Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	church_n	speak_v	tradition_n	3,303	5	9.0172	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91899	Safe conduct, or The saints guidance to glory. Opened in a sermon preached at Dunstans in the East London. November the second, MDCLIV. At the funerall of the vertuous and religious gentlewoman, Mris. Thomasin Barnardiston, late wife of Mr. Samuel Barnardiston, merchant. / By Ralph Robinson, pastor of Mary Wolnoth, Lumbardstreet, London.	Robinson, Ralph, 1614-1655.	1655 (1655)	Wing R1711; Thomason E823_7; ESTC R203376	61,656	101

Law is Light If any Doctrin of faith if any precept for Life and manners abide obscure to us it is not because the Scriptures are dark but because our understandings are blinde or because through slothsulness we neglect to use those Spiritual keys of Prayer Meditation comparing one text with another which God hath appointed as helps to unlock the meaning of his Word All the words Prov. 8. 9. of Wisdom are right to them that finde knowledge and plain to him that understandeth He is either grosly ignorant or desperately envious that chargeth the Word of God at least in the principal Doctrins thereof with obscurity God who is the great Master both of Understanding and Language knows how to speak plainly that the meanest capacity may be edified The Sun in the Firmament doth not shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost with more clearness than the Sun of the Scriptures doth to those that do not wilfully shut their eyes against it Whatsoever is necessary is plain evident perspicuous to him that desires understanding This makes it fit to be a guide Secondly It is a perfect word there is nothing 2 It is perfect needful to be beleeved for Salvation nothing necessary to be done but it is to be found in the Holy Scriptures either in express tearms or by necessary deduction and consequence All false ways are here discovered all Sins are here forbidden all Holiness is here commanded The Prophet David tells us that The Law of the Lord is perfect converting the Soul Psal 19. 7. and the Apostle saith that All Scripture is given by inspiraetion of God c. That the Man of God may be perfect 2 Tim. 3. 16 17. throughly furnished unto all good works and therefore is a Curse denounced against those that either adde or take away any thing from it Revel 22. 18 19. The Scripture is profitable for Doctrin for reproof for correction for instruction in righteousness as the Apostle speaks and therefore perfect It proceeds from a most perfect voluntary cause and therefore must needs be exactly every way perfect The Church of God needs not the help of any unwritten mouldy Traditions to compleat the Holy Scriptures of truth We are not commanded to beleeve Human Traditions or the Doctrins of men but such things as are promulged and written by the Prophets and Apostles Those that argue without the Scriptures do but tye Ropes of Sand such Arguments have no strength in them Ego vocem magni pastoris inquiro saith Austin Lege mihi hoc de Prophetâ recita de lege Aug. lib. de pastore cap. 14. recita de Evangelio recita de Apostolo I enquire what the great Shepherd saith read me such things out of the Writings of the Prophets rehearse out of the Law out of the Evangelists out of the Writings of the Apostles whatever is not according to the Law and the Testimony is to be rejected as that that hath no light in it As the Word of God is a pure Word so it is a perfect Word because of its perfection it is fit to be a Guide Thirdly It is a sure Word it is infallible The Apostle speaking of the written Word saith We have 3 It is sure a more sure word of Prophecy whereunto yee do well that yee take heed He had been discoursing of that voyce 2 Pet. 1. 19. which came down from Heaven at the transfiguration of Christ in the Holy Mount and yet he saith That the word of Prophecy which God hath put into the hands of the Church is a more sure guide than that he doth not say a more true Word for that voyce came from the excellent glory but a more sure word All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelations are to be tried by the written word of Prophecy The Apostle commands us to try the Spirits 1 Job 4. 1. We have no other standard to try any Doctrins which men pretend to bee from the Spirit but the Word of God which we are sure was indited by the Spirit and because it is the breathing and inspiration of the holy Spirit it must needs bee infallible as the Spirit is And it is a sure word in regard of the stability of it as well as the infallibility of it it is a Word that abides for ever It is Davids comfortable meditation For ever O Lord thy Psal 119. 89. Word is setled in heaven The Mountains may fail and the Hills may be removed but the Word of God stands fast for ever Thy testimonies O Lord are very sure Psal 93. 5. The Church and People of God have no other foundation for the assurance of their Salvation but the unchangeableness of Gods Nature and the certainty of his Word and being a sure Word it is fit to be a guide Fourthly It is an Uniform word The Holy ● It is uniform Scripture is in all things constant and like to it self There is no discord or jarring but a sweet Harmony and concord in all tho●e blessed writings some appearing disagreement there may seem to be but no real contradiction He that compares one place with another shall finde a sweet consent in all That there is any shadow of dissent between one text and another ariseth not from any dissimilitude of Scripture to it self but from the Readers ignorance or unexperiencedness in the word of righteousness That which is forbidden by one Prophet is forbidden by another that which is enjoyned by the Prophets is enjoyned by the Apostles in their writings The Apostle Paul proves his Doctrin concerning the Messiah out of the Prophets and out of Moses he said No other things than those which the Prophetss and Moses did say should come And the Apostle Peter in that excellent Acts 26. 22. 23. Sermon which he preached to Cornelius and his Friends shews how unanimous the Prophets were in their Writings about that Doctrin To him give all Acts 10. 43. the Prophets witness that through his name whosoever beleeveth in him shall receive remission of sins And hereby indeed it appears that the Scriptures are of Divine authority because there is such a perfect harmony in them Though they were penned by several men at several times and these distant one from another not advising or conferring one with another yet they often speak the very same words and always when they write of one subject the same sense without the least contradiction which is an unquestionable Argument to prove that they were dictated unto them by the same Spirit And because of this consent they are fit to be the Beleevers guide And as the Word of God is so fit for this work so Secondly The Spirit of God is a fit Guide This will evidently appear by the ensuing considerations The Spirit of God a fit Gu●de because 1 The Spirit makes the word plain First The Spirit of God is able to expound the VVord of God and to make it plain

pageantry Secondly The Glory which the Psalmist doth now meditate on was a heart-quieting glory The thoughts of this Glory whatsoever it was allayed that indignation which hee had in himself because of the prosperity of wicked men and therefore it must needs bee heavenly Glory such glory as the ungodly shall never enjoy for it is opposed to their glory No worldly glory can suppresse such mutinous rageings as were now in Davids heart worldly glory doth rather swell these waters than asswage them The greater advancement an ambitious heart hath the more doth it boil with envy at the glory of others Thirdly The words following do as I conceive clearly determine the sense to everlasting glory whom have I in heaven but thee and there is none on earth that I desire besides thee The glory hee hath in his eye is that which consists in the enjoyment of God Now God is not enjoyed to a Saints full contentment till the Soul be landed in heaven Having given the sense of the Text I shall come to the Observations And I shall begin with the former branch of the Text. Thou shall guide mee with thy Counsel I shall consider this branch both as Davids desire and as Davids priviledge If wee look upon it as Davids prayer The lesson will be this That it is the desire of true beleevers to be guided in this life by the Counsel of God If we consider it as Davids privilege the point will bee this That all true Saints shall be guided in this life by the Counsel of God I shall handle these two points distinctly and then make a joint Application of both And I beginne with the first which ariseth from the Text considered as Davids prayer The First Doctrine T is the desire of Saints to bee guided by Gods Counsel It is the earnest desire of all reall Saints of all true Beleevers to be guided in this life by the Counsell of God The same spirit which taught David teacheth other Saints to make this desire to God If wee should travel over all nations and consult the children of God one by one from the rising of the Sun to the going down thereof there would not one of that vast number refuse to subscribe to this prayer Lord be our guide There is not a day passeth over the heads of any of those that use to call upon the name of the Lord but they do make this request to heaven under some expression or other that they may have the blessing of divine guidance Scripture proofs Psa 5. 8. The Prophet David very frequently in his retired Devotion beates upon this string Lead mee O Lord in thy righteousnesse because of mine enemies make thy way plain before my face Hee saw himself beset with cruell enemies which indeavoured to make a prey of him and therefore goes to a righteous God for defence and preservation for this Text as Molerus well observes is to be understood of Gods preserving Justice and not of his condemning Justice And in another place shew mee thy waies O Lord teach mee thy paths Psa 25. 4. 5. lead mee in thy truth and teach mee His heart is so exceedingly drawn out after this blessing that he doth in various expressions repeat it again and again And to the same purpose elsewhere For thy name sake Psa 31. 3. lead mee and guide me And when hee was in that benighted condition that hee did walk in thick darkness and saw no light hee goes to the God of his exceeding joy and tenders up the same prayer O send out thy Psa 43. 3. light and thy truth let them lead me let them bring me unto thy holy hil and to thy Tabernacles He knew though he was in darknesse yet God could light him a Candle and make his darknesse to be light And yet again as if hee would never let this request depart out of his heart Order my steps in thy word and let not any iniquity Psa 119. 132. have dominion over mee For the more profitable handling of the point two things are to be opened First what is to bee understood by this expression The Doctrine opened Gods Counsel Secondly Why Beleevers do so importunately pray for this divine guidance First The guiding Counsel of God comprehends Gods Counsell what it comprehends three things 1 The word of God 2 The Spirit of God 3 The wise Providence of God First The word of God Thus divers Interpreters 1 The word of God In tua lege in tuis praecep●is deduxisti me Menoch in loc carry it I mean the written word This is frequently called the Counsel of God because therein is contained whatsoever God would have men beleeve or do for his Glory and their own Salvation The written word is the Divine Rule which God hath given In observatione praeceptorum So Carthus both for matters of Doctrin and matters of Practice or obedience The Holy Ghost charging sinfull men with disobedience against the word of God doth express it in these terms yee have set at nought all my Counsell and again They would none of my Counsell Pro. 1. 25. 30. And the Apostle Paul speaking of his ministeriall faithfulnesse in making known the mind of God perfectly unto the Church represents it under the very same expression I have not shamed to declare unto you Acts 20. 27. all the Counsell of God The holy Scriptures are called a light shining in a dark place A Lamp unto our feet 2 Pet. 1. 19. Psa 119. 105. They are the Rule of faith and manners the very expression of the wisdome of God Austin calls the Scripture the Epistle of God to the Creatures by Quid est scriptura sacra nisi quaedam Epistola Omnipotentis Dei ad creaturam suam in qua verba Dei so●ant cor Dei discitur Aug. which they understand the very heart of God Almighty God hath in the sacred Scriptures as it were unbowelled himself and unfolded all his Counsell to the creatures as farre as it is necessary to be known for their direction and guidance to everlasting life The Holy Scripture is as one calls it very fitly Fidei mensura morum errorum censura ad coelos viam monstrans cynosura The measure of faith the censure of manners and errors and a guide that shews us the way to eternall happinesse in heaven It is os spiritus Sancti manus Spiritus Sancti the very mouth of the Holy Ghost whereby the Elect are called and the hand of the Holy Ghost whereby such as are called and faithful and chosen are guided to life and peace Shut up the Scriptures and men will be in the dark as to the understanding of Gods Counsel Take away the Scriptures and there will be no certain Rule to direct men what is to be done or what is to be beleeved Should this blessed word be lost the Elect would want a Counsellor and

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 swarvings deviations Eliah a holy prophet of God was sometimes found as a bird wandring from her nest what dost thou here Eliah Peter and Barnabas 1 King 19. 9. two stars of the first magnitude one of them at least an Apostle of Jesus Christ both of them Pillars in Gods Church were reprehended by Paul for not walking uprightly according to the truth of the Gospel Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G●l 2. 14. the righteous man the father of the faithful was through carnall fear turned twice out of the way of God Noah an upright man in a perverse generation had his turnings a side hee beganne to be an Gen 9. 20. 21. husbandman and planted a vineyard and hee drunk of the wine and was drunken he was uncovered within his Tent. Beleevers though they be more then men yet they are still men and because they are men they may be over taken The Apostle supposeth this and therfore gives advice to such as stand how to recover them that are fallen Brethren if a man be overtaken Gal 6. 1. Opened in a fault yee which are spirituall restore such a one in the spirit of meeknesse In this Text wee are taught these three lessons First The difference between the sins of the godly and the wicked The wicked man over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes sinne the godly man is overtaken by sinne the wicked man runnes after sinne as men runne after a prey though sin runne from him yet will hee follow it the godly runne away from sinne as men do from their enemies they would be glad to flee out of the reach and out of the sight of it the wicked man prevents sinne the godly man is prevented by sinne Secondly It teacheth us that the best of saints being but frail men are liable to these sinful surprisals Quod cuiquam cuivis that which befalls one Saint may befall every Saint Thirdly It teacheth us that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vos qui Spiritus virtute sustinemini Beza in Loc. by the power of Gods Spirit that any Saints are preserved from these falls The Apostle calls those that stand Spiritual men because it is by the strength of the Spirit that they are upheld True Beleevers have so much acquaintance with their own hearts that they know if a strong temptation assault them they shall miscarry if God leave them and therefore they have cause to be so earnest with God for his guidance And this the rather because 2 They know they are not able to be Guides to themselves 2 They cannot guide themselves or to preserve themselves from wandering Gods people are a Generation of Self-distrusters they dare adventure upon God without hesitancy in all Cases be they never so difficult they dare not depend upon themselves in any thing though never so facile and feasible they have read that text which Jer. 10. 23 tells them That the way of man is not in himself that it is not in man that walketh to direct his steps This they beleeve to be the Word of God and therefore dare not rest upon their own counsel They have studied Gods All-sufficiency and the experience they have of their own frailty causeth them to acknowledge Self-insufficiency for any Spiritual undertaking All Beleevers pray also that Prayer daily Domine libera me a meipso Lord deliver me from my self They know every man is vanity but of all vain men they beleeve themselves to be most vain They have learned from Solomon that He that trusteth in his own heart is a fool and their own Prov. 28. 26. experience is to them a Commentary on that text Of all Deceivers they have found their own hearts most deceitful and therefore dare not commit themselves to the guidance of such Traitors The people of God know that he that will be a Self-guider shall really prove a Self-destroyer the sense of Self-impotency makes them fly to God for the guidance of his Counsel And that especially because Thirdly They know and are perswaded that God 3 Gods Counsel is a sufficient guide is able sufficiently to guide them It is grown into a Theological Proverb They are well kept whom God keeps they shall be exactly guided whom the great God will please to guide Hold thou me up saith the Kingly Prophet and I shall be safe There is no safety Psa 119. 117 without Gods support and when God will put under his hand there is no fear of falling That you may see how fit the Counsel of God is for this work of Spiritual guidance it will be needful to say something particularly of the nature of the Word of God of the Spirit of God and of the Providence of God which I shewed you the Psalmist hath reference to in this expression of Gods Counsel First The Word of God is in every respect fit for The Word of God a fit guide this work of guiding the Children of Men while they are Sojourners in this world This will appear if the following properties of it be well studied As First It is a plain word The Papists that they may 1 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 Scriptur 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 beleeved for Salvation Though some things are hard to be understood which therefore they 2 Pet. 3 16. that are unlearned and unstable wrest unto their own destruction as the Apostle speaks yet all things that are necessary to be done or beleeved for Salvation are so plain that he that runs may read them If any thing be more obscurely delivered in one place it is fairly interpreted in another place The Commandement saith Solomon Prov. 6. 23. is a Lamp and the

to our under standing The Holy Ghost is the Churches Interpreter he gave the Scriptures and he can reveal unto us the sense and meaning of the Scriptures He is called the Spirit of Wisdom and Revelation because it is his work to make known to the Church the Spiritual Eph. 1. 17. sense of that word which God hath given to be the rule both of faith and manners Our Saviour when he was about to leave the world tells his Disciples That he would give them his Spirit to bee a guide in his absence He shall lead you saith he into Joh. 16. 13 14. all truth Now how the Holy Ghost should perform this work is laid down in the next Verse He shall take of mine and shew it unto you he shall so powerfully press the Doctrin of the Gospel upon their spirits that they should understand it to be Christs Doctrin It is by the effectual perswasions of the Spirit that wee beleeve the Divine authority of the word Secondly The Spirit of God is able to incline 2 The Spirit bows the heart to obey the Word Ezek. 36. 27. and move the heart to yeeld obedience to the Counsel of the Word It is Gods promise in the Covenant of Grace to his people that he will put his Spirit within them and cause them to walk in his Statutes and that they shall keep his Judgements and do them Did the Spirit only shew the Beleever the rule according to which God would have him walk and not enable him to a ready and cheerful endeavour to conform to it he would fall short of eternal life for man by Nature doth not only want light to see his way but a heart to walk in the way when it is discovered It is a good prayer which David makes to this purpose Incline mine heart unto thy testimonies and not to covetousness Psal 119. 36. The Spirit of God sweetens the rule and renders it acceptable and grateful to the heart The heart of man needs not only Moral perswasion but the strength of effectual and determining Grace to engage it to obedience The heart is naturally imprisoned that it cannot move God-ward until it bee set at liberty the Holy Ghost therefore which God hath given to be a guide draws it and then it runs I will run the way of thy Commandements when thou shalt Psal 119. 32. enlarge my heart Heart-enlargement is as necessary for the Christian Travellor as Heart-inlightning Draw us saith the Church and we will run after thee The Spirit of God draws no man to Heaven against his Cant. 1. 4. will but yet he must and doth over-power the Will and make it willing Trahe quodammodo invitam ut facias voluntariam as Bernard glosseth upon that text Bernard in Loc. The renewed Soul findes too often an indisposition in it self to follow Christ and therefore doth still desire the attractive power of the Spirit Thirdly The Spirit of God is able to preserve the 3 The Spirit preserves from fainting Soul from tiring in the way and herein it excels all other guides No guide can give the Travellour strength when he is weary but the Spirit of God can and doth give fresh strength unto all those whom he guides The Prophet David having had experience of this in himself writes it down for the comfort of others He restoreth my soul he leadeth me in the Psal 23. 3. paths of righteousness for his names sake The Spirit of God hath a restorative vertue as well as an inlightning vertue Historians tell us that the rod of Myrtle in the hand of Travellours preserves them from weariness I know not how true that is but I am sure the Spirit of God in the heart of the Spiritual Travellor doth give him fresh strength when he is weary They that wait upon the Lord shall renew their strength they Isa 40. 31. shall run and not be weary they shall walk and not faint The way of the Lord could not bee strength to the upright if the Spirit did not increase strength to such as walk in those ways The Holy Ghost is not only a Guide to the Beleever but his viaticum upon which he feeds till he come to the end of his Journey The Spirit of God doth by those continual influences which he gives out to the Saints in their Pilgrimage put new life into their hearts that they cannot tire till they come to take up their lodging in Heaven He anoints their heads with the fresh oyl of his Grace whereby they are enabled to go from one measure of strength to another till they appear before God in Sion 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 barrennesse but the trees that are planted in Gods house are never past bearing whence is it that the people of God dye bearing fruit but from the continuall influences of the Spirit of Grace If it be demanded how the holy Ghost preserves the Saints from fainting I answer briefly First He carries the divine promises open before them in his hand those great and precious promises as the Apostle By revealing the promises 2 Pet. 1. 4. calls them hee claps warm upon their hearts every morning and how can those tire so as to fall down who have such sovereign plasters upon their souls The promises of God are such water of life as that they will make the hearts of dying men live when Jonathan was faint hee did but dip the end of his rod in the hony comb and his Eyes were inlightned 1 Sam. 14. 27. The Spirit of God causeth the fainting travellors to dip their rods every day in the hony-comb of some promise and by such Cordialls recovers their decayed strength Secondly Hee gives them some glymses of the By giving some tasts of glory glory of that heavenly Country whither they are going Though the full meal of glory bee reserved till the saints come to heaven yet they have some litle tasts of it in this life The Scripture makes mention of the first fruits of the Spirit what are these but the foretasts Rom. 8. ●3 of eternall life they are some drops of that new wine which beleevers shall drink with Christ in the Kingdome of God they are as little bunches of grapes sent down from the celestiall Canaan The Spirit of God doth as it were cause them to peep into heaven and the least glimmerings of glory are sufficient to make the lame man leap as an Hart. The Apostles though they met with much affliction in the way to heaven yet they tell us they fainted not what was it that upheld them wee look not at the things 2 Cor. 4. 18. which are seen but at the things which are not seen The Spirit sometimes carries the Saints up to the top of

continually guide you There are many Seducers gone out into the World there are seducing Devils and seducing Men who are the instruments of the Devil walking about to deceive the simple and which is worst of all every man hath a seducing heart of his own which without any force is ready to turn aside from the ways of truth and holiness If God do not guide us we shall eternally miscarry God threatens Moab Jer. 48. 12. to send unto him wanderers that shall cause him to wander This threatning is accomplished in our days God in his just judgement hath for our sins sent among us many wanderers We have many Spiritual Vagrants but we want a Spiritual House of Correction for the punishing of these Vagrants There are many wandring Stars in the Firmament of our Church at this time and which is and shall be for a lamentation many are misled by them There is a generation of Ranters Seekers Quakers risen up among us Prophaneness is now stampt with the name of Religion and this Religion hath many professors The holy Scriptures of God are cried down by some with much boldness The Divinity of Christ our Lord denied the Doctrin of the Trinity scorned Sabbaths Ministry and Ordinances trod under foot There are among us Jesuits who endeavour with all their might to captivate us to the Romish Idolatry and to bring us again into that bondage By reason of all these are the ways of truth evil spoken of And how much impiety of life have these wicked Opinions and Heresies introduced Pride Drunkenness Swearing Lying Cheating and all manner of ungodly practises are to be found amongst us Who can stand in such an Age if God do not guide him And therefore if you would not bee carried away with this deluge of wickedness pray pray pray that God would guide you with his unerring counsel I have done with the former Branch of the text The second Branch of the text which I called The godly mans happiness in this Life I go on to the latter which is the Beleevers happiness in the other Life this is laid down in these words And afterward receive me to glory What was needfull to be said for the opening of the words hath been already dispatched All that is now to be done is to lay down the Doctrin and it is this That those that are guided in this life by Gods Counsell The Doctrin laid down shall afterward bee crowned with glory Those that march under the Devills conduct serving divers lusts and pleasures shall take up their eternall Quarters with him in Torment but those that are led by the guidance of God shall have an everlasting habitation with him in glory Glory is that state of happinesse which the Saints The Doctrin opened shall enjoy in heaven This happy condition is represented in the holy Scriptures under severall notions It is called Rest Unto you that are troubled rest with us 2 Thes 1. 7. Peace so the Prophet calls it Isa 57. 2. He shall enter into Peace It is called joy our Masters joy Enter thou into the joy of thy Lord Matth. 25. 21. It s called Life Matth. 19. 17. And everlasting life Joh. 3. 16. It is called a Kingdome Luk. 12. 32. The Kingdome of Heaven Matth. 5. 3. It is called Salvation Heb. 9. 28. T is called a crown Rev. 3. 11. A Crown of life Rev. 2. 10. A Crown of righteousnesse 2 Tim. 4. 8. A Crown of glory 1 Pet. 5. 4 It is called refreshing Acts 3. 19. It is expressed by sitting with Christ in his Throne Rev. 3. 21. by eating of the Tree of life which is in the midst of the Paradice of God Rev. 2. 7. It s called Abrahams bosome Luk. 16. 12. many excellent names are given to it and in the Text it is call glory In the prosecution of the point I shall lay open these three particulars First I shall speak something of the nature of this Glory Secondly I shall endeavour to make good the Doctrin that they that are guided by the Counsell of God shall enjoy this glory Thirdly When it is that the Saints do enter upon the actuall possession of this glory And I shall be very brief in all these First For the nature of this glory I must premise The nature of this glory this that it is impossible for any earthly creature fully to set forth this glory to the life or to make a perfect description of it It is called unspeakable glory It is not only unspeakable but unconceivable Saith the Apostle Eye hath not seen nor ear heard neither have 2 Cor. 12. 4. entred into the heart of man the things which God hath prepared for them that love him It is as possible to 1 Cor. 2. 9. Regnum Dei omni fama majus omni laude melius omni scientia innumerabilius omni gloria quae pu●atur excellentius Austin paint the glorious Sun with a coal as for any humane tongue to be able to discover perfectly this heavenly glory Should all the Angells of God set themselves to write Treatises of this glory they would not be able to eternity to tell the world perfectly how glorious it is That which I purpose to say concerning it I will sum up in these following particulars First That glory which the Saints shall be received 1 It is a compleat glory into after this life is a compleat and perfect glory It is a heaven full of glory The greatest glory which men possess in this life is but scanty and imperfect there is still something to be desired but the glory of the other life is in every respect perfect The Apostle 2 Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cals it a farre more exceeding weight of glory It is a weighty glory this shews the substantialnesse and solidnesse of it All the glory of this world is but a meer shadow of glory it makes some shew but it hath no weight but the glory of heaven hath substance in it And then it is a farre more exceeding weight Interpreters are troubled how to render the words Beza reads it an excellently excellent weight of glory It is a degree above the Superlative Add one Hyperbole to excellenter excellentis gloriae pondus Beza another and the glory of heaven will still exceed all expression The glory of heaven is perfect both in respect of parts and in respect of degrees There is no kind of glory there is no degree of glory which creatures are capable of but the Saints enjoy it in heaven In thy presence is fulnesse of joy Psa 16. 11. whatsoever is possessed in heaven is possessed fully There is fulnesse of knowledge fulnesse and perfection of love fulnesse of union fulnesse of communion And then it is perfect glory because it is universall The whole man is made glorious The soul the body every faculty every member is invested with that glory which is proper to each The