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 he had in himself, because of the prosperity of wicked men; and therefore it must needs be heavenly Glory, such glory as the ungodly shall never enjoy, for it is opposed to their glory. No worldly glory can suppress such mutinous rageing as were now in David's heart; worldly glory doth rather swell these waters than assuage 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 he 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.  
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 me with thy Counsel.  
I shall consider this branch, both as David's desire, and as David's privilege.  
If we look upon it as David's prayer, The lesson will be this.  
That it is the desire of true believers to be guided in this life by the Counsel of God.  
If we consider it as David's privilege, the point will be 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 begin with the first, which ariseth from the Text considered as David's prayer. 
The First Doctrine. 'tis the desire of Saints to be guided by God's Counsel.   
It is the earnest desire of all real Saints, of all true Believers, to be guided in this life by the Counsel of God. The same spirit which taught David teacheth other Saints to make this desire to God. If we 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 Devotion beats upon this string. Led me O Lord in thy righteousness, because of mine enemies: make thy way plain before my face. He saw himself beset with cruel enemies, which endeavoured 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, show me thy ways O Lord, teach me thy paths; 
Psa. 25. 4. 5.  lead me in thy truth, and teach me. 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 me and guide me. And when he was in that benighted condition that he did walk in thick darkness and saw no light, he 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 hill and to thy Tabernacles. He knew, though he was in darkness, yet God could light him a Candle and make his darkness to be light. And yet again, as if he would never let this request departed out of his heart, Order my steps in thy word, and let not any iniquity 
Psa. 119. 132.  have dominion over me.  
For the more profitable handling of the point, two things are to be opened.  
First, what is to be understood by this expression 
The Doctrine opened.  God's Counsel.  
Secondly, Why Believers do so importunately pray for this divine guidance.  
First, The guiding Counsel of God comprehends 
God's Counsel what it comprehends.  three things.  

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 believe 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 Doctrine, and matters of Practice or obedience. The Holy Ghost charging sinful men with disobedience against the word of God, doth express it in these terms, ye have set at nought all my Counsel; and again, They would none of my Counsel. 
Pro. 1. 25. 30.  And the Apostle Paul speaking of his ministerial faithfulness 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 Counsel 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 wisdom 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 unboweled himself, and unfolded all his Counsel, to the creatures, as fare 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 shows us the way to eternal happiness 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 God's 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 believed. Should this blessed word be lost, the Elect would want a Counsellor, and a guide to lead them in the way to true happiness. 
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 Counsel 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 departed 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 we know the mind of the Spirit, and by the work of the Spirit, we feel the efficacy of the word. The word of God shows 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 he is the Church's 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 he that put his 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 Wilderness, 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 overruled 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 sons of God. Jesus Christ purchased the Holy Ghost, and sent him down from heaven, after his own ascension, to be the eternal guide of his Church; and therefore he tells his sorrowing Disciples, that when he was come, he would lead them into all Truth. The word is God's Counsel 
Joh. 16. 13.  to discover the path in which we are to walk, the Spirit is the Counsel of God that teacheth us how to walk in that path. The Scripture is a Rule before 
Isa. 30. 21.  us, to show us where we 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 we are to shape our course, the Spirit is the great Pilot that steers us in that course. We have no eyes to see the word till the Spirit enlighten them; we 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 are conducted while they are on earth. The providence of God is often called the Eye of God, or in the plural number the Eyes of God, because of the manifold workings of it. By these watchful eyes are the servants of God guided in all the revolutions and turn 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 rendered [counsel] The guidance of God's 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 special 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 wander, and for the reducing of them when they do wander. The Star of providence is useful for the guiding of the saints feet, as well as the Star of Scripture. Thus I have opened the first particular, what is comprehended in this expression God's 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 liable to wander, and therefore want a guide. It's said of the wicked, that 
1 They are apt to window.  they love to wander, Jer. 14. 10. they are never better 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 graceless heart; when they do evil than they rejoice; they have such a settled 
Jer. 11. 15.  enmity in their hearts against the holy commandment that they delight in their walking contrary to it. This cannot be spoken of any godly man. Every true saint can hearty say Amen to that holy breathing of 
Psa. 119. 10.  David, O let me not wander from thy Commandments. 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 wander, yet they are apt to wander, and that both in point of judgement and in point of practice. The Psalmist doth ingenuously acknowledge that his feet 
Verse 2.  were almost gone, his steps had well nigh slipped; Had not God come in to his assistance he had both stumbled and fallen. Believers 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 tells us the English of it by his own experience, I find that when I would do good evil is present with me. 
Rom 7. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 1. 21.  Our affections, which are the wings of the soul, are so blinded with that superfluity of naughtiness which is in us, that they cannot make their way towards any good object with that speedy and direct course they desire. David, a man after Gods own 
Psa 119. ult.  heart, had his swervings & deviations. Eliah, a holy prophet of God, was sometimes found as a bird wand'ring 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 God's 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 carnal fear turned twice out of the way of God. Noah, an upright man in a perverse generation, had his turn a side; he began to be an 
Gen 9 20. 21.  husbandman and planted a vineyard, and he drunk of the wine and was drunken, & he was uncovered within his Tent. Believers, though they be more than men, yet they are still men, and because they are men they may be over taken. The Apostle supposeth this, and therefore 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, ye which are spiritual restore such a one in the spirit of meekness. In this Text we are taught these three lessons, First, The difference between the sins of the godly and the wicked; The wicked man over 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  takes sin, the godly man is overtaken by sin; the wicked man runs after sin as men run after a prey, though sin run from him, yet will he follow it, the godly run away from sin 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 sin, the godly man is prevented by sin. Secondly, It teacheth us, that the best of saints being 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 God's 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 Believers 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. God's 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 believe to be the Word of God, and therefore dare not rest upon their own counsel. They have studied God's All-sufficiency, and the experience they have of their own frailty causeth them to acknowledge Self-insufficiency for any Spiritual undertaking. All Believers pray also that Prayer daily, Domine libera me a meipso, Lord deliver me from myself. They know every man is vanity, but of all vain men they believe 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. 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 persuaded, that God 
3 God's 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 God's 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 shown you the Psalmist hath reference to in this expression of God's 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 It's 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 Scripture is comprehensa sunt, tantis obvoluta sunt obscuritatibus, ut ne Doct●ssimi quidem certam cognitionem inde colligere possint, nisi eam aliunde mutuentur; All 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 believed for Salvation. Though some things are hard to be understood, which therefore they 
2 Pet. 3, 16.  that are unlearned and unstable wrist unto their own destruction, as the Apostle speaks; yet all things that are necessary to be done, or believed 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 Commandment saith Solomon, 
Prov. 6. 23.  is a Lamp, and the Law is Light. If any Doctrine 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 blind, 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 find knowledge, and plain to him that understandeth. He is either grossly ignorant, or desperately envious, that chargeth the Word of God, at least in the principal Doctrines 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 believed for Salvation, nothing necessary to be done, but it is to be found in the Holy Scriptures, either in express terms, 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, etc. 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 add, or take away any thing from it, Revel. 22. 18, 19 The Scripture is profitable for Doctrine, 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 complete the Holy Scriptures of truth. We are not commanded to believe Human Traditions, or the Doctrines of men, but such things as are promulged and written by the Prophets and Apostles. Those that argue without the Scriptures, do but tie 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 inquire 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 ye do well that ye take heed. He had been discoursing of that voice 
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 voice 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 Doctrines which men pretend to be from the Spirit, but the Word of God, which we are sure was indicted by the Spirit; and because it is the breathing and inspiration of the holy Spirit, it must needs be 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 David's comfortable meditation, For ever O Lord thy 
Psal. 119. 89.  Word is settled 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 God's 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 itself. 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 find 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 itself, 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 enjoined by the Prophets is enjoined by the Apostles in their writings. The Apostle Paul proves his Doctrine concerning the Messiah out of the Prophets, and out of Moses; he said No other things than those which the Prophetsses 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, shows how unanimous the Prophets were in their Writings about that Doctrine, To him give all 
Acts 10. 43.  the Prophet's witness, that through his name whosoever believeth in him shall receive remission of sins. And hereby 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 writ 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 Believers 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 Word of God, and to make it plain to our under standing. The Holy Ghost is the Church's 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 be 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 show it unto you, he shall so powerfully press the Doctrine of the Gospel upon their spirits, that they should understand it to be Christ's Doctrine. It is by the effectual persuasions of the Spirit, that we believe 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 yield obedience to the Counsel of the Word. It is God's 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 show the Believer 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 persuasion, 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 be 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 Commandments, when thou shalt 
Psal. 119. 32.  enlarge my heart. Heart-enlargement is as necessary for the Christian Traveler, 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 overpower the Will, and make it willing. Trahe quodammodo invitam ut facias voluntariam, as Bernard glosseth upon that text. 
Bernard in Loc.  The renewed Soul finds too often an indisposition in itself 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 Traveller 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 name's sake. The Spirit of God hath a restorative virtue as well as an enlightening virtue. 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 Traveler, 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 be 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 Believer, 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 tyre till they come to take up their lodging in Heaven. He anoints their heads with the fresh oil of his Grace, whereby they are enabled to go from one measure of strength to another, till they appear before God in Zion. It's 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 barrenness, but the trees that are planted in God's house are never passed bearing; whence is it that the people of God die bearing fruit, but from the continual 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, he 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, he did but dip the end of his rod in the honey comb, and his Eyes were enlightened, 1 Sam. 14. 27. The Spirit of God causeth the fainting travellers to dip their rods every day in the hony-comb of some promise, and by such Cordials recovers their decayed strength.  
Secondly, He gives them some glymses of the 
By giving some tastes of glory.  glory of that heavenly Country whither they are going. Though the full meal of glory be reserved till the saints come to heaven, yet they have some little tastes of it in this life. The Scripture makes mention of the first fruits, of the Spirit; what are these but the foretastes 
Rom. 8. ●3.  of eternal life? they are some drops of that new wine which believers shall drink with Christ in the Kingdom of God; they are as little bunches of grapes sent down from the celestial Canaan. The Spirit 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? we 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 glass 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 Counsel of God, this is also fit for the work of guiding, especially when the word is the foundation of acting. I shall briefly show this in four Considerations.  
First, The watchfulness of Providence. An open 
1 It is watchful.  fixed eye is a fit emblem or Hieroglyphic 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 always open, and always fixed upon them for their preservation. He 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; we 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 evil can surprise the Church from any quarter of the world, but some eye of providence will discern and observe it. Satan doth sometimes steal upon believers, and tread upon their heels, before they be a ware of him, but the eye of God's careful providence sees the very first step he takes toward them.  
Secondly, The distinctness of Providence. As 
2 It is distinct. The Schoolmen say providence is infinita in omnibus, infinita in singulis.  there is a general providence whereby God takes care of all his creatures, and a more special providence whereby he looks to his Church, so there is a particular and distinct providence, whereby every individual 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 believer as if there were but one believer. Some have thought that every Saint hath his tutelar Angel, I see no reason for this, but we may say, that every Saint hath a particular providence which watcheth over him. A careful Father doth not only look after all his Children in common, but doth consider the special concernments of every individual 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 he had but that one to mind. Austin hath a sweet meditation to this purpose. O my good God, saith he, 
Aug. soliloqu. c. 14.  thou dost so behold my ways 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 me alone, having no care of the rest. And in another place he saith, that God takes as much care of all his 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 nostrum 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 he numbered 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 powerful working of providence. 
3 It's 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 believer 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; he was even as a bird in the snare, and yet in that straight 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 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 footsteps of divine Providence. One saith, That the world in all the parts of it is ruled like a paper with Music 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 entangled 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 footsteps of God, saith, Thy way is in the sea, and thy paths in the great 
Psal. 77. 19  waters, and thy footsteps are not known. They are not known to us because of our blindness, but they are known to God. Though we 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 believers 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 God's Map, than to shorten our journey, and 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 Word may deceive us, but when we lay the Word 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 jointly. It is this.  
That all true Saints shall be guided in this life by the 
The second Doctrine. The godly shall have Divine guidance.  Counsel of God. This happiness the Prophet desires, this blessing he doth confidently hope to enjoy. And what David or Asaph, as believers, did expect, may upon the same grounds be expected by all believers, 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 God's people is called the common Salvation, Judas 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.  Egypt, and were to travel through that vast howling Wilderness unto the Land of Canaan, the Lord did create a miraculous guidance for them, He went 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 Winds 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 Wilderness of this world to the Celestial Canaan; he will never leave them till he hath put them into possession of that heavenly Country he hath prepared for them.  
If we search the Scriptures, we shall meet with many places wherein this is promised to the Servants of God. The Prophet, amongst divers other privileges of Believers, 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 Wilderness, by that pillar of Cloud which God had provided. As he led the old Church, so he will lead the Gospel Church; while God continues to be a merciful God, he 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 satisfy 
Isa. 58. 11:  thy soul in drought. A believer hath as good reason to believe that God will guide him, as he hath to think that God will feed him. And yet again doth the same Prophet assure the Saints of this, I will bring 
Isa. 42. 16.  the blind 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. When the believer is in such an entangled and perplexed condition that he knows no more which way to walk than a blind man in a Wilderness; then will God take him by the hand, and make darkness light, and crooked things strait before him. When all our counsel is perished, then may we expect the shinings forth of God's counsel.  
As God hath promised this guidance, so we shall find that believers have with much confidence hoped for it. It is one Article of a Believers Creed, that God will be 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 believe that God is his God, may with all the confidence of his heart believe that he will be his guide. When God engaged himself to be our God, he did solemnly undertake to be our Guide; he could not be 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 name's sake. The same God which puts a Believer into the path of righteousness at first, will lead him in that path.  
For the opening of this point, it will be necessary to discuss briefly these three Particulars.  

1 In what respect God will guide the Believer. 
The Doctrine opened.   
2 Why God will guide him.  
3 How a Believer can wander, seeing God doth guide him.   
First, In what respect God will guide Believers. 
1 In what respect God guides Believers.  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 Practice.   
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 falsehood, he will direct them in point of Judgement as well as in point of Practice.  

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 be 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 practice, to the people of God; Ye shall know the truth, saith our Saviour to 
Joh. 8. 32.  them that believed 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 Error, yet shall they by the conduct of the Holy Ghost, the perfect Master of truth, be preserved from all fundamental errors 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 die in any of these Heresies. As there are Devilish Works, so there are 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Devilish Doctrines, or doctrines 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 Doctrines. Want of truth will shut men out of Heaven, as well as want of grace. Heresy is a fruit of the Flesh, as well as Drunkenness, or Witchcraft, Gal. 5. 19, 20: Truth is a piece of God's Image, as well as Holiness. The grace of faith unites us to God, but the Doctrine of faith strengthens this union; so fare as any swerves from the truth, he swerves from God. If that which ye have heard from the beginning shall remain in you, ye also shall continue in 
1 Joh. 2. 24.  the Son, and in the Father. Eximia laus sanae Doctrinae, saith Calvin. We may from this text learn what an excellent thing sound Doctrine is, in it we find whatsoever appertains to the true enjoyment 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 mind as 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, he hath respect to this, he will engrave the truth in their minds, 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 practice.  of practice, his Eye shall be upon them to conduct them in the paths of righteousness. As he will teach them what to believe, so he 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, compriseth these four particulars.  
First, God will let them see what is sin, and 
1 God will make them know his will.  what is duty; he will show 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 he will show 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 he that runs may read them. God will interpret the holy Commandment 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 ye have received of him abideth in you, and ye need not that any man teach you. God will so enlighten their minds by his Spirit, that when they read the word, or hear it 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 Commandments, to reject sin and close with duty. When others find their hearts rebelling against the Law, they shall find their hearts ready to comply and yield obedience universally to it. David often prays 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 chooseth the way of God's 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 ye shall keep my judgements and do them. God doth not only lay his Commandments before a Believers face, but writes them in his heart, and then 
Jer. 31. 33.  the Soul resolves never to departed from the obedience of them. God's Commandments, at least some of them, are grievous to an unbeliever, but to one whom God guides, every Commandment is sweet and precious; he reads no Commandment but he 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, he heals the Gangrene 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 Commandments; so that the Believer can say, I delight to do thy Will O God, yea thy Law is within my heart. God boreas the Ear, and the Soul is no longer rebellious; God order the steps of his Saints, and causeth them to delight in his way.  
Thirdly, God doth recover them from all their 
3 God raiseth them when they fall.  falls. The best of Believers 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 Believers, 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 disjointed, 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 heedlessness, 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. Believers 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 implies perseverance. God's 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 believers with daily supplies of strength for their daily journeyings. He gives them new recruits against new assaults, and new supports against new temptations. He puts new Money into their Sacks mouth every morning, and lays in fresh provision of grace every evening. When he sees their Spiritual apparel 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 Believers to confirm them unto the end, and he 
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 Believer some other way. Whatsoever grace is weak he will strengthen it, whatsoever piece 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 practice.  
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 showed. That no other can guide them will easily be granted, if it be believed 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 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. he 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 believers 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, etc.  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, etc. I will seek that which was lost, and bring again that which was driven away, and will bind 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, he should Reas. 2 lose them. Believers have gaddy heads, and corrupt 
Else God should lose them.  hearts, and stumbling feet; they are ready upon every temptation to departed from the faith, and to go astray from the paths of holiness; yea though they have no tempter, yet the prevalency of that corruption which dwells in them will cause them to swerve aside. I have gone astray, saith David, like a lost sheep, Without 
Psal. 119. 176,  this guidance wand'ring believers, by their sinful gaddings about would lose themselves, and eternally perish. God will not be bereft of one of his Saints, he will not dismember the Mystical Body of his Son; every Saint helps to complete his fullness as a head, Eph. 1. 23. he will not impoverish Heaven to enrich Hell. Should one Saint die, 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. Satan's eye is continually watching Believers, 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 God's powerful guiding.  
Thirdly, Their wander and miscarryings cast Reas. 3 
Their wandering dishonoureth God.  some dishonour upon the Name of God; swerving Believers 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; David's 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 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 mouths 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 practices, and sinful opinions of Believers occasion God's 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 tipped 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 Believers 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 wander was hinted before, and experience very sadly shows; 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, Believers do not always follow the Divine 
1 They will not follow God's direction.  Conduct, as is meet they should. Saints are dim-sighted, they many times mistake the rule; Saints are wilful, though they see the Rule, and hear the Voice, 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 God's charge against his own people. The dearest of God's 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 wander.  
Secondly, God is pleased sometimes to withdraw 
2 God withdraws himself.  his guidance from them. God doth never totally and absolutely remove his guiding grace from his Servants, yet he seethe it meet sometimes to suspend it in the powerful influences of it, and upon this suspension the Believer goes astray. It is said concerning Hezekiah, That in the business of the Ambassadors 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. Believers are not so thankful for the conduct of God as they ought to be, this unthankfulness makes God look away. Believers 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. Believers 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 dependence on him should be weakened. Believers are apt to grow too confident, this provokes God to turn away his face, Psa. 30. 6. God would rather have his Children lie a while in the dirt, than that they should be proud of their standing. Believers are too adventurous, they are foolhardy, 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 fond presumptuous. They do not always follow God, God doth not always in the same degree communicate his power to them, and upon this twofold account it is that they wander for a time, both in point of judgement, and in point of practice. 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 settled 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 blind 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 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 kind. 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 ourselves 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 ourselves in all relations. It is a Tutor to the Child, 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. God commands all men to read the Word, they forbidden 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 God's Counsel? The Prophet informs us of the strange wilfulness of the Jews in rejecting the advice of God's Prophets, Get ye 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 ye out of the way, turn aside out of the path. They know they could never persuade the people to follow their blind guides, if they did not deprive them of this Divine guidance. The Doctrine of implicit faith, and blind 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, Ye err, 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 God's 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 give an uncertain sound, who shall prepare himself to the 
1 Cor. 14. 7, 8.  battle? 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 we can understand.  
Fourthly, What a happiness is it to Believers that the Spirit of God dwells 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, he 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 shows us the way, and the Spirit guides our feet in the way. The Word is a Crystal Glass, which shows 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 Word in our mouth, we should never have arrived at the fair havens of peace.  
Fifthly. It teacheth us that believers are very dear to God; they are exceeding precious in his sight. 
5 True Believers are precious to God.  Several Arguments may be given to confirm this conclusion. All he hath laid up for them, all that he lays out upon them, testifieth how much the Lord delights in them. This privilege of which I am speaking is a sufficient testimony of it. He would not be so ready to guide them if he 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 eternal Counsels, and therefore they are guided by his revealed Counsels. Saith David, know that the Lordhath separated, him that is godly for himself; 
Psa. 4. 3.  he speaks I conceive chief of Gods setting him a part for the Kingdom, but yet there is a truth in it, if we carry it higher. Believers 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 he guide them because he loves them. A ragged Saint is dearer to God than a glittering Emperor that wants grace.  
Sixthly, Observe from hence the safety and security 
6 The safe estate of believers.  of true Believers. 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 show them the way, was a protection to them against the Egyptians. It was both a guiding Pillar and a defensive Pillar. It was a Pillar of fire to the Israelites, but a cloud of darkness to the Egyptians. God's 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 believers have the Lord of hosts for their Salvation. He that meddles with God's Saints assaults God himself. He that toucheth you toucheth the apple of my eye, Zech. 2. 8. The apple of God's Eye is the believers guide, and the believers guard, he that toucheth him with an intention to hurt him, smites at God's 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 lie down in peace saith David, and sleep quietly, because 
Psa 4. 8.  thou Lord only makest me dwell in safety. 'tis not a rich bed, nor a band of Soldiers 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 Believers portion to have God for his guide; and because of this portion he is secure whatever stirs are in the world. God will either lead him through the storm, or he will guide him some other way to avoid the storm, or else, if he fall under it, God will by the storm lead him to that place where neither storms nor tempests are, nor shall be engendered 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.  
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 Counsel? may we not then sigh even to the breaking of our Loins, 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 God's Counsel; there are very few indeed but they do reject God's Counsel, and that both in matters of Faith and matters of practice; 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 practice; they will believe nothing but what reason dictates, they will not receive the gold of the Sanctuary unless it be touched by the blind Assay-master of reason. All the mysteries of Religion must be weighed in the balance 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 ye think to have eternal life, 
Joh 5. 39  and they are they which testify of me. And elsewhere, to the Law and to the Testimony. God needed 
Isa. 8. 20.  not have set his penmen on work to have written his will, if Reason had been a sufficient Umpire in such 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 bottom of those deep mysteries of Faith, which are revealed in scripture. Reason loseth itself, & grows mad, when it dives into these deeps. Reason is vitiated and corrupted by the fall, as well as the Will; the carnal 
Rom. 8. 7  mind is enmity against God. Man's head is by nature as full of rottenness 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 natural man, take him in his highest attainments, receiveth not the things of the Spirit of God, for they are foolishness 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 darkened; professing themselves to be wise they became fools, as the Apostle speaks. It is precious counsel which Solomon gives Pro. 3. 5. Trust in the Lord with all thine heart, and lean not to thine own understanding. He had a longer line of reason than any of Adam's posterity that succeeded him, and yet he prefers Faith in God before the deepest reason. He that makes reason his guide, doth in effect make it his God. He that is acted according to the direction of Reason, especially in matters 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 he 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 wisdom, and in all divine matters to stick to the unerring Counsel of God's 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 we examine narrowly we shall find thousands in the world that set up no other guide besides this. They walk according as they see others walk, and they believe 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 God's Light in their Light; we 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 Doctrine, and they are guides by life, and it is a duty lying on the flock to follow their holy example, as well as their Doctrine. And therefore doth the same Apostle in his Epistle to the Philippians 
Phil. 3. 17.  give this Counsel, Brethren be followers together of me and mark them which walk so, as ye have us for an example. God hath for this purpose set up his graces in his Saints, that by the light of them others may be 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 Doctrine or Life, is unpleasing to God, and unsafe for ourselves. For,  
First, We 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. We 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 Commandment enjoins 
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. He that thus makes man his guide makes man his God, which is a breach of the first Commandment.  
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 lie. 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 than they follow the Counsels of God. The Apostle puts in that condition when he propounds his own example, Be ye 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 descent from him, when he dissents from the Counsel of God.  
Thirdly, Whatsoever we do, if we have no higher a rule for it, than man will not be accepted of God. To assent to Divine truths only, because they are believed 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 Commandment, but is founded upon the Authority of God, who gave the Commandment.  
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, tells us, That he consulted not with flesh and blood, he did not confer with flesh and blood; and yet there are many that have no other Counsellor. They ask direction of their Corruption, instead of ask at God's 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 persuaded to be patiented, they inquire at the Lust of Frowardness, whether they should obey; whither Lust leads thither 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 find 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 Christ's 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 ye live after the flesh ye shall die, but if ye through the Spirit do mortify the deeds of the body, ye shall live. The flesh knows the way to Hell, but it never trod one step in that way that leads to Heaven. Samson, by harkening to the allurements of Delilah, lost both his eyes, afterwards his liberty, and then his life. He that makes the flesh his guide, shall find that Hell will be his eternal lodging. Thus much shall serve for the rebuke of those who neglect the guidance of God's 
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 to be guided by God's 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 mind, they think if they had the reins of Government in their hands they could manage things in a better way than God doth. All that wrangle with their Maker about his Dispensations are guilty of this sin. Jeremiah cries out, Why do the wicked prosper? Wherefore are all they happy that deal very treacherously? Jer. 12. 1, 2. men's 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 controlled by bunglers; The raw Mariner must not teach the skilful Pilot. It is man's 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 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. He can break enemies by exalting them; haman's highest advancement was the Prologue to his fall. He can raise his people by their castings down. joseph's Iron Chains were a way to the Golden chain; he had never been a Ruler in Egypt, if he had not been a slave in Egypt. 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 he is in the Sanctuary, when his way is in the Sea, when his footsteps are not known; follow him in a way of holy Prayer, in a way of faithful dependence, in a way of humble submission, and you shall see that his hidden ways were ways of wisdom. Let the Providences of God be never so amazing, we 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 Doctrines do 
Use 3. Of Exhortation.  recommend three Duties unto all of us that are here present.  
First, Bless God O ye 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 ask. When 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 Word 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 Word 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 he was effectually bowed to embrace the Counsels of the Word. When the Wise Men that went to find 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 Believers heart rejoice, and leap for joy, that hath as certain a guide to go before him as that was? Let me but hint some advantages which accrue to the people of God, by reason of this guiding Counsel, and they cannot but see cause of continual thanksgivings. I shall but instance in three particulars.  
First, By virtue of this divine guidance you are 
1 Hereby are we preserved from sin.  preserved from those sinful ways, in which others walk to their everlasting ruin. 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 prays in the very next words, hold 
Psa. 17. 4, 5.  up my go 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 Counsel of God? That you are not Drunkards, Murderers, Covenant-breakers, Idolaters, Liars, 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 faithless 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 Counsel of his word and spirit. The best and holiest person in this assembly, would have acted his part in the most horrid designs, that others have been employed in 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 sins, bless the Lord who hath given you Counsel.  
Secondly, By means of this guidance, you are kept safe from those dangers whereby others have been 
2 Hereby are we 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 empoisoned malice. The Pillar came between the Camp of the Egyptians and the Camp of Israel, so that the one came not near the other all the night. God's guiding presence with believers is for protection as well as direction. As God marcheth in the Vann of the Army, to show his people the way, so his presence is in the ●ere, to prevent their danger. Thy righteousness shall go before thee, saith the Prophet to the believer, and the glory of the Lord shall be thy rearward. 
Isa, 58. 8.  The fiery darts of Devils would long since have gangrened 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 enemy's destruction. When Israel saw themselves on dry land, and the Egyptians dead on the shore, than they sung praises to God, Exo. 15. 1. It is by virtue 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 sweetened.   
Thirdly by means of this guidance the way of your pilgrimage hath been sweetened 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 God's guiding presence that hath been with you in the way, you have enjoyed sweet communion with him; you have had many a days 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 he did from thence reveal himself to them upon all occasions. He spoke to them, saith David, out of the fiery Pillar. God, in guiding 
Psa. 99 7.  the Saints by his Counsel, doth familiarly make himself known to them; who is this that cometh out 
Cant. 8 5.  of the Wilderness, 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 boilings of his affection towards them, and to unlock all their secrets unto him. He tells them many a pleasant story, whereby their drooping hearts are cheered, and gives them leave to declare all their griefs whereby their souls are disburdened. Now let me again beseech you, and charge you, O ye holy ones of God, by all the sins 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 Counsel of God, to get your hearts fired into flames of holy praises.  
Secondly, Be willing to submit to the guidance 
2 Submit to this guidance.  of God's Counsel. Do not pull away the shoulder, do not harden your hearts, be not stiffnecked, 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 Commandment of the Lord they journeyed, and at the Commandment of the Lord they pitched 
Num 9 17, 18, 19, 20, 21, 22, 23.  their Tents. If the Cloud did not move for many days together, they abode in their Tents, and if the Cloud moved at midnight, 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 we follow our Pillar. Israel followed the guidance of the Pillar universally, which way soever it moved 
1 Universally.  they marched after it. Believers must eye the Counsel of God in one thing as well as another. It is said of Caleb, that he wholly followed the Lord. He that 
Deut. 1. 36.  doth not obey universally, doth not obey wholly. He that doth not regard the divine Counsel in every thing, doth not truly regard it in any thing. David expresseth the integrity of his heart by this, that he hated every false way. One by-path will hinder the Traveler 
Psa. 1●9. 104.  from attaining to the end of his journey, as well as an hundred by-paths. Walking in one sinful way will shut the Soul out of heaven, as well as if it embraced every sinful 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. Believers must submit to the guidance of God's Counsel constantly. David resolves upon this, I have inclined my heart to perform thy statutes 
Psa. 119. 112.  always, even unto the end. If a Traveller do not follow his Guide to the end of his Journey, he may lose himself at the last. A Believer shall find as much need of God's 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 God's counsel.  to persuade you to follow this Counsel of God, and I shall shut up this point. Consider,  
First, The infallibility of God's Counsel; God never did, God never will misguide any poor Soul that 
1 God cannot mislead.  follows his counsel. Men are either Deceivers, or apt to be deceived; but God cannot be deceived, nor will he deceive any. Infallibility is tied to God's Throne, but to no other in the world. It is impossible the Ship should be cast away, when God sits at the Helm. Can 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 God's counsel may be assaulted, but he shall not be 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 Believer needs not fear how many Devils stand before him, so long as God stands at his right hand. Jacob might perhaps think himself miss when he heard of Esau's coming to meet him, but God gave 
Gen. 32. 90.  him cause to acknowledge, that that was the best way for his safety.  
Secondly, If we do not follow the guidance of 
2 He that will not have God for his guide, shall be given up to his own guidance.  God's 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 ways of his own heart, and in the sight of his own eyes, he will never stop till he come to ruin. When the Pilot and Mariners forsake the Ship, and let her drive, she doth soon dash herself against Rocks, or fall into the quicksand. A man's 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 voice, 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 be 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.  easy to conclude where he will take up his Inn 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 watchman. When God delivered up 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 envy, murder, debate, etc. These are the best fruits that can be expected, when God leaves a man to himself.  
Thirdly, If we will not follow God's guidance, we 
3 Else God will not provide for us.  shall not enjoy God's provision. God is compared to a good Shepherd, who doth both lead and feed his sheep; if he may not be permitted to be a guiding 
Psal. 23. 1, 2.  Shepherd, he will not be a feeding Shepherd; He that will not be led by God's 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 Word, shall never enjoy the comforting Word; God will not suckle you at his breasts, if you will not be guided by his hand. A Servant can have no confidence to come to his Master's 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 God's eye, shall have no share in the bounty of his hand. Let what hath been said persuade you to a ready, constant, universal submission to the guidance of God.  
Thirdly, Labour to be so qualified, that you may 
3 Carry yourselves so that God may guide you.  have assurance of God's 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 God's counsel shall be your guide.  
First, Take heed of looking with a pleasant countenance 
1 Take heed of all sin.  on any sin. God will withdraw 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 Believer 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 he had done before, I will not go up in the midst of thee, for thou 
Exod. 33. 3.  art a stiffnecked people. God will not be a guide to Robbers, nor a leader to Thiefs. Sin will drive God out of his own House, and make him carry himself as a stranger to his own Children. Be ye clean, ye 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 rearward. God's presence with his people is an Argument why they should be holy, and their holiness is to them a hopeful ground to believe 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 be 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 sat down at thy feet, every one shall receive of thy words. He that expects to have the guidance of God's Hand, must sit down at his feet. Sitting 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 easy 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 quickening 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 he knows he 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 be recompensed 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 itself to him. Holy faith will engage both the heart and the hand of God for preservation and direction.  
Fourthly, Ask God's advice in all your concernments. 
4 Do nothing without God's advice.  He that desires to have God for his Counsellor, must by Prayer go to him for counsel continually. If we fond 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 will soon with draw his eye. Hear what counsel Solomon gives to this purpose, In all thy ways 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 God's direction; The one is, Trusting to their own wisdom; the other is, The neglect of ask 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, he will sacrifice to his own prudence, and not to God: And he that doth not by prayer seek for counsel, will never much value counsel. Abraham's Servant when he was to go totake a Wife for his Master's Son, seeks to God for direction, and God was entreated. The profane 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 Child, 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 Heaven's direction.  
Fifthly, Endeavour to guide others in the way. 
5 Be a guide to others.  Job saith, That he was eyes to the blind, and feet to the lame, Job 29. 15. As he did  them that were naked, with the fleece of his sheep, so he 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 entreated, 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 threatening 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 wand'ring Stars in the Firmament of our Church at this time, and 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. Profaneness is now stamped 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 Doctrine 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 practices 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 be 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 man's happiness in this Life. I go on to the latter, which is the Believers happiness in the other Life; this is laid down in these words, And afterward receive me to glory.  
What was needful 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 Doctrine, and it is this.  
That those that are guided in this life by God's Counsel, 
The Doctrine laid down.  shall afterward be crowned with glory. Those that march under the Devil's conduct, serving divers lusts and pleasures, shall take up their eternal 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 happiness which the Saints 
The Doctrine opened.  shall enjoy in heaven. This happy condition is represented in the holy Scriptures under several 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 Master's joy. Enter thou into the joy of thy Lord Matth. 25. 21. It's called Life Matth. 19 17. And everlasting life Joh. 3. 16. It is called a Kingdom. Luk. 12. 32. The Kingdom 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 righteousness 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 Paradise of God Rev. 2. 7. It's called Abraham's bosom 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 Doctrine, that they that are guided by the Counsel of God shall enjoy this glory.  
Thirdly, When it is that the Saints do enter upon the actual possession of this glory. And I shall be very brief in all these.  
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.  entered 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 Angels 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 complete glory.  into after this life, is a complete 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  calls it a fare more exceeding weight of glory. It is a weighty glory; this shows the substantialness and solidness of it. All the glory of this world is but a mere shadow of glory, it makes some show but it hath no weight, but the glory of heaven hath substance in it. And then it is a fare 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 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 fullness of joy, Psa. 16. 11. whatsoever is possessed in heaven is possessed fully. There is fullness of knowledge, fullness and perfection of love, fullness of union, fullness of communion. And then it is perfect glory, because it is universal. 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 Saint's investiture with glory by the Metaphor of putting on a garment, not that we would be 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 tyre out your patience. Let it suffice 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 coming unto a perfect man, Eph. 4. 13. The Saints here are in their Nonage, the highest Believer is but a stripling at best; but when we come to heaven then we are perfect men. The first moment the Soul peeps into glory, it shall have all graces in perfection. Can we speak with those blessed souls that are now in heaven, they would tell us, they desire nothing but the company of those earthly Tabernacles in which they dwelled while they were in this World; and to these they shall be reunited 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 slain the glory of the Saints, Sin, and Sorrow, and both these shall be for ever abolished. The Saints in glory shall be 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 kind 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 World, 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 Believers 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 war against the Soul. There shall be no concupiscence in the Members, 
Non erit concupiscentia in membris, non exurget rebellio carnis, etc. Cyprian.  no rebellion of the Flesh, no crookedness in the Will, no disorder in the Affections. Nature shall then be every way entire and perfect. The Church shall at the Day of Judgement be presented without spot or wrinkle, or any such thing. Here the Saints are black and comely, here they are ring-straked, spotted, and speckled, as jacob's  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 Offspring 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 dies goes out of tribulation. The Dead which die 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 troublesome. Grief, Fear, Temptation, pain of Body, anguish of Mind 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 plucked 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 bloody Taskmasters to impose burdens, or inflict stripes. When a Saint is past Death, he is past the fear of all misery. When the body is wrapped up in the Winding-sheet, it is passed all tribulation.  
Thirdly, It is a satisfactory glory; It is such a glory 
3 It is a satisfying glory.  as doth give full contentment to the heart that possesseth it. If it did not satisfy, 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 he 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 he would have had. The want of Mordecays knee at the King's gate, made him forget the sweetness of the Queen's Banquet. The Royal feast did not satisfy, because Mordecai the Jew was not Servitor at the Table. The Queen's Wine was not sweet to his taste, because Mordecai was not Cupbearer. The heart of man is too big 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 which are on earth are often levelled with the ground. King's lose their Crowns and Sceptres 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 will 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 losing 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 kind, 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 Believers shall be truly glorious as Christ's is, they 
Phil. 3. 21  shall be eternally glorious as his is, and they shall possess the same kind of glory that he doth. The Humane Nature of Christ shall shine fare brighter than the brightest Saint, but yet the same glory which beams upon his body shall descend on theirs. The lowest Saint in Heaven shall be 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 Believers here. As he is, so are we 
1 Joh. 4. 17.  in this world, but in Heaven there shall be a more perfect likeness than now there is; then there shall be 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 joint-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 kind of glory he 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 eat 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 bosom of God in which Christ himself lodgeth. Thus I have finished the First thing, namely, the nature of that glory which the Saints shall possess, If communion and fellowship with an infinite good, in a place made for glory can make the Saints happy, they shall be perfectly and perpetually happy. 
2 That all thesaints shall enjoy this glory.   
Secondly, That the Saints who are guided by this Counsel of God shall be received into this glory. For 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 voice, 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 settled 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 God's 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 Saint's 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 God's Counsel is the direct way to Heaven, and he that walks in the way to Heaven cannot miss of Heaven. Being 
Rom. 6. 22  made free from sin, and become Servants to God, ye 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 Spring, Glory is the Harvest. Grace is the first degree of glory, Glory is the highest degree of Grace. The Apostle puts Glory and Virtue together, 2 Pet. 1. 3. When God calls a Soul to Virtue, he really calls it to glory. Virtue 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, than 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 bosom of Abraham is ordained for the Sons of God, and the Sons of God are ordained for it. Heaven is entailed upon the Sons and Daughters of God, and this entail 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 actual 
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 God's Elect, do immediately upon 
1 The Soul enters upon it at death.  their departure out of the body possess 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 men's Souls were in a dead sleep, who did first broach this Doctrine. The Soul of Man is a Spirit, and Spirits do neither eat, nor sleep as Bodies do. The reasonable Soul is a substance distinct from the Body, and therefore doth not die, or sleep with the Body. Our Saviour speaks of men that can kill the Body, but he tells his Disciples they could not kill the Soul. If 
Mat. 10. 28  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 believe 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 Paradise. The Body of our blessed Saviour went to the Grave, and so also did the body of the Thief, but both their Souls ascended immediately 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 Springtime 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 complete glory is adjourned to that day, but than it shall be fully enjoyed; When Christ who is our life shall appear, then shall ye also appear with 
Col. 3. 4  him in glory. In that day shall all Saints be glorified together, and every Saint wholly glorified. The Apostle Paul tells us, that Christ's 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 Believer, and after that shall he wear it without weariness, or fear of losing it, to all eternity.  
Having thus opened the Doctrine, 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 Doctrine of everlasting Life, yet let the Saints of God believe 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 God's 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 God's 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 eat so many sour Breakfasts on Earth, if he had not prepared for them such a sweet Supper in Heaven.  
Secondly, It shows 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 God's Word and Spirit. Man's 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 feet breadth in God's 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, etc. Bern.  Kingdom without the first fruits of the Kingdom. No man shall reign with Christ in Heaven, but he that first reigns as a King over his own corruptions. Sinners would be as weary of Heaven, should they be 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 God's 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.  Celestial 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 other World. I will instance briefly in Four particulars.  
First, It will make them undervalue the transitory glory of this World. 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 Counsel to Christians to set their affections on things above, not on things on the earth, Col. 3. 2. One hours 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 Prince's Court, he contemns all that ever he saw in a Country Cottage. We read of a woman crowned with 
Rev. 12. 1.  the Sun, and the Moon under her feet. He that hath the celestial glory before his eyes, will quickly cast the best of earthly glory behind his back.  
Secondly, It will enable 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 he had through the prospective glass of Faith, looked a while on the 
Heb. 11. 23, 24, 25, 26.  recompense 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 he had respect to the recompense of the reward. And Christ himself, who is fare 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 careful in all the 
3 This will make us serious in duties.  duties of religion. That Christian will be most abundant and most serious in duties, who hath his eye in heaven while he 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 happiness, and hear no better? dost thou expect such an inheritance, and yet dost 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 steadfast and unmoveable, always 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 laziness, and work heart-inlargement in all the services we do for God.  
Fourthly, It will make them more desirous to be 
4 This will make them willing to be in heaven.  in heaven. He that by holy meditation lives much 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 patriarchs 
Phil. 1. 23.  when they did meditate on their heavenly Country, thought they had continued long enough in their earthly Country. 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 possess 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 possess that happiness, which both themselves and their godly friends have been long praying they might enjoy. Can we peep into heaven and see those white garments which our dear relations wear, we should wonder at the mourning vestures which we wear. Can we behold the smiles of the Saints faces in heaven, we should admire at the pensiveness of our own faces on earth. If our glorified friends could send to us on earth, they would entreat us by all the love we bear to God and them, not to lament their condition, but to weep for ourselves and for our children. Joseph sends his sorrowing Father this message, which he thought was sufficient to comfort him, you shall tell my Father of all my glory in Egypt. These tidings turned jacob's sorrow into 
Gen. 45. 13. 27.  rejoicing, 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  good, if the absence of all evil can make persons happy, then are the Saints that are lodged in heaven truly happy. Reason and religion do forbid inordinate mourning for deceased believers. 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 we own 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 God's dishonour. Saints on earth honour God with weariness, but Saints in Heaven do unweariedly honour him. Saints on earth worship God with many distractions, but they that are in Heaven worship before him without distraction and without interruption. Saints on earth do too often serve God with heaviness of heart, but those that are in Heaven do him service with all the gladness of their hearts, and cheerful service is the best service. Lift up therefore the hands which hang down, and revive the Spirits that are overwhelmed. Pour out no more tears for your deceased friends, who are removed from a sea of trouble to a haven of rest, where they are glorified with God, and where they do actually glorify God the Father, Son, and Holy Ghost, in the highest perfection. Comfort yourselves, and comfort one another with these words.  
Having finished the Scripture Text, I shall say something to the providential Text. The sad providence which hath occasioned this mournful meeting, preacheth many spiritual lessons to us all.  
First, God hath by death carried a young gentlewoman out of the world. Strength and Beauty, Youth and flourishing days cannot privilege any from the Grave. This providence repeats in our ears that serious Counsel of the wiseman, Remember thy Creator i● the days of thy Youth, Eccle. 12. 1. If we look into the Tombs we shall find many cloysted up there, whose bones were moistened with marrow, and whose breasts were full of Milk. The beauty of Rachel will not keep her from the dust. The strength of Samson 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 nipped off, as well as that which is ripe for the Sickle. You that have your veins full of blood must come to Golgotha, as well as those whose Natural moisture decrepit 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. Wealth Abraham is gone to the place of rottenness, as well as Lazarus the Beggar. If a man would give a Coffin full of Gold to ransom himself from the Grave, it would not be accepted. There is neither Redemption, nor Exchange of Prisoners in this War; The rich man's 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 King's Court as easily as the Beggar's Cottage. When God sends Death to attatch a Mortal Creature, it esteems not Riches, no not Gold, nor all the forces of strength.  
Thirdly, God hath taken away a religious Gentlewoman. Holiness and Piety do not deliver any from the Grave. The first of Mortals that died was a righteous man; The blood of the righteous Abel. Righteousness preserves from eternal Death, not from the Temporal. Grace in the Saints never dies, but the Saints die notwithstanding all their graces. Believers must be wrapped in the Winding-sheet as well as unbelievers. The godly must lie 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 wondering. Saints never live till they die, than 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.  Concerning her Life these things are remarkable. 
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 form in her. And this did much redound to their comfort, for she was, as both of them have often expressed, a dutiful and obedient Child. The care of Parents for the religious Education of their Children, doth ordinarily return to a good account in this life. 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.  
She was a respective and loving Wife to her Husband, which made her deservedly accounted by him The desire of his eyes. She was a help 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.  
She 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 she did not inordinately mind high things, but could condescend to them of low estate. A full Purse and an humble Heart do not always meet together.  
She was no follower of the vain fashions of the World. Her Apparel was decent and modest, not gairish. The Apostle gives this advice to Women, To adorn themselves in modest apparel, with shamefacedness and sobriety, as becometh women professing godliness, 1 Tim. 2. 9, 10. This Gentlewoman did dress herself 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.  
She did labour to keep fast the faith that was once delivered to the Saints. Though she was but young, having not fully completed the twentieth year of her age, yet was she 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. She 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 she did not tread upon the threshold of those infectious places where Errors 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 she was very frequent in Prayer for herself, 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. She was for some time fearful of Death, as not having that full Assurance she 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 Body, God was graciously pleased to give her in plenty of comfort. Her sorrowful Husband, and Parents, coming into the Chamber, she broke 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 die, 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. When she mentioned these comforts, she did usually add 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 herself 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 she lay, she 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 bewailing 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 breastplate 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 she had frequently this in her mouth, Guide me Lord by thy counsel, until thou bring me to glory.  
That which now remains, is, To entreat 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 God's blessed Word and Spirit, that when our eyes are closed up by death, we may be received in eternal glory.  
FINIS.