Two Oriental Pearls - Grace and Glory
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Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
TWO ORIENTALL PEARLES, GRACE AND GLORY, Published by M r . ZACHARIE BOYD, PREACHER of GOD'S WORD, at GLASGOW.
Job. 42.5.
I have heard of Thee by the hearing of the ear, but now mine eyes seeth Thee.
Psal. 102.6.
I am like a Pelican of the Wilderness.
EDINBVRGH Printed by JOHN WRITTOUN. 1629.
TO THE NOBLE, AND POTENT LORD JAMES MARQVIS OF HAMILTOVN, EARLE OF ARANE, AND CAMBRIDGE, LORD AVEN, AND INNERDAILL, MASTER OF HIS MAIESTIES HORSES, AND ONE OF HIS MAIESTIES PRIVIE COVNSELL.
MY most Honorable good Lord,
THE Great GOD who honoreth these that honor him, hath honored your Lo. with many graces both spiritually and temporally: As for the spiritual, of the love of the truth, and courage for the same, your L. hath already given a certain proof: we all look for more as occasion shall serve: In whomsoever the spirit of JESUS truly is, that man will go from grace to grace: He (said our Master, ) that abideth in me, and I in him, the same bringeth forth much fruit.
As for the TEMPORALL, your L. is the first of the Royal blood in this Land after his MAIESTIE: You are the Son of the most wise and worthy Father, who in his life was a most fast friend both to CHURCH and Commoun-wealth.
The Lord also hath made you the Son of a most Religious and Noble Lady, even of a Lady LYDIA, whose heart the LORD in great mercy hath opened, for to let in and lodge the KING of GLORY. After my sixteen years absence in France at my return I arrived at KINNEILL, where her Ladyship received me with such courtesy, that shall never want my most heartly and humble thanks.
In testimony of my great desire to serve your L. I present you with these two m • st precious ORIENTALL PEARLES, viz. GRACE and GLORY, which are from him, whom ZACHARIE in his Song calleth ORIENS ab alto, the day spring from on high: In this sermon you will see whose Counsel you should chiefly seek: All the counsel of men with the counsel of Ahithophel may easily be turned into folly; but here is the counsel that failed never, even the COVNSELL of GOD: When ever your Lo. is for to deliberate upon any grave and weighty matter, let this secret ejaculation first go before, LORD guide me with thy Counsel, and afterward receive me to Glory.
The whole Church of Britain most humbly intreats your L. to continue in your good course and courage for GOD'S glory: Read often these words of good MORDECAI to Ester. Think not with thyself that thou shall escape in the Kings house: For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to GOD'S people from another place, but thou and thy Fathers house shall be destroyed: And who knoweth whether thou art come to such honor for such a time as this? Your Lo. sitteth at the common-stern; Help us with your power, and we will help you with our prayers.
Let it please your L. to take this Sermon in good part, though it be but little.
At the making of the Tabernacle not only were the great and rich presents acceptable, as PVRPLE, SCARLET, and BLVE SILK, but also RAMMES SKINNES, and GOATES HAIRE, which the poorer sort was able only to afford.
For to make an end by humble prayers to GOD for your L. I entreat the most high, the God of Majesty and mercy, to make your heart stable and unblameable in holiness, till he hath in you crowned his graces with glory.
Your Lo. Most humble and obedient Servant. M r . ZACHARIE BOYD Preacher of GOD'S WORD, at GLASGOW.
At Glasgow the 13 of Februar 1629.
GRACE AND GLORY.
THE TEXT.
Psal. 73.24. Thou shalt guide me with thy counsel, and afterward receive me to glory.
IN my former Sermon ye heard of GOD his favors bestowed upon his servant: both in time present, and in times by past: As for the present he said, I am continually with thee: As for the time past, he said Thou hast holden me with thy right hand: In this verse his soul is riding at the anchor of hope: He is upholden with the expectation of good things for times to come, Thou shalt guide me with thy counsel and afterward receive me to glory: That is, Thou shalt direct the whole course of my life by thy wisdom and power, and after that thou hast brought me thorough many tribulations and afflictions thou shalt first gloriouslie deliver me in this life, and after this life thou shalt glorify me besides thyself in the Heavens forever: Here is both Grace and Glory.
THE DIVISION OF THE TEXT
IN the words we shall particularly consider these four things 1. Who is this guider: The guider is GOD; Thou shalt guide. 2. Who is guided, it is David: Thou shalt guide me. 3. wherewith, with thy counsel, Thou shalt guide me with thy counsel. 4. Wherevnto, even unto glory; And afterward thou shalt receive me to Glory: Of these in order.
THE FIRST PART. THE GVIDER.
HEE who is said to guide, here is the Lord the great Governor of the world: He is he, who gives eyes to the blind and feet to the lame: He is he whose eyes are open upon all the ways of the Sons of men: As the Pillar of fire was Israel's guide by night, and by day became a Pillar of a Clowd for their guard behind them, between them and the Egyptians, even so the LORD GOD is our guide & our guard; Our guid like a Pillar of fire in darkness showing us the way, our guard, like a Pillar of a cloud behind us hiding us from the cruel Pharaoh's, the enemies of our salvation.
All that is to be required in a guide is in him in all perfection: In a good guide these four things are chiefly required: 1. that he see: 2. that he be wise. 3. that he be willing. 4. that he be able to direct and go before in the way.
1. As for the first, There is none that sees so clearly as the Lord: John saw his eyes both bright and burning as a flame of fire: He must see most clearly, who by his word enlighteneth man's eyes: This was the Psalmists reasoning He that formed the eye shall he not see? All other guides are but like these Pharisees whom Christ called Blind guides.
2. A guide had need to be a wise man: There be many difficulties between us and heaven: As the people of God went thorough a Wilderness, before they could enter into Canaan, so must we pass thorough many tribulations before that we can come to glory: There is no wisdom but the wisdom of GOD, which can lead us into that land of Righteousness.
3. As a guide must be wise, so must he be willing: The LORD is most willing to guide all wandering sinners: His delight is to do good to the Children of men: He will most lovingly say to a wearied sinner, that which DAVID saith in the Psalm, I will instruct thee, and teach thee in the way that thou shalt go, and I will guide thee with mine eye.
4. As GOD is wise and willing, so is he able to make way unto his own; whether it be thorough fire or water, nothing can withstand his power: In the fiery furnace he made a way unto the three Children: The red sea he divided for to make a passage for his own Israel: He who made the mantle of Elijah to divide the Jordan, that Elisha might pass through: And He who can of a Camel make a thread for to pass thorough a needles eye, can easily guide his own through all dangers and difficulties whatsoever, were it through the Ualley of the shadow of death.
The doctrine I gather here is, that the LORD is he, who is the surest guide in the world: Flesh and heart may fail man, but the LORD never faileth. There be no man so wise in guiding, but his wisdom at last, like Ahitophels Counsel may be turned into folie, but the folie of GOD is wiser than all the wisdom of men.
The use: Let this ever be a part of our prayer, that the LORD would be our guide. He who guided the two kine to Bethshemesh, though they lowed for the love of their Calves, can easily find to us an outgate in the greatest throng of all our temptations, and that unto the praise of the glory of his grace.
THE SECOND PART. WHO IS GVIDED.
NOW let us see whom the LORD is said to guide here: Thou shalt guide me, saith the Seer. Consider and weigh well I pray you, how this great man of GOD, a Prophet, a Seer, trusteth not into his own wits, but committeth himself altogether to GOD'S guiding.
The doctrine I observe is, that weak is the wit of man: All men have need to be guided by the LORD: If any have need of a guide, fools have need: we are all but fools by nature: David in this Psalm acknowledgeth his folly, So foolish, (saith he,) was I and ignorant, I was a beast before thee.
While a man sinneth, he is like a man run out of his wits, while he repenteth, he is like one returned to his wits again: A man once out of his right wit can never know the way to return unto it, until the LORD guide him home again.
The use: Let none of us all rely upon our own wisdom: Let not the wise man glory in his wisdom, nor the strong man in his strength. When David both a King and a Prophet, declareth that he hath need to be guided, who is he who by his own wisdom can walk in the way of Righteousness? All men are sinners: By sin a man is misled from the right way. Sin maketh a man both like a PLANET, and a COMET, like a COMET in substance filthy, like a PLANET, in course ever wandering to and fro: All the wicked are but corruptible COMETS, and unconstant wandering PLANETS, which wander so far from the LORD that the spirit of GOD hath given out this verdict against them, SALUATION is far from the wicked: All the wicked are but wandering creatures, who can never learn that last point of GOD'S counsel, which is to walk with their GOD.
We all naturally are blind like Moules, we cannot see ante pedes posita, the things which are directly before us. Our case spiritually is worse than that of the Moule; for though it see not, it is most quick in hearing: if it be blind it is not deaf; the least stirring of ones foot will give it warning, and it will haste it self to its own strength: But we all naturally are deprived of all our spiritual senses: The eyes and ears of our Souls, are like the eyes and ears of idols, which have eyes and see not, and ears and hear not: We are more deaf than the Adder, which is willfully, deaf against the voice of the Charmer: Our ears are made heavy: Our eyes are Pharisaical, full of beams: To everyone of us may be said, as CHRIST said to the Pharisee, Thou blind fool, cast out first that beam that is in thine eye: The sense of savoring is gone. While the word is preached, there is a savor of life unto life: Where CHRIST the Rose of Sharon, and the Lily of the Ualleys is preached, there may be felt a sweet smelling savor, like that costly Spikenard of Mary, which filled the house with a sweet odour; but we are naturally like these, who are ever amongst odoure and dung, not able to find any savor at all: Our touching and our tasting is lost: Thomas after he had touched, by grace he believed: By grace also the bloody woman in touching was healed: But all men by nature are like these multitudes, which in the throng touched CHRIST, but were not touched with that virtue that came out of him. As for our tasting, none by nature can taste and see how good is the LORD: It is only by grace that we have our senses exercised.
Thus as ye see the Soul of man is naturally deprived of its five senses, which are the five guides under GOD appointed, for to lead the Soul from grace to glory. And which is the mischief of all, not only are we naturally deprived of all our five spiritual senses, but also of that Commoun sense, wherewith we should judge of the other senses.
The blind man by no sense, but by common sense can know that he is blind, and so of the deaf man: But if he while he is deaf and blind, he think that he hears & sees, he hath lost his common sense: This is the folie of man, while he wants the spiritual senses, he knows not his wants: This was the disease of Laodicea, she said that she had need of nothing; but GOD said, that she had lost her common sense, because she knew not that she was wretched and miserable, and poor and blind, and naked: To all such the very wisdom of GOD is folly, till GOD begin to guide them. Understands thou what thou readeth? said Philip to that Enuch, reading the Prophecy of Isaiah: How can I (said he) except that some guide me? So may 〈◊〉 say to you all, Understand ye • hat is your duty both to GOD •• d man in this world? Know ye 〈◊〉 way that leads to life eternal? •• w can we, (may ye well say,) •• cept that GOD guide us?
Let us therefore never rely upon •• y wisdom of flesh and blood, •• r to be guided thereby: The wis •• me of flesh is enmity against GOD:
The wisdom of GOD befooles it: • ee who is wisest in his own eyes, 〈◊〉 the greatest fool in GOD his •• ght. It is not the wisdom of •• is world, whereby the Church on •• rth is guided, or hath her stan •• ng: It is by him, who confundit •• pientiam sapientum, hath made ••• lish the wisdom of this world.
His custom is to make his wis • ome appear in folie, and to make • is strength to be made perfect in 〈◊〉 weakness, as he manifested himself • y fire in the midst of water, while it • t was agreed upon by Elijah and Ba • ls Priests, that the GOD that should • nswere by fire should be GOD.
THE THIRD PART. WHEREWITH GOD GVIDETH his Servant.
NOW in this third part of our Text, we have to consider wherewith the man of GOD'S heart desireth to be guided: It is with GOD'S counsel: Thou shalt guide me with thy counsel.
The counsel of God is by Zechariah called, The counsel of peace; whereby man is counseled to seek God's peace and man's peace, according to that of the Psalm, seek peace and follow after it. GOD'S Counsel Book is the Bible: our preachings tend all to this, that we make you understand the counsel of God that ye may be guided thereby: That was a great word that S t . Paul said to the Elders at Miletum I have not shunned to declare unto you all the counsel of God: our life is a warfare, and therefore we have great need of Counsel; for Counsel and strength are for the war.
Before I come to the doctrines: 〈◊〉 us consider how God giveth his •• unsell unto his beloved ones: The •• rd counselleth man after two • aners especially, 1. outwardly, 2. in •• rdly: outwardly the Lord letteth men know his mind after two manners, 1. By the works of nature, which while a man of a sanctified • ye seeth them so contrived & guided, • s is wonderful, he receiveth counsel • hereby, to fear and reverence so • reat a majesty: The invisible things • f God, saith Paul, are clearly seen, • eing understood by the things that • re made: Behold in the things that are made, we have a counsel, make • ng us to understand the invisible • hings of our God, even his power & Godhead, 2. By the preaching of the word, the Lord guideth us as by his counsel.
Again inwardly the Lord guides man, by the motions of his Spirit, which is effectual in all the Children of election: This Spirit hath diverse and very secret stirrings in the heart of man: whiles he knocks at the door of our hearts, counseling us to open and let him in: whiles he puteth his finger in by the whole of the door, letting drops of myrrh fall down upon the handle of the bar, which is a sweet assureing counsel, for to make us arise out of the bed of our security, for to seek him and follow after him: sometimes he counsels us to take in good part all the chastisements of our God, from this he is called the comforter: sometimes he teacheth us to stand in awe to offend the LORD our GOD, from this is he called the Spirit of the fear of the Lord: Again while he counseleth us to be holy, he is called the Spirit of holiness: while he counselleth us to love truth, and fly from lies, he is called the spirit of truth: while he quickeneth our dead Souls, he is called the spirit of life: while he enlighteneth the mind with knowledge of things to come, he is called the Spirit of prophecy: In a word because he maketh man of quick understanding? he is called the Spirit of wisdom and of counsel: Because when no coun •• l is to be had, then he giveth coun •• l, he is said to be wonderful in • ounsell and excellent in working.
The Spirit of GOD guideth men also by dreams and visions: So by a dream he counseled Pilate's Wife to counsel her husband not to trouble • esus: when he was set down on the •• dgement seat, his wife sent unto him, •• ying, Have nothing to do with that •• st man: for I have suffered many • hings this day in a dream because of him: All this was from the counsel of God: I bless the Lord, (said David) who hath given me counsel: my reins • lso instruct me in the night season:
While others are sleeping the godly man hath a doctor in his reins guiding him with counsel, whereby he may be made wise to Salvation.
The chief doctrine I observe here, is, that the counsel of God is that whereby a man is guided on earth:
Counsel is mine and sound wisdom, I am understanding saith the LORD,
The use, He that desires to be well guided, let him entreat the Lord earnestly to guide him with his counsel, outwardly by his word, and inwardly by his Spirit: let us in all our affairs ever seek counsel from the Lord: If we seek it, he will not refuse it: Call upon me, (said he,) and I will answer thee and show the great and mighty things which thou knowest not: If we would be guided by God's counsel, let us first seek earnestly the Spirit of counsel, and thereafter let us carefully meditate night and day of that which is in the Bible, the BOOKE of COVNSEL: That which the PILLAR of FIRE was in the night to Israel, that is the counsel of GOD to all Israelites indeed, yea and more; for that PILLAR of FIRE could not make the blind to see; But the Counsel of GOD Meira Henaijm enlighteneth the eyes making wise the simple: A wise man may give a good counsel to a fool, but only GOD by his counsel can make a fool wise: seeing it is so, let us be earnest in all our difficulties to come & seek the Lord's counsel in his Church, in his counsel-house: David could ne • er understand what GOD meaned i • • he prosperity of the wicked, till 〈◊〉 • ame to his Sanctuary, his Coun ••• house, where he heard the words o • his Counsel made plain.
Woe to him that will not be counseled by God his word: This woe is very old: woe unto them, ( •• id Isaiah,) that seek deep for •• ide their counsels from the Lord: • ear him yet again, woe to the •• bellious Children that take counsel, • ut not of me: Of all these that will • ot be guided by GOD'S counsel, but walk in the counsels of their own heart, is said, that they go backward but not foreward: Who • ver he be that will not be guided • y GOD'S counsel, the LORD shall • iue him over to a foolish counselor, • ven to himself: Of this we have • he practice in the Psalm My • eople would not hearken to my voice, and Israel would have none of me, that • s, they would not take my counsel: But what did ensue? So I gave them up unto their own hearts lust, and they walked in their own counsels: That is they became their own counselors: Woe to that man, who dependeth upon his own counsel.
It is written, that Israel would not wait for his counsel; But wha • followed upon that? He sent leanness into their soul: Because they provoked him by their counsel, he brought them low for their iniquity, till they were filled with their own devices.
By this the truth of the wise man's saying is clear, The counsels of the wicked are deceit, whereby they themselves are deceived, even then when they think most to deceive both GOD and man. It was wisely said by Solomon, There are many devices in a man's heart, nevertheless, the counsel of the LORD▪ that shall stand: Yea saith the LORD, My counsel shall stand, and I will do all my pleasure. This is the counsel that will never fail. It is reported of a certain godly man, that when ever he came home to his house malcontent, he cried for GOD'S BOOKE of COVNSELL, say ••• , Give me the BIBLE, for 〈◊〉 • s the Book that never failed 〈◊〉
〈◊〉 second use: Let this be a reproo • e for all these that are carele •• of the counsel of GOD: Many 〈◊〉 not hear it at all, as many Pa ••• to whom the BIBLE, GOD'S ••• NSELL BOOKE is closed, and ••• ed: Others again are like ••• hoboam, who after that he had ••• rd the wise men's counsel, would 〈◊〉 be guided by it, but would also •• are what the young fools could say.
Many will come to the Church 〈◊〉 to hear GOD'S Counsel, but after that they have heard what GOD'S •• sedome hath spoken, they will also •• ue ear, and hear what the world can • ye, what flesh can persuade, what • heir passions can speak, what their rot • en lusts would be at: As foolish Reheboam forsook the old Men's counsel, and followed the folies of young men; So many which be old, and should have been wise long since, forsake the counsel of GOD, the Ancient of days, and follow the counsel of youth, even the folie of youth, not with standing all the LORD'S counsels: Of this the LORD'S complains in Jeremiah, They have, (said he,) turned unto me the back, and not the face; though I taught them, rising up early, yet they have not hearkened for to receive instruction. The most part of men are guided by the counsel, not of GOD, but of flesh and blood, whose advice is, that they break out by swearing and lying, & committing adultery, till blood touch blood: Flesh and blood are but dead things: These who seek counsel from them, are like these, who in their trouble had recourse unto Wizards that peep and mutter: Now what saith the LORD to such? Should not a people seek unto their GOD? for the living to the dead? No not; To the law and to the Testimony: This is the LORD'S COVNSELL-BOOKE: If any contemn this counsel, it is because there is no murning in them; That is, they are without all knowledge in the black night of ignorance, where they have never seen the meanest light of grace, no no • so much as the least glimmering of • ight, which appeareth at the dawin • or break of day.
A man that is not godly hath many Counsellers, and they all tend unto his ruin: The LORD our GOD taking a special care of us, discharged us their counsel: Let none, (saith he,) be found amongst you that is a regarder of times, or a • arker of the flying of fowls, or a • harmer, or that counselleth with spirits, or that asketh counsel at the dead. See whereunto the folie of man carrieth him, that from GOD his greatest friend he runneth away for to seek counsel from ill spirits his greatest enemies: And again, what a brutish folie is this, that a living man should run to seek counsel from the dead, who have no counsel for themselves? The wise man said truly, There is no work, nor device, nor knowledge, nor wisdom in the grave: That must be a slight COVNSELL-HOUSE, wherein is neither device, knowledge, or wisdom. Woe unto them that have an ear for GOD, and another for Satan, the World, and their own corruptions: Woe unto them that seek counsel, but not from the LORD, the LORD at last shall curse all suc • counsels, and with the counsel of Ahitophell he shall turn them into foolishness.
As for you Brethren and Sisters, when ever ye find yourselves in perplexity or anguish, be not like these of whom it is said in the Psalm They waited not for his counsel: This is that wherewith good Moses branded Israel in his heavenly song, They were a nation void of counsel: Many are void of GOD'S Counsel, who like Babylon are wearied in the multitude of their own counsels: Well are the counsels of the wicked called a multitude of counsels, for such men have no certain resolution, but are whiles on this line and whiles on that line, now on this precept and then on that precept, here a little and there a little, like that wandering Levite, who did go to sojourn where he might find a place, •• ing sure of no place: Such in their •• ings go, and fall backward, they 〈◊〉 broken, and snared, and taken: • f Jeremiah in a muddy mind, while 〈◊〉 flesh did fret, said unto GOD 〈◊〉 wise counselor O LORD thou 〈◊〉 deceived me, and I have been ••• eiued, O howe shall the wicked •• e day curse their Counsellers, the •• ltitudes of their counselors, Satan, •• e flesh, and the world, which are •• t a company of deceivers, and a •• ry knot of knaves.
Let us here again observe, that •• eat is the prerogative of GOD'S • hildren: They are all GOD'S: • ORDS of Counsel: He is indeed 〈◊〉 LORD of counsel, that can take • ODS counsel: All the children 〈◊〉 GOD have this honor to be of • ODS Counsel: for whom GOD •• ides with his counsel, these he • uts upon his counsel: surely, (saith • mos,) the LORD GOD will do •• thing, but he revealeth his secrets • nto his servants the Prophets:: He • hat is the friend of GOD, as Abraham was, shall be one of h •• PRIVIE COVNSELL: wha • ever occur, that is needful to b • known shall not be concealed fro • him. shall I hide from Abraham th • thing which I do? (said the LORD) we have the mind of CHRIS • (said the Apostle:) Behold how the LORD guides his own, so wit • his Counsel, that in a manner he putteth his mind into them.
The use: Let the children of GOD comfort themselves with this, that what ever calamities shall befall unto them, the LORD shall guide them so with his counsel, that in all their temptations they shall come to a • happy outgate: By his counsel he shall let him know how they shall come out of tribulation: According to this, the Prophet Micah said to the Church in her affliction now why doest thou cry out aloud? Is there no King in thee? Is thy counselor perished? for pangs have taken thee as a Woman in travel.
Another use of this doctrine is this, seeing the LORD guides the Faithful with his counsel, let us beware to give ••• nsell or take counsel against such 〈◊〉 Counselor: Cursed are these and 〈◊〉 their followers, of whom the P •• lmist speaks they have consulted t •• ether with one consent: thy are con ••• erate against thee: Cursed also are •• ese that consult against the well of •• s Children, like these of whom it 〈◊〉 said, They have taken crafty coun •• l against thy people, and consulted •• ainst thy hidden ones: * The • gyptians were never so foolish, as • hen they said, Come on, let us •• ale wisely.
The general use of all is, that we •• e at all times earnest in prayer, that •• e LORD in all our business would •• ide us by his Counsel, and also •• epe us from all ill Counsel: The •• ine of King Ahazia is imputed vn •• this, that he followed ill coun •• ll: He, (saith the scripture,) • alked in the ways of the house of Ahab, for his mother was his coun •• ller to do wickedly. Bildad speak •• g of the wicked, (saith,) his own •• unsell shall cast him down: Happy then, and thrice happy is he, whom GOD in this life guideth with hi • Counsel, for afterward he shall receive him to glory: This last we se • in the last part of our Text.
While my pen was here, my dear Brother M r . Robert Scot sleept, Anno DOM. 1629. the 27. of Ianuar, on a Weddinsday, a little before nine hours in the morning.
THE FOURTH PART.
Afterward thou shalt receive me to glory,
THis is the last part of our Text, and this is the last of all GOD'S benefits: This is GOD'S goodness which crowneth all his oath • mercies, when he receiveth us to glory: when he hath done all the good that can be done unto us in this life, by being with us continually, and by holding us by our right hand and guiding us by his counsel, all ends with this that he receives vt to glory: 〈◊〉 we receive grace, and after-ward 〈◊〉 are received to glory. These ••• ds of my Text are sweet honey ••• des, And afterward thou shalt • iue me to glory.
• eere we have to consider two ••• gs, 1. the time of receiving a man glory, it is, afterward, 2. what it • o be received to glory.
The time of receiving man to Glory.
THE time wherein GOD is said to receive a Soul to glory, 〈◊〉 here set down in the word • FTERWARD: that is, after that • OD hath led me with his coun •• , he shall receive me to glory.
The doctrine which briefly I 〈◊〉 serve here, is, that it is the coun •• l of GOD, which guideth to glory: •• e way is grace, grace, from grace 〈◊〉 grace: The end of all is glory:
This is, the Sea whereinto all good ••• ngs end like rivers running to their •• there the Ocean, frō whence they came.
The use. He who would be received to glory, let him be led • with GOD his counsel: If thou refuse to be guided by his counsel • he shall refuse to receive thee to glory Because I have called, (said wisdom,) and ye refused, I have stretc • ed out my hand and no man regard • &c. And therefore I also will laug • at your calamity, I will mock wh • your fear cometh.
The other doctrine I observe here • is, a doctrine of patience, for the • that are in affliction: After man • tribulations the LORD at last sha • receive them to glory.
The use. What ever our affliction be, let us not be discouraged: The • are but for a time, yea the time i • short, that done, afterward our GOD shall receive us to glory: The Lor • shall free us then from all our woes. Though we mourn now, yet afterward we shall laugh, and GOD shall • wipe all tears from our eyes.
I entreat you Brethren to make us • of this use: how painful soeve • your troubles be, comfort you • selves with these most comfortable 〈◊〉 : Afterward thou shalt receive 〈◊〉 • o glory: This AFTERWARD 〈◊〉 faithful man's high Tower and stro •• est Hold: He stands upon the ho •• of AFTERWARD, like a bes •••• man. The Faithful Man is b ••• ged with many temptations, but 〈◊〉 CASTELL of AFTERWARD 〈◊〉 never be battered down.
•••• gh AFTER my skin worms 〈◊〉 • oy this body, (said Job,) yet in 〈◊〉 flesh shall I see GOD: That is a • •• ppy destruction whereby we are b ••• ght unto the sight of GOD: O le • • y body so be destroyed, that m • Soul may see GOD, till AFTERWARD both in flesh and spirit I ••• ll see him, and none other for me: 〈◊〉 in this life only we have hope 〈◊〉 CHRIST, we are of all men most ••• enable: All the comforts of the ••• dly are chiefly in AFTERWARD.
This is the Martyrs song in the 〈◊〉 : AFTERWARD thou shalt receive •• e to Glory.
Learn all the way to the strong •• ld, where ye may be hid when your enemies shall assault you.
Look ever unto AFTERWARD. If thine enemy go about to disgrace thee and trouble thee, it may be thou smart for a space, but it shall not be so forever, for AFTERWARD thou shalt be received to glory: If thine enemies reproach thee, if the wicked despise thee, if thy flesh fail thee, and if thy friends forsake thee, GOD his help is in AFTERWARD: Here is thy comfort O man, AFTERWARD the LORD shall receive thee to glory: This is a salve for all sores. GOD his AFTERWARD is like the last wine in that Banquet of Cana: At other Bankets in the beginning men did set forth good wine, and when men had well drunk the worst came last; but in CHRIST Banket the last was best: It is so of the life of all true Christians: Many are the troubles of the Righteous, it is said in a Psalm, but AFTERWARD it is said The end of that man is peace.
This is the great difference betwixt the Saints of GOD and the wicked, They will live together, and lie together in one bed, yea; and in one • elly, in one house, in one mill; 〈◊〉 one shall be taken, and the o ••• r shall be refused: They will be to • ether in the world: The wicked sh • ll be swimming in his wealth, while th • Godly man shall be wearied with 〈◊〉 : But tarry a little, till the God •• man come to his AFTERWARD, and 〈◊〉 wicked man to his, and then •• ke choice on whose side ye will 〈◊〉 : I have seen, (said David,) 〈◊〉 wicked in great power, and sprea ••• g himself like a green bay tree: 〈◊〉 hold not an ear, but an eye wit ••• se: I have seen him, saith he, a brave ••• n; but what was the end and conclu ••• n of so fair a preface? Yet he •• ssed away, and loe he was not:
O David what sayest thou? Loe •• e was not: It may be thou sought •• m not: Yea I sought him, (said Da • id,) but I could not find him: Be • old now his AFTERWARD: Take up • ow our green bay tree: All is wi • hered like that Gourd of Jonah: • ut mark the perfect man, and be • old the upright, for the end of that man is peace: Though for a space the Godly lie amongst the Port AFTERWARD they become as the wing • of a Dove covered with silver, an • her feathers with yellow gold.
The wicked and the Godly i • this world, are like Corn & Chaff • in one Barn; but AFTERWARD the fan shall make such a separation, that they shall never meet again.
Between Dives and Lazarus on earth, there may be but a door or a C • urt; O but tarry till AFTERW RD, and behold a great GVLF fixed, wherethrough was no passage at all, ne there from above nor from below: T •• ves in Hell lifting up his eyes, did see Abraham a far of: These may well be said to be far of, who shall never meet again: So soon as the Godly and wicked are come to their AFTERWARD, they go contrary ways: These shall go away to everlasting punishment; but the righteous into life eternal.
If we could look to this AFTERWARD in our distresses, it should support us wonderfully. A man that knows where to get meat, will suffer •• nger more patiently than he that •• owes not where to dine. Let these who look not for better AFTERWARD, fr •• in their present trouble: Present troubles are sore, yea unsupportable 〈◊〉 these that look for future woes.
The earnest of damnation is fear •• ll. All the troubles of the wicked •• ere, are the very earnest of dam •• tion: They cry to the wicked man, Assure thyself, the whole sum •• all be paid to thee at the term.
But as for thee, who can say to GOD, as is said in the verse before, 〈◊〉 am continually with thee, the LORD shall hold thee by thy right hand, • ee shall guide thee with his coun • ell, and in the despite of all the • owers of hell, AFTERWARD He • hall receive thee to glory.
2. The receiving of man to Glory.
WEE have heard of the time of his receiving; Now let us see whereunto he shall be received, Thou, (said he,) shalt receive me to glory.
In the Hebrew it is Cauod Tikacheni, that is, as Arias hath turned it, gloriam accipies me, thou shall • receive me glory: The words though in that exposition they seem to be difficile are of great weight: The words, Thou shalt receive me gl • ry, import such a glory, that he who shall be glorified thereby shall • be in a manner, glory it self when in the Gospel, as in a glass we behold the glory of the LORD, we are changed into this same image from glory to glory; how much more shall we all be changed into glory, when in the Heavens with open face we shall behold our GOD, not as in a glass, or by representation, but face to face, and that for evermore?
The word glory in the original, is Cauod, that is weighty: It is so called from its weightiness: To this the Apostle seems to look, when he saith, that our light affliction, which is but for a moment, ••• keth for us a far more exceed ••• and eternal weight of glory:
Such an everlasting PONDVS w • ight, can no more be weighed in the heart of man; then a mil ••• ne or a mountain can be weighed 〈◊〉 the little scale of a gold Ballance, 〈◊〉 herein I pray you can an exceed •• g weight be contained? if it could •• e contained, it should not be •• ceeding: As it is infinite, exceeding •• l dimensions, so it is not subject to •• y circumstance of time, for it is •• ernall. By this eternity, the •• ory of God is distinguished from the •• ory of the world, which is but • n evanishing show: All flesh is • rasse: (saith the Apostle,) and all • he glory of man as the flower of the • rasse: The grass withreth, so doeth • ll flesh; and the flower of the grass • asseth away, So doth all the glory • f man: Nay the glory of man • s not so great as the glory of grass: This the Lord declared when preach • ng upon the lilies, he said, that Solomon in all his glory was not one one of these: what are men and all their glory? and that of all states i • surely men of low degree are vanity, and men of high degree are a lie, to lay them upon a balance they are altogether lighter than vanity: All the glory of flesh can no more be called weighty, then a painted ma • can be called a man: It is indeed some-what like unto it; but it hath nothing of its definition: It is but a painted glory, like a feast in print, wherein is no meat but resemblances, figures, colors; and representations: Now let us proceed.
Afterwards thou shalt reeeiue me to glory.
GLory as ye see here, is the resting place of the Saints: There is no right rest for a Soul, till it be received there; the place is called GLORY, because GOD there manifesteth his glory: There the eyes of thy Soul O man, shall see the things which eye never saw: There thine ears shall hear that which ear never heard: There be such things that co •• d never enter into the heart of man.
This place is called our Masters joy, a Paradise, or Garden of Pleasures: Everlasting Tabernacles, a building of GOD, & a house no • made with hands, it is also called GOD'S rest, signified by that Canaan, which for that which it signifi • d was called his rest.
In the names of Heaven many comforts be infolded: If while we are • eere we are crossed and tossed with much grief and sorrow, our Comfort is this, that Heaven is our o Masters joy: If we loath & abhor the filthy stink of sin, Heaven is a • aradise, a Garden of Heavenly • owers, where is the Rose of Sa •• n, and the Lily of the Ualleyes: • here is the sweet savor of GOD, 〈◊〉 whom is the savor of life vn •• life, of the life of grace unto • he life of glory: If we be here 〈◊〉 lodged, above are prepared for • s these everlasting tabernacles, • ven a building of GOD, not made • ith hands: If we be wearied Pilgrims here, there is an everlasting rest: If we be naked here, there we shall be arrayed in white robes: If we be hungry here, there is the Tree of life: If we be thirsty here, there is that pure, clean, clear, and Cristall River, whereof the streams make glad the City of GOD.
Here let us observe diverse uses of this Doctrine, and that both for Comfort and for Counsel; for comfort we have both for the living and dying,
This should be a chief comfort for the dying: Seeing there be such commodities in that other world, we should desire gladely to flit and remove from this sinful world: In this we groan earnestly, desiring to be clothed upon with our house, which is from Heaven. While we are at home in this body, we are absent from the Lord: Here is meekle toile and turmoile, meekle shame and sorrow, and which is the mischief of all, here is meekle sin and iniquity, but there, is glory, joy, rest, peace, and pleasures for evermore. While I think on these things, my Soul thirsteth for GOD, even for the living GOD: O! When shall I come, and appear before GOD? Let all Godly men comfort themselves with this against the fear of death, after that the time of their changing is come, the LORD shall receive them to glory. The voice came from Heaven with a command to write, Write, (said the Spirit to John. What shall I write? said John Write, Blessed are the Dead which die in the LORD, from henceforth, y •• , saith the Spirit, that they may rest from their labors: Such go not away without good company, • or as the Spirit said to John, their • orkes do follow them: The hearing 〈◊〉 this should make all sanctified • oules, say with the Apostle, I de •• e to be dissolved, and to be with • HRIST, which is meekle better • or me.
O what if there were a Coun •• ey on earth, which were such a •• nd of the Living, where death were discharged to come, where sin, sickness, sorrow, hunger, cold, and nakedness might get no entry? O what multitudes would swarm thither: Two Mules burden of that earth should be more precious than burdens of gold: All that a man hath, gladly will he give it for his life: How meekle then should we think our selves obliged to GOD, who hath prepared a Country of glory for us, a Country where the Tree of life groweth, where the indwellers shall live in everlasting happiness, which for greatness cannot enter into the heart of man: Oh that we had faith to believe this, so should we not delight so much to wallow in the muddy mires of sinful mortality. Oh that we had faith to believe, so should we cry, O who will give us the wings of a Dove, that we might fly up to that Palace of Pleasures for evermore: The tongues of Angels cannot express the least glory that is there: S t . Augustine hath a notable speech concerning this.
Facilius possumus dicere quid non 〈◊〉 vitâ aeternâ, quam quid ibi sit, Non est ibi mors, luctus, lassitudo, fa •• s, sitis, aestus, &c. Quid autem ib • •• sit vis nosse? Haec nec oculus vidi •• nec auris audivit, nec in cor hom • nis ascendit: Si in cor hominis no •• ascendit, cor hominis illuc ascendat.
• hat is: It is more easy to tell what 〈◊〉 not, then what is, in eternal life: 〈◊〉 here is neither death, nor sorrow, nor weariness, nor hunger, nor thirst, nor heat, &c. But wilt thou know what is there? That which eye hath not seen, nor ear heard, neither •• th it ascended into the heart of man: If it cannot ascend into the heart of man, let the heart of man • scend unto it.
Again here is a comfort for 〈◊〉 living, that mourn for the dead.
It is natural to mourn for the absence of these whom we have lo •• d here. When Elisha saw Eli ••• , caught up and carried away thorough the clouds, he cried, My • ather my father, the chariot of Israel, and the horsemen thereof: H • lamented sore his absence, but in th • was his great comfort; that he i • him received to glory: Ye who 〈◊〉 fatherless or motherlesse, Loo • not to the Church-yeard where yo • fathers and mothers are rotting 〈◊〉 rotten; comfort yourselves in th • GOD hath received them to glo •• Ye once busbands and now w • dowes, remember your wives wh •• once were your glory, (The wom •• is the glory of the man,) here 〈◊〉 your comfort, the LORD hath r • ceived them to glory: Likewise y •• women, who now heavily regra •• these, whose glory once ye wer • It was a great glory indeed f •• them to have such subjects as yo • for this cause is the woman called t •• glory of the man: Comfort your selve • with this, the glory of your hu • bands is greater now, they are r • ceived to glory: So is it of you • Children and dearest friends, who ar • departed out of this life, CHRIS • hath received them all to glory, whic • is the perfection of all the gifts of God A 〈◊〉 • is doctrine serves for the come •••• • oth of the living, and of the 〈◊〉 , so also it serves for counsel 〈◊〉 living: The counsel is this, 〈◊〉 these who are guided with Go •• counsel, are afterward receive •• • o glory, strive ye to be guided 〈◊〉 this counsel: If ye desire to be 〈◊〉 after this life, if also ye desire 〈◊〉 • aue a comfort behind you to 〈◊〉 that shall lament your absence, 〈◊〉 well so long as ye are here, 〈◊〉 we may comfort your mourners 〈◊〉 this, that CHRIST hath recei •• you to glory.
When a wicked man is dead, I k •• w not what to say to his spouse: ••• n a wicked wife is dead, I know 〈◊〉 what to say to her husband: what ••• uld I say to such? Such have alrea •• • heir comforts in their bosom, that 〈◊〉 or she is well away: Such quie • lie •••• gh in their sleeve, while for shame ••• nly they must seem to mourn:
This is the just recompense of re ••• d, that these who serve not GOD in ••• ir life, shall not be lamented at ••• ir death.
They that serve not the LORD here, let them go, let them swelt in their sweat, let them burn and boil, the world is well quite of them. When the Scripture speaks of that most vile traitor Judas, it giveth him a disdainful Epitaph, that he was guide to them that took JESUS: He would never be guided with CHRIST'S counsel, and therefore now, like a mischant traitor, he lies having this Epitaph, which shall be read so long as the world stands, Here lies the Traitour that was guide to them that took JESUS; at his death he was not lamented: There was not one of the Apostles that ever said once, Alas my brother.
Now GOD of his grace, so guide us all by his counsel, that AFTERWARD he may receive us to glory. Amen, Amen.