Cast not the statutes of God behinde your backes neither be abashed to liue by the booke for to liue by Gods booke is to liue by his command and he that doth so shall neuer be ashamed The braue men of our dayes may laugh you to scorne thinke it too much precisenesse rend the booke of God like the vaile of the Temple from the top to the bottome But when death draweth neere the doores and Christ shall call vs to an account I doubt not but such will wish they had had a greater care to haue walked in thy steps and with all their hearts would change their owne for thy condition But till then thou canst not apprehend the rich fruit of thy walkings neither they the fearefull effects that shall follow their wandrings And now the fourth and last doctrine to be handled we gather from the Connexion or knitting together of the parts which is that Doct. 4 They who here on Earth are guided by Gods Counsell shall when their changing comes be receiued into Glory They and none but they Psal 1.1.2 Blessed is the man saith the Psalmist that doth not walke in the counsell of the wicked nor stand in the way of sinners nor sit in the seate of the scornefull But hath his delight in the Law of Iehouah and in his Law doth meditate day and night And is this Blessednesse perfect here on earth No 1 Cor. 13.9.10 c. Psal 16. vlt. why then they shall haue it in the fulnesse thereof in the world to come Are we not bid to inquire of the old way which is the good way and to walke therein Ier 6.16 and wee shall find rest to our soules Rest not corporall or temporall but spirituall and eternall may well be vnderstood for they that die in the Lord are said to rest from their labours But this point is more easily proued then credited and better beleeued then practised yet take a Reason or two further to confirme the one and perswade the other Reason 1 Why is not Gods word and counsell the plaine path and rode way to the kingdome of glory Prou. 2.10.11 3.15.16 17.18 He that would trauell to London if he find out the true way and walke therein shall he not come to it at the last for the City will not be remoued So hee that doth know the right path to this Countrey which is aboue 1 Cor 9.26 2 Tim. 4.7.8 let him trauell on therein and he shal assuredly come to it at his iourneyes end God will not giue his children a crooked rule There be but two things for to conduct vs to this Kingdome and are not both expresly conteined in his Counsell Ioh 3.16 The one is To beleeue in Christ for so we be iustified Rom. 8.1 and placed in the right path The other is The precept after which if wee walke wee shall certainly finish our iourney with Glory Reason 2 Againe the Lord is true of his promise he cannot deny himselfe Iosh 21. vlt. 2 Tim. 2.13 therefore if we keepe the condition the Lord will accomplish what he hath promised If any man should say vnto me Sir inquire the way that leades to my house and come to my home and you shall haue all kinde entertainment Now if I should accomplish his command in seeking out the path and passe on vntill I come to his habitation what if then I be not entertained were not the fault in him that promised me this kindnes But God is not like man for let vs walke towards heauen till death the Gates of heauen shall not be shut 1 Thes 5.24 but open for faithfull is he that hath promised who will also doe it Vse 1 And may not this doctrine first informe vs what to thinke of the best Heathen who euer liued and many too in our dayes Act. 17.30 Gal 6.16 Heb 4 2. 1 Pâ—t 4.17 that were neuer guided by this Rule For the one sort we deny not but God can worke extraordinarily but for the other who haue had the kingdome of Christ come to their doores yet would not giue it the least entertainment or be ruled by it shall we not feare if not certainly conclude that they are vtterly depriued of the glory of God And I pray that there might be none such in this place and congregation But if there be let that person know that one day his ignorance and carelesse neglect of the glorious Gospel shall deeply be laid to his charge Vse 2 Besides here we are instructed in the right way how to be blessed for euer Cast off therefore the wayes and workes of darkenesse take the narrow path that leadeth to this eternall weight of glory Turne seeing the Lord in mercy doth affoord you time and meanes and be no more seduced or led out of the way We would all of vs when our pilgrimage is at an end be receiued into glory why then let vs not follow the fashions of this euill world step after a multitude to doe wickedly obey sinne in the lusts of it or be guided by the Prince that ruleth in the children of disobedience But learne the reuealed counsell of the Lord take straight steps to our feete so shall we at the time of this our change be receiued from earth into that place which is full of glory and that shall haue no end For Gal. 6.16 as many as walke according to this Rule Peace shall be vpon them with mercy and vpon the whole Israel of God Vse 3 And may not this encourage all that haue begun well not to grow weary or faint in the way but to go on vndaunted and with a Christian resolution You therefore that are or may be Maiors or Gouernours of Townes and Cities haue you begun with Nehemiah to build and guide the Lords people why faint not let not such men as you flee goe not into the idols Temple to liue let no burdens be borne on the Sabboath set peace and remoue oppression amongst them committed to your charge Let not sinne goe vnpunished godlinesse be vnrewarded or your high callings by your slacknesse be abused It was Dauids prize and praise not that the Lord chose him Psal 78.70 tooke him from the flockes of sheepe 71. following the ewes with yong to feede Iacob his people and Israel his possession but in this that he fed them according to the perfection of his heart 72. and led them by the discretion of his hands He that did this is now in glory and they that tread in his steps shall assuredly 2 Tim. 4.8 when they haue ended and serued thus their time be receiued and glorified with him And you Right Worshipfull whom God hath made great in the Countrey and Common-weale take heed what ye doe Let Ioshua his resolution be yours whatsoeuer others haue done or may doe Doe you Iosh 24.15 and your people serue the Lord. It 's your goodnesse that one
day will be your greatnesse And seeing that you haue receiued much already from the Lord and haue a further promise of a glorious crowne and scepter doth it not stand with equity that such as you aboue all should take heart to your selues and with more cheerefulnesse runne the wayes of Gods commands For will not you your selues expect from them the best and most worke to whom you giue the greatest wages Besides consider what will your callings or riches profit you one day Mat. 1â— â—â— if you should loose your own soules Is it or wil it be any benefit to haue large possessions on earth and not a foot in heauen high callings and not to be called of God a wise disputer in this world and be dumbe before Christ at his comming cloathed with purple and fine linnen and fare delicately euery day and yet be found naked in the great day of the Lord Therefore be friends to the word procure it's liberty to runne and doe you and yours runne after it too for this shall one day be your best portion and great reward And you that are of the tribe of Leui and my brethren Let me exhort you as one vnfit to instruct you that you would quit you like men and be strong Preach in season and out of season pull out all the arrowes of Gods mercy and iudgement forth of the Quiuers of the Law and Gospell draw them betwixt the armes of power and a sound minde loose them from the finger of affection let them flie with a will and then intreat the Lord so to guide them that like the sword of Saul and bow of Ionathan they may neuer returne to your hands empty Be heard aboue seene below let your liues shine before your doctrine as the lightning doth precede the Thunder so will your words pierce the deeper and cause your people quake and shudder amidst the Congregation Haue care of the flockes ouer which the Holy Ghost hath made you ouer-seers for this wil be your ioy at your iourneys end when you can truely say I haue coueted no mans siluer or gold I haue deliuered the whole counsell of God Act. 20.26.27.28.33 and am free from the blood of all men And when Christ shall come who after a little while will come be able to present your flocke as a pure Virgine to him spotlesse Ephes 5.27 blamelesse He that doth this shall shine as the Sunne for euer and euer Dan. 12.3 but hee that is carelesse must vndergoe a heauy account a fearefull reckoning And in conclusion that which I haue said to one I say to all Learne learne this lesson set before you the glory prepared for you and though you finde rubs in the way out-skip them all for your death shall be better then the day wherein you are borne Heb. 12 2. c. and the time of Christs second comming of more worth then all the world Trauellers must not conceiue what they for the present are being in a strange countrey but what they shall be when they come vnto their friends and eternall home for that will cheere the sad heart refresh the decayed spirits cause a man to trusse vp the loines of his minde and be trudging Remember then that thou cast thine eye forward peepe within the vaile and stedfastly thinke on the royall entertainment at thy iourneyes end Vse 4 And shall they that are guided by Gods counsell be receiued vnto glory May we not then gather a ground of comfort to stay vs from immoderate mourning for the faithfull departed 1 Thes 4.13 c. I will therefore apply it to the present occasion Be of good comfort for your friend deceased she is not dead but sleepeth and is at rest from her labours her fight is well fought and she is diuiding the spoile But because of all things immoderate affection vpon the like occasion hath too much accompanied Gods best children I will as much as in me is giue you some preseruatiues to preuent or expell a hopelesse and not to be endured heartlesse mourning Why what is she tooke from and what is the world and all therein but Vanity and vexation of spirit Is it not a Sodom where men burne in lust an Egypt where Israel is burthened by the vnmercifull Taske-masters a Babylon where the faithfull Iew hangs his Harpe vpon the Willowes and singeth his Hebrew songs in a strange land Whereto shall I further liken it Why to an Hospitall where be both deafe dumbe lame and blinde a very Pesthouse where be many sicke of euery soare die of each disease Doth not the purple red and scarlet tokens of sinne that presage a certaine and a second death breake out daily amongst the inhabitants Truely it 's a very Bedlem pestered with fooles filled with madde and franticke fellowes who know not either their owne misery or can endure to be cured by the bottomelesse depth of Gods mercy In a word it 's a sinke a whirle-poole and colluvies of all vncleannesse Shall wee then grieue sigh and torment our selues that our friends are remoued from so bad and no better an habitation Take a strict view of this world in her greatest beauty being cloathed with greene white red and scarlet with all variety of the choisest colours the Rabbets and Lambes skipping and leaping in the pleasant valleyes the fishes swimming and playing in the siluer-hewed streames of the purest waters the birds singing and pruning themselues on the sprigs and tops of the hills and mountaines euery branch bearing fruit each hearbe and flower sending forth her sweetest smell of perfume yet will not one pinching frost Northren blast or scorching heate rent her purple Robe wither her tender face wrinckle her smoothest brow and spoile her cleane of her well-tempered complexion so that her rich attire and comely glosse will but carry a cold report to the inhabitants heart as Iosephs party-coloured coate torne and all be-blouded did to old Iacob his father being represented before him and be a meane to bring amaine his gray or gay haires vnto the Graue But alas we consider not how the fashion of this world goeth away we iudge better of it then she deserues by farre and so through mis-apprehension we pierce our selues through with needlesse sorrowes We send our sonnes from countrey to Court from England to Ireland in the naked expectation of some better preferment and yet weepe mourne and bawle that our friends are gone from earth to heauen and from forreiners in a poore cottage to be the chiefest subiects in a glorious kingdome Againe is not Heauen a house where be many mansions and shall the Lord thereof want inhabitants must such seats be empty not replenished why then should he not loose the end and fruit of his creation Dauids roome must not be voyde for euer but at the time appointed by his own person supplied We must all of vs in our turnes vp to this Ierusalem for Christ our High Priest
speake moue or doe any thing And whether it be more safe to credit Paul or the Pope Iesus or the Iesuite iudge you Obiect 1 But say they why then doth God command what we cannot doe Sol. 1. That we may take knowledge of our owne weakenesse 2. Flee to him for power And 3. because hee giues his spirit with his precept therefore we must be called vpon Obiect 2 Againe they obiect saying How can God in Iustice punish vs if wee haue no power to obey Solut. Well enough for had we not power in Adam and lost it Thus shall God be true and euery man a lyar Vse 2 And is God mans principall guide Here then is matter of thanksgiuing to all that be in a good condition and are set and setled vpon a Rocke and sure foundation Iob. 10.10 c. Who powred thee out like milke thickened thee like curdes cloathed thee with skin and flesh gaue thee life and grace and preserued thy spirit Psal 22.9.10 Who lead thee in safety out of the wombe why mightest not thou haue perished with thousands in that perilous passage and thy mothers body haue become thy sepulchre But I will turne my speech to you that haue vnderstanding and iudge you what I say Who guided thee into the vnsearchable path of that hidden decree out of which so many millions are excluded Who found out that new and euer liuing way when thou by thy sinne hadst shut vp that good olde way that leadeth to heauen how comes it to passe that thy Parents were beleeuers there being at this day so many sons of Infidels tell me if thou canst the true reason that the word of truth hath run to and fro neere thy habitation how is it that thou art turned to heauen-ward so many be going backward if thy self be conuerted who directed that speech in the congregation published to all that it should open thy vnderstanding boare thy eare that was closed bend thy rebellious will to obey the pathes of those diuine precepts why were not others as well as thy selfe thus wrought vpon are thy steps straight others crooked art thou separated many hardned Is thy face towards Syon thy garments not defiled by falling and is thy course to the land of Canaan the new Ierusalem why then boast not presume not but confesse it is the Lords owne worke and let it be maruellous in thine eyes breake out into thanksgiuing confesse that it is the God of Abraham that hath wrought these great workes for thee by thee I haue seene this euill amongst many vnder the Sunne that sauing graces are but accounted as common fauours generall gifts and to be in the path to heauen reputed as an ordinary benefit such as haue had their eyes to see eares to heare and feet to runne esteeme these things as no great blessings but this argueth an ingratefull minde and gracelesse heart So to haue the eye of the vnderstanding opened the eare of the soule boared and the feete of the affection to runne aright prepared be not esteemed or as they ought regarded And is not this forgetfulnesse ingratefulnesse and a sinne to be for euer abandoned Take vp words therefore of praise admiration Make a song Exod. 10.1 with Moses for this thy great deliuerance confesse with Ioseph that the Lord sent thee this iourney Ne breake out with Dauid Lord thou hast bin my God and guide from my mothers wombe or with Ieremiah it 's thy endlesse mercy I was not long agoe consumed Yea let this alwayes be thy long I was as a sheepe going astray 1 Pet. 2. vlt. but by the hand of my God I am now turned to the shepheard and Bishop of my soule This is a vse worthy the pressing amplifying and loath am I thus to leaue it yet this little that I haue said may giue you iust occasion to search more deepely into the matter onely I wil adde one thing Wouldest thou see the wonderfull goodnesse of God towards thee in this thy pilgrimage why then looke backe so farre as the very beginning of this thy iourney which is at thy conception labour to sâ—e the dangers that thou wast subiect vnto and hast escaped consider what euils haue befallen many of thy fellow-trauellers behold the distinct acts of Gods prouidence ouer thee in particular and then be vnthankefull if thou canst for this is the way and I cannot giue thee a better And so we come to another vse of the doctrine Vse 3 Doth God guide man in his spirituall iourney Here then we must learne a lâ—sson of patience content and subiection and that for our persons actions Art thou with Ioseph sold into Egypt murmure not the Lord may haue done it to saue many a liue Ioseph and Mary must take the Babe and be gone Why Herod is not yet dead that seekes the childes life Abraham must trudge hee knowes not whither What thoe shall not the Lord be with him Iacob must to Padan-Aram for doth not his brother threaten to kill him Assure thy selfe that if thou be guided by God thou shalt neuer be led into danger or dwell longer in a bad place or strange countrey then shall be good for thee For the present thou maiest doubt of it but the end shall declare it Murmure not repine not like the old Iewes in this thy iourney be content with thy present habitation follow Gods hand to what place soeuer he shall call thee haue an eye to the cloude and pillar of his prouidence and though thou seeme to goe from home thou goest towards home out of the way thou goest the safest way and thy end shall be blessed for God as he was with Dauid shall be with thee whither-soeuer thou goest and he shall rest where thou doest though peraduenture like Iacob thou art not aware of it Againe takest thou any thing in hand and doth it not prosper according to the desired expectation be not impatient for he that guideth thee guideth all thy actions and directeth them to their proper ends Dauid did confesse that God sent Shimei to curse him and in trouble Psal 39 9. hee would holde his peace because the Lord had done it The Physition may search into the nature of the disease administer the choisest ingredients temper and mixe them with great skill obserue time and all conuenient circumstances yet for all this if God giue not a blessing old Chancers rule holds Then farewell Physicke For God is aboue Nature who first made Nature of nothing Wee must all doe this in our seuerall callings vse wee the meanes and referre the successe to the Lord imitating that religious resolute Woman who after prayer and fasting thus concluded Ester 4.16 Now if I perish I perish Vse 4 And in the last place let it teach vs all to runne to the Lord to be guided by him and to commit our selues and waies to be gouerned of him All the faithfull haue done this in
full of milke and their bones runne full of marrow Ier. 5.28 they are waxen fat and shining But where grace entreth like a pinching frost it maketh the flesh wither and fall freezeth the very marrow and congealeth the fatnesse so that the body often is weake and pineth away Psal 39.11 3. That much goods and Grace are not inseparable companions These two meete not as the Sunne and Moone runne their course night and day in one and the same subiect Therefore saith our Lord Matth. 19.23 How hardly shall a rich man enter into the kingdome of heauen and be saued Sometimes we grant they may but seldome It is said that Naaman the Syrian 2 Kings 5.1 was a mighty man and valiant but a Leper great for riches peraduenture valiant for body so that it may proue this at the least the former Doctrine But what rich or strong man amongst vs beleeues this report 4. That wicked persons often prosper Their Bullocke gendreth and faileth not Iob 21.8 9. c. Their Cow calueth and casteth not her Calfe They send foorth their children like sheepe and their Sonnes daunce Their Seede is established and they grow vp in wealth 5. That not to be afflicted is a marke of the wicked They haue no changes therefore they feare not God Psal 55.19 whereas the godly are chastened euery morning else bastards not sonnes Heb. 12.8 6. That peace in death is no sure signe of a better life They that liue like Lyons and dye like Lambs may not haue their names writ in the Lambes Booke of life But if a good life be the Antecedent this no bad but a desireable consequent this crosseth the iudgement of the common people Oh say some how quietly he dyed But I say how well hath hee liued Let vs then iudge men by their liues not by their deaths lest we acquit the guilty and condemne the innocent For all outward things come alike to all men iust or vniust This is one of those euils Eccles 9.1.2.3 that the wise man saw vnder the Sunne Againe from their Effects or Actions might many things be obserued as 1. That when wicked men haue most then they sinne most Hence it is that some hauing much money turne biting Vsurers and deuoure by oppression The bountifulnesse of God towards them doth not though indeede it ought leade them to repentance Rom. 2.4 And from the foure following accidents we note a foure-fold instruction First that notwithstanding the wicked be rich and strong yet they stand vpon a sandy foundation They are set on slippery places either vpon the Ice on the which if they slippe or it breake they be drowned spoyled or vpon a Quag-mire that is growne ouer with a thin skinne through which if they shrinke they sticke fast and are all be-mudded Secondly that wicked men shall dye certainly and suddenly Iob 12.2 in a moment the Text saith They spend their dayes in pleasure and suddenly goe downe to the graue Thirdly that prophane persons shall rise and come to iudgement And lastly that at the day of iudgement they shall haue their full torment Dan. 12.1 For they shall rise to shame and contempt eternall And thus we leaue them where God shall leaue them wishing their harmes may make vs to beware And so proceede we to the godly person of whom wee haue many things to say but because time will not permit vs we will omit them onely reducing them to these heads 1. A Conflict and 2. The Issue of it In this Combat note 1. Who they be that quarrell 2. The causes of it It is the Flesh and Spirit Faith and Infidelity that striue these twins are in euery regenerate person man or woman Sinne must not be counted as a meere priuation or nothing but we must conceiue of it as a strong man or corroborated habit Rom. 7.24 c. The ground of the quarrell groweth either from the fell opposition that is betwixt them for these are contrary one to the other Gal. 5.17 or the diuers condition of the wicked and the godly When the prophane man prospereth and the righteous are in aduersity it worketh strangely euen in the most sincere hearted Therefore the wicked are counted blessed For they that worke wickednesse Mal. 3.15 they are set vp and such as tempt God they are deliuered From this consideration this good mans steps had almost slipt and he embraced the world yet he hauing recourse to the word of God saw his owne folly and their miserable end so that though the combat for a time was fierce and the issue thereof doubtfull notwithstanding Faith preuaileth at the length and winnes the field triumphing with this confession Lord thou wilt guide me c. But before wee come to the words let vs obserue some things by the way And here we may see that 1. The prosperity of the wicked fretteth the godly There is a secret enmity betweene the seede of the Woman and the Serpents Also that 2. In the time of temptation the flesh will play its part Furthermore that 3. He that would see the present and future condition of good and bad must haue recourse to Gods word not flocke to the Stage or prophane History for they may deceiue this Booke cannot And so we come to the words in hand the which haue a double reading at the least Some reade them prayer-wise Lord guide me c. But I rather choose to reade them as a Confession being a speech of great reioycing and a declaration of the fruit of his faith that followed this great and terrible combat In the which we may obserue a double proposition and in either of them two principall things comprehended In the antecedent part this good man saith First that the Lord will guide him Secondly he acknowledgeth wherewith viz. by his counsell In the consâ—quent proposition hee confâ—sseth that he will also glorifie him and telleth the time when or order how after he had guided him by his counsell Thus you see the parts of it Now we come to shew you the meaning or sense of the words Thou that is GOD Father Sonne and holy Spirâ—t for all three consent in euery action done towards the creature what one doth all doe mediately or immediately yet in a diuers manner God the Father is said to guide by the word Christ by his example and the Spirit by immediate motions and irradiations iniected vpon mans vnderstanding yet with one ioynt consent all tend to one and the same thing There be Relatiue properties in the Deity that are peculiar to the distinct persons As the Father to beget the Sonne to be begotten and the Spirit to proceede but these wee speake of are internall not externall actions vpon the creature Shalt or wilt This word containeth in it the faith and confidence of the person how that hee did depend vpon God and assure himselfe that he would be his guide for future
time as well as for the present season Guide This word seemes to be borrowed from a Traueller and so all the Text is metaphorically set downe or by way of similitude the sense is that the Lord would direct quietly and securely conduct leade and gouerne him in these his spirituall trauels Mee That is Asaph Dauid Moses or some such Seer or faithfull person By thy counsell In Scripture counsell hath many acceptions which wee omit for in this place is meant the Lords counsell And it is two-fold secret or reuealed Iob 15 8. Who hath knowne the secret viz. counsell of God that is what things hee purposed with himselfe to bring to passe from all eternitie Quest How can counsell be ascribed vnto God for hee seeth at the first with one act what is best Respons 1 It 's true God doth so yet as we discerne and whilest wee behold things how successiuely they come to passe and are effected by secondary causes we acknowledge it to be in him and so attribute counsell vnto him Respons 2 Againe because the Lord doth all things in iudgment and with deliberation Gen. 1.26 Iob 12.13 I speake after the manner of men not rashly or ignorantly Now for the Reueiled counsell of God the which is here especially meant that may be double also being considered in his workes or in his word In his workes Isai 46.10 Prou. 19.21 and that of Creation Prouidence For in both doth the counsell of the most High declare it selfe But I vnderstand principally in this place to be meant the word and reueiled will of God both Law and Gospell the one was declared bâ—ing writ in Adams heart at the Creation the other part after mans fall in the meanes of his recouery and Redemption when indeede was manifested the depth of his counsell things that before they were reueiled past finding out after to man most wonderfull And in Scripture both the Law and the Gospell are called Gods counsell Ier. 23.22 Luk. 7 30. and as instrumentall causes of necessity to bring man to his eternall home And thus much for the first proposition And afterward that is when my change or time of dissolution commeth Iob 145.14 which is the end of this his pilgrimage Receiue me Take me into thy protection when I shall depart hence Into glory For the words Etymology it signifieth weight grauity Paul alludes to this 2 Cor. 4.17 Some reade In glory hauing respect to his person without spot or wrinkle For Reuel 21. vlt. 1 Tim. 3. vlt. No vncleane thing shall enter into the kingdome of heauen or into glory meaning heauen the glorious place of the blessed both may be meant And he hath no doubt relation too to the day of iudgement Phil. 3. vlt. when the body shall also be made glorious So that the plaine and full meaning of this parcell of Scripture is Lord I confesse that when I with the eye of flesh and blood viewed the prosperity of the vngodly how that they were lusty and strong abounding in all wealth liuing in great pleasure and had no bands in their death moreouer breaking forth into enuy malice oppression pride cursed speaking and to blaspheme thy Name it selfe and yet not plagued like other men who did liue in awe and feare of thy Maiesty carefull to keepe all thy commands and to approue their hearts to thee in all their proceedings I was sore troubled and wonderfully perplexed insomuch as I had almost fainted and publiquely proclaimed that I had and others of thy righteous seruants also cleansed our hearts in vaine and in innocency washed our hands to no purpose Thus brutish was I and full of infidelitie But at the last hauing recourse vnto thy word the Rule to decide all these things I then saw notwithstanding all their pompe pleasure and prosperity that they stood vpon a tickle foundation shall dye certainely suddenly rise againe and come vnto iudgement when they shall receiue their full punishment for their sinne And I also am verily perswaded that though I am naturally subiect to wander and goe astray yet thou wilt direct guide and safely leade me on in this my spirituall and perilous passage thy word reuealed to me being my refuge as heretofore and the meanes to conduct me next thy Maiesty vntill my abode here in this world shall be no more And hauing done this I am further assured that my soule without spot or wrinkle shall be receiued into thy heauenly kingdome where in peace and safty it shall remaine vntill that great day when all shall awake out of the dust and then shall soule and body be revnited changed into the glorious image of thy Sonne and for euer remaine in the mountaine of thy holinesse And now let vs proceede to some points of instruction We hauing heard of this great conflict betwixt the new man and the old flesh and spirit faith and infidelity yet corruption being at the last ouercome and conquered hence I gather this Doctrine that Doct. 1 True Faith may faint but it neuer faileth vtterly The degree of it probably may be decayed wasted the acts and effects of it certainely weakened decreased but the essence of it shall neuer be totally or finally consumed destroyed Iacob may wrastle with the Archangell his sinew shrinke thigh fall and his steps be found halting yet shall he be named Israel Gen 32.28 because he found fauour and preuailed with God Sampson by the deceipt of dauncing Dalilah may haue his head cut haire shorne and strength goe from him notwithstanding in tract of time his head shall grow his vigour returne his prayer be heard Iudg 16 hee kill the vncircumcised Philistims and haue his name enrolled for euer amongst the faithfull Heb. 11.32 Acts 7.32 The presence of God may make Moses the man of God to break out I quake and tremble Isaiah Woe is me I am vndone Manoah also Isa 6.5 Iudg. 13.21 We shall surely dye Notwithstanding all this they shall conquere ouercome passe to their iourneyes end in peace win the combat for the acts of faith be but for a time suspended the essence is not annihilated vtterly consumed Valiant Gedeon may cry aloud How can the Lord be with vs seeing all these euils be come vpon vs where be his miracles of old our fathers told vs off hath not God forsaken vs Yet Iudg. 6.13.14 shall he not anone heare a voice Goe in thy might for thou thou that thus doubtest fearest shalt saue Israel And may not iust Iob thinke himselfe to be the subiect of Gods wrath the very Butt of his iustice and in his owne feeling finde the arrowes of the Almighty drunke with his spirit Iob 6.4 But let him stay a little while the Bowe shall be â—â—â—ent the string slacked these peircing shafts shut vp in the Quiuer and his end become blessed Iam. 5.11 I might here make mention of Ieremiahs complaining and accusing the Almighty Ier.