the Devil foiled Adam and on the Dunghil Job foiled the Devil Seek not therefore great things for thy self O my Soul Jer. 45. 5. and then the want of great things will be no great trouble to thee Especially in such a day as this is it very unseasonable Vriah would not get to his house to eat and to drink and to lye with his wife when the Ark and Israel and Judah abode in Tents when the General and Souldiers were incamped in the open Fields Daniel would not accept of the Kings allowance of the Kings dainties when his Brethren were in distress and want he would eat no delicate meat when his City and People lay under ruines And art thou discontented O my Soul because thou hast not this thing and that according to thy wish In hard times the life for a prey is much mercy Hath God enlarged his bounty to me and given me even of the For the wealthy Christian good things of this life richly to enjoy Hath he enlarged my border and caused me to break forth on every side Hath he blessed me in the Field Barn Basket Flock c. Let me hence learn First not to ascribe it to my own acquests and so rob the Lord of his Glory in what he hath bestowed on me 'T is too much like proud Tyre to say by my Wisdom and my Traffique have I got all these Riches Ezek. 28. 4 5. That was a proud Pope who upon the Gate of his new-built Colledge had this engraven Vtrecht where he was born planted me Lovain where he was bred watered me but Caesar who had promoted him to the Popedom gave the increase And he was as well checkt by a witty Passenger who underwrit Here God did nothing David saies Riches and Honours come from God 1 Chro. 29. 12. and Jacob too Gen. 31. 9. God hath taken away the Cattle of your Father and given them to me He is the true Proprietary and gives and takes away these outward things at pleasure Israel in Palestine were but Tenants and Farmers the Land was the Lord's Levit. 25. 23. hence called the Lords Land Hos 9. 3. and therefore they might not sell it outright as if it had been their own Sacrifice not O my Soul to thine own net or drag Hab. 1. 16 17. Say not with the great Dragon the King of Egypt Ezek. 29. 3. My River is my own I have made it for myself That was a proud boast of Niobe reported by the t Sum foelix quis enim neget hoc foelixque manebo Hoc quoque quis dubitet tutam me copia fecit Major sum quam cui possit Fortuna nocere Poet and it proved accordingly she was brought low and emptied of all Let God have the glory of all he giveth thee to possess Secondly Learn not to grow proud because of trust in uncertain Riches Many mens good and blood rise together If God highten thine Estate O my Soul highten not thou thy mind 1 Tim. 6. 17. let not my heart be lifted up with mine Estate as a Boat that riseth with the rising of the water If Riches increase set not thine heart upon them They are not simply good in themselves nor the portion only of the good nor make all that have them good or better besides that they are flitting are not what men conceive them such substantial things but take to themselves wings c. Who is so much a stranger to the World as not to know that it was never true to any that trusted it That they that have been born to or have acquired great estates have yet been brought to a very low ebb to great want Riches are as Glass bright but brittle They are inevidential of Gods love they are if blessings for to all that have them they are not so yet but of the left hand or the Foot-stool there are more durable Riches which are more worth the minding Thirdly Learn not to withhold them from them to whom they are due God hath made thee O my Soul not proprietor but Steward of whom it is required that he be found faithful not purloining to his own use what is committed to him for his Lord's Nabal calls all his my bread and my flesh c. and therefore would part with none As every one hath received so minister 1 Pet. 4. 10. Something of a little more of more See Pro. 3. 27. Those things are not our own but the poors which we can and ought to bestow upon them wherefore these benefits are called not only Charity but Righteousness or Justice also Pro. 11. 18. 2 Cor. 9. 9. whatever the Clergy hath is the poors said Hierom. It is true in a sense of others as well as Ministers Gods poor are Owners of what I have I am but a Steward and dispenser of Gods bounty to his necessitous Servants Now if my receipts be found great and my layings out small will not God cast back such Bills in my face and turn me out of my Stewardship The Apostle quotes it from our Lord Act. 20. 35. as a u Eo modo quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophorum citatuâ— non ut verba sed ut placitum â—ulgo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt quarum sola mens spectatur Hi ens Maxime taught and pressed by him They are Fools that fear to lose their Wealth by giving but fear not to lose themselves by keeping it God affords me my portion and For the mean contented Christian it is Good because it is of God's appointment Psal 16. 6. That which gives quiet and contentment refreshment in any portion is first the favour and preâ—ence of God Secondly That it is from the hand of a Father Thirdly That it comes to us in the Covenant of Grace Fourthly That it is the purchase of Christs blood Fifthly That it is an answer of Prayers and a blessing from above on honest endeavours Ah this makes my cottage and my small possessions great enjoyments mercy and goodness shall follow me all my daies Godliness hath contentment and that is great gain When Alexander the great had taken the Kingdoms of Sidon and bestowed it on Hephestion to be disposed of according to his pleasure he finding out one Abdolinimus of the Royal line sent him the Regal robes and made him King who before had gotten his living by making as some of watering as others say of Gardens and when Alexander having sent for him asked him with what mind being of so noble a race he could bear his former poverty he answered I pray God I may bear the Kingdom with the same mind for these hands administred to my necessity and as I had nothing so I wanted nothing How much more may I say so who have so bountiful a God to supply all my need Phil. 4. 19. Gr. shall fill up as he did the Widows vessels 2 King 4. 4. Esau profane as he was had much but Jacob who had God in
on some of his merciless issue Amos. 2. 6. selling the jâ—st for Silver and the poor for a pair of Shoes Especially if that be true which some of the Hebrews tell us that of those twenty pieces each of the ten Brethren had two to buy Shoes for their feet Yet little knew those Merchants what a price they had in their hands even the Jewel of the World and him that should one day be Lord of Egypt Such honour have Gods Saints in the Lords esteem however vili pended by men For their worth and Gods prizing them they are called Princes in all Lands Psal 45. 16. Kings in Righteousness though somewhat obscure ones as Melchisedek Heb. 7. Many Righteous men Mat. 13. 17. are many Kings Luk. 10. 24. they are Gods portion Deut. 32. 9. the dearly beloved of his Soul Jer. 12. 7. his Inheritance Isa 19. 25. peculiar ones Ex. 19. 5. the people of his purchase that comprehend all his gettings 1 Pet. 2. 9. his glory Isa 46. 13. his Ornament Ezek. 7. 20. his Throne Jer. 14. 21. a Royal Diadem in the hands of Jehovah Isa 62. 3. poor of this World rich in Faith Heirs of the Kingdom Ja. 2. 5. this the Cock on the Dunghil the Midianitish muck-worms take no notice of In Christ their head they could see no comliness though he were the chiefest of Ten Thousand God had hid him in whom all the Treasure of Wisdom and Worth were hidden under the Carpenters Son so are all Gods precious ones for the most part abjects in the worlds eye their Glory is within their Life hid they are great Heirs but as yet in their non-age Kings but in a strange Countrey Heads destinated to a Diadem but this the World knows not 1 Jo. 3. 1. Let it suffice thee O my Soul that God and all that can spiritually discern know it and so shall others as Joseph's Brethren did him in his bravery Take this abroad into some particulars it may yet smell sweeter First Their persons are precious they esteem Christ so and so doth he them He disregards all the rest of the world in comparison of them were it not for them God would not so much as look to the world in a way of mercy Though men being mad think they shall never rid them soon enough out of their parts yet were these once gone they would find the misery of it No sooner is Lot out of Sodom but Fire and Brimstone from Heaven is about their ears When Augustine was dead Hippo was taken When Luther gone Germany spoiled When Pareus laid in his Grave Heidelberg taken The Plague swept away many Ten Thousands in London after the casting out of the Ministers Absque stationibus non staret mundus was in use among the Jews God accounts his precious Isa 43. 4. Secondly Their blood is precious Psal 72. 14. which their Enemies spill as water on the Ground Their death precious Psal 116. 15. which he will not easily permit their Enemies to please themselves in He will not easily suffer any to do them wrong t See Gaâ—aker ' s sense of Num. 33. 21. in Cin. pag. 216. and in Poli Synops in loc Take heed that thou speak not to Jacob good or bad Gen. 31. 24. God carefully preserves their Life their blood Or Secondly if spilt he will dearly avenge it Abels blood hath many voices and cries loudly in Gods Ears He puts up the drops of their blood like precious balsom Yea Thirdly So are their Tears Psal 56. 8. In which Text are many Elegancies besides a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuga 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uter paronomasie in the Hebr. which cannot be Englished Observe God hath a bottle for his peoples Tears which the opprobries and persecutions of their adversaries force from them He bottles them up as so much sweet water yea every one of them for Tear is singular in the Hebr. every Tear of mine not one of them shall be lost and then he hath a book too where they are register'd whence not blotted out Fourthly their prayers are precious and delightful to him Pro. 15. 8. their Prayers * Cant. 4. 11. Psal 141. 2. Hos 14. 2. are set in opposition to all sacrifices they are his delight his musick his honey drops sweetest perfume his calves of the lips with which when they cover his Altar he is abundantly well pleased This enters into his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ears Psal 18. 6. yea his Ears to their prayers 1 Pet. 3. 12. q. d though their prayers are so faint that they cannot come up to God God will come down to them He can feel breath when no voice heard Lam. 3. 56. and these strangely charm him Isa 26. 16. Prayer there is in Hebr. a charm that he breaks forth into those words Isa 45. 11 Ask of me c. concerning the works of my hands command ye me O that thou understoodest O my Soul the latitude of this Royal Charter then wouldst thou pray alwaies with all prayer and supplication c. Ephes 6. 18. Yea. Lastly their meek and quiet Spirit which some may fear the ready way to expose them to the contempt and injuries of men yet is of great price with God 1 Pet. 3. 4. God makes much reckoning of it because like himself Be cheerful therefore O my Soul rejoyce and work righteousness though men speak slightly and despightfully The Moon stops not its course though Currs bark at it Who would much value the slights of a poor Lacquie who knows he hath the Ear and Heart of his Soveraign Prince CHAP. X. The Sheep is known a meek and harmless Creature Saints are or should be of a quiet nature Observation PAss we from the Shepherd to the Sheep of which Creatures we find many properties peculiar to them which the Holy Ghost hath an eye to in calling Saints by the name of Sheep We begin with that of Meekness for which the Sheep is much famed to be a mild quiet harmless creature In so much as it is become a proverb a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live like a Sheep i. e. meekly quietly harmlesly and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agno mitior in Stob. Agâ—inis moribus in Aristoph Hesych â—ùm fervet maximè tam placidum quam Ovem reddo Terent. the manner or want of Sheep viz. to be inoffensive and harmless Hence Fabius Maximus was called a Sheep from his meâ—kness and the pleasantness of his carriage We have a Proverb among us not altogether unlike those mentioned when we say as meek as a * Fabium Maximum refert Plutarchus propter mansuetudinem morum placiditatem suisse oviculam vocatum Lamb. Now this meekness in a Sheep may be considered several waies as opposed First to pride The Sheep is not subject to Elation though it be of the choice and top breed of a Countrey yet is it not there by lifted up to contemn
Hierome reports of a woman who beat back all temptations thus w Christiana sum baptizata sum I am a Christian I was baptized My Beloved is mine and I am For the humble believing soul his Oh what cause of joy and glorying is here However vile in mine eyes and however vilified by men yet Christ disdains not to own propriety in me I was given in by the Father from all Eternity O blessed gift of me for me and in time though my Lord had much adoe to prevail with me yet hath he taken my heart and I have given over my self to him choosing Him to be a Lord to me to protect and defend me and a Lord also over me to command and rule me Blessedhour wherein I was perswaded to give up my self thus to the Lord Being His I may be sure First Of being owned by him in the worst of times and states He will never be ashamed of them who have not been ashamed of Him They shall be mine saith the Lord in the day that I make up my Jewels Mal. 3. 17. They shall be to me in the day which I make for a pâ—culiar i. e. as that thing which is most acceptable of great price and very dear a peculiar people and whom God doth specially claim and challenge as his own Secondly Of being provided for He that hath commanded men should will not himself forget to provide for his own The Father will lay up for the children the Shepherd will care and provide pasture for his sheep If the Lord be my Shepherd I shall not want But hereof more hereafter Thirdly Of being saved and glorified by Him I am thine save me was good arguing with David Psal 119. 94. Where I am there shall my servant be also is the word of promise of him that cannot fail Joh. 12. 26. and Chap. 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory is the prayer of him that was heard alwayes O my soul the lines are fallen to thee in pleasantnesses I am my beloved's and my Beloved is mine CHAP. III. Good Leas for 's sheep is Shepherd's one great care Christ for his sheep doth budding grass prepare Observation THe Shepherd's care is for food suitable food for his Flock The Etymon of his name in the 〈…〉 ed Languages speaks this Pastor is of pascere 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification 〈…〉 of that which comes to one account whic◠〈…〉 Exercit. faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide in 〈…〉 grass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give pasture yea 〈…〉 hends all the Offices of a good Shephâ—rd 〈…〉 in his Reproof of the Shepherds of Israel 〈…〉 thing granted by them Ezek. 34. 2. 〈…〉 Shepherd feed the Flock He appeals to the◠〈…〉 ences by an argument a conjugatis as Log 〈…〉 speak Is it not the ossice or business of Shepherds 〈…〉 Flocks or by an argument a comparaâ—â—â—â—â—â—â—â—oris Shepherds that have to do with brute Creatures feed them how much more ought the Shepherdâ— of men to do so It 's taken for granted that whosoever takes the Office of a Shepherd takes care for the feeding of his Flock And that 1. For the quality of it and here first that it be upland Low flat Lands are not so good nor pleasing Sheep walks are as rising Grounds both for feed and shelter Hence you read Ezeck 34. 13 14. of God's feeding his Flocks on the Mountains of Israel c. To this also is allusion 1 KIng 22. 17. Ezeck 34. 6. Mat. 18. 12. and that of the Poet. Mille meae siculis errant in montibus agnae Unto which also the Holy Ghost alludes in those mystical Mountains and Hills in which the Spouse and her beloved are said to abide Cant. 2. 8. 4. 6 8. 8. 14. because Christ is brought in as a Shepherd feeding his Flock Chap. 1. 7. Which Mountains yet you must not understand such fruitless places as those we usually call mountains in this Countrey which are useful for very little but only they were some higher or upper land in which Sheep delight Such as Bashan an high Hill Psal 68. 15 16. Yet fat pasture Isa 33. 9. Jer. 15. 19. Whence came Sheep famous for their breed and feed Deut 32. 14. Carmel also an high Hill Amos. 3. 9. Yet good Sheep pasture 1 Sam. 25. 7. Gilead too sufficiently known to be Hilly yet abounding with fruitful pastures Num. 32. 1 4. Fit for Sheep the Reubenites choosing the bleating of which before the noise of Warlike Instruments is reproved by Deborah Judg. 5. 16. See all these Mountains mentioned together as good feeding Mic. 7. 14. 2. Free from disturbance the Sheep is a fearful Creature as ye will hear hereafter likes not much the converse of any save the Shepherds that are constantly with them Populous places and full of Inhabitants are not so convenient for Sheep-leas Hence mention of them in the Wilderness 1 Sam. 17. 28. of which sort you read of many in the Tribe of Judah Zin Ziph Maon c. not such as we now understand by that term for know that the whole Land of Palestine was drest and kept like a Garden-Plot and inclosed into Olive-yards Vine-yards and Arable Fields save some Extravagant places which lay common Such notwithstanding were full of fruitful pastures Joel 1. 19. yet more thinly inhabited than other parts of the Countrey and this the Hebr. name for a Wilderness speaks because Cattle were x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ducendi significatione usitatissimum est Syris Chaldaeis unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desertum dictum volunt Hebraei quod in illud ducantur pecora pasiûs causâ Dieu lead out into such places for feeding And such Wildernesses ye make plenty in this County where the Sheep eat up the Inhabitants save a few Cottages here and there for the Shepherds that attend them Thirdly Dry Land not wet miry and boggy Leviathan is for the Fens Job 40. 21. not Sheep moist Lands are apt to rott Sheep and fill them with water That which will suit well enough with bigger Cattle viz. Cows Bullocks Horses is not so beneficial for Sheep which the more they are tainted the more they run to the Low-Lands whence some prescribe as a cure to remove them to heathy hills to dry up that corrupting water Hence what was first observed upper Land chosen for their pastures because moisture is not wont to settle there but thence to flow down to the Vallies and lower-Lands Fourthly Short Fresh and springing grass not rank feeding this though pleasing to bigger Cattle yet not so to sheep if at any time as in Snow and Frost ye may see them feed upon Foggs yet 't is out of necessity not choice the fine short Sweet grass is their most delightful feeding Thus the Word
Levit. 11. 7 8. hence God's loathing the wicked's sacrifice is exprest in that fore-quoted Isa 66. 3. as if he offered Swines-blood which was doubly unlawful because the Swine was unclean by the Law as because all blood was to be poured out not offered Other Creatures which were of some use in service yet were not of such general use as this Creature the Sheep most of his parts being serviceable in some way or other Thus besides his Flesh which was offered up in Sacriâ—â— * Canis ita vile Hebraeis animal ut ne pretium quidem ejus in Templo recipi posset Grot. fice two every day Exod. 29. 38. for 2000 years and more till the ceasing of that service by the destruction of the Temple by the Romans we must particularly consider his other parts as used in Religious service Of the Wool dyed Blew Purple and Scarlet was much use made for the vails of the Tabernacle the Curtains of the Tabernacle Exod. 26. for the Priests Garments Ex. 28. for though as Ainsworth observes the Blew Purple and scarlet are colours only and Moses expresseth not the stuff coloured yet Paul affirming that scarlet wool was used in sprinkling the blood Heb. 9. 19. seemeth to teach that the scarlet spoken of in those places was Wool so dyed and so of the other colours And thus the Heb. Doctors explain them The Blew spoken of in any place say they was Wool dyed like the body of the Heavens i. e. Sky-colour the Purple was Wool dyed Red and the Scarlet Wool dyed in Scarlet Maim Treat of the implements of the Sanctuary Of their skins or pelts were made Timbrels Musical instruments much in use among the Jews especially their Women having its name in f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manum pulsavit Hebr. from its being beaten with the hand or as g Esono ficta vox per Onomatopoeiam instrumentum utrinque mambranâ clausum intus vacuum quod bacillo percâ—titâ—r Geneb in Psal 150. 4. Genebr on Psal 150. 4. from the sound which it yielded when beaten not unlike our Drum mentioned Exod. 15. 20. Judg. 11. 34. and in the Psalms often Besides the Ram-skins which dyed Red made the second or middle covering for the Tabernacle Exod. 26. 14. Of the Horns were made Trumpets for the Priests Josh 6. 4 5 6 8. and hence the most received opinion is that the year of Jubilee had its name from the sound of the Rams Horns wherewith it was proclaimed Levit. 25. 9 10. in which Servants returned to their freedom and Proprietors to their Lands and houses morgaged Of their Leggs or Shank-bone were made pipes used also in a way of praising and blessing God 1 Sam. 10. 5. where they are called h Prophetae hîc dicuntur qui laudib â—s Divinis celebrandis vacabant hymnos laâ—des Deo concinebant tum voce tum instrumentis musicis Lap. Prophets who did celebrate God's praises either with voice or instrument or both Being filled with the Spirit did sing songs of praise to God So the Chald. explains the last word they shall prophesie i. e. shall sing Psalms and Hymns to the praise of God These Pipes were made of those Shank-bones and have their name in i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. from their being pierced or made hollow Of their Guts were made Harps and such like stringed Instruments a musical instrument invented by Jubal Gen. 4. 21. used for mirth or joy Psal 137. 1 2. Gen. 31. 27. in praising God Psal 33. 2. hence called the pleasant harp Psal 81. 2. opposed to mourning Job 30. 31. with these they were wont to celebrate the Lords praise as ye read often in the Chronicles also in Neh. 12. 27. Thus far the observation of Rab. Solomon Let me add that of all Creatures sacrificed to the Lord the peace-offering of a Sheep or Lamb hath a special command concerning it that the whole Rump be offered taken off at the back-bone Levit. 3. 9. the reason given by most is because of the largness as well as fatness and sweetness of that part in the Syrian and Arabian Sheep being a Cubit long as is attested by Aristot Hist Animal 8. 28. Plin. 8. 48. Herodot and from him Aelian Besides many others Ludovic Roman in his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cithara est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Travels saith that in Arabia he saw Wethers having Tails which were forty four pounds weight each others speak of twenty eight pounds and the most of eleven pounds So that nature which hath tyed the Tails to other Creatures may seem to have tyed the Syrian Sheep to their Tails which with great difficulty they drag after them saith ingenious k Pisgah-sight c. in Reuben §. 14. pag. 60. lib. 2. Fuller And this is the reason why of this Creature the whole rump or tail is expresly commanded to be offered not observed in Kine or Goats that part being for bulk and value considerable in their Sheep which is contemptible in other Creatures Application The People of the most High should in this also be like Sheep universally holy holy in every part all that is in them all that is of them all that comes from them should be consecrate to the Lord's glory Zech. 14. 20 21. Calvin translates stalls of the Horses what we read Bells these are wont to be none of the cleanest places and blood though shed in a just war pollutes a man the Prophet by these expressions signifying that nothing should be so common or profane in the World but should be sanctified to God when he shall reign in the world Or by the Horses-bells or collars and the pots understand the various states of Christians who all ought to be equally holy All the Furniture of the Kitchin whatsoever had been defiled with the intemperance of men should be turned to the Worship of God In war and peace in meat and drink c. men shall be holy to God and shall follow after holiness It is the manifest testimony of a Godly mind when Godliness runs through a man's whole Life as the woof doth through the web when ordinary actions * Quicquid agas propter Deum agas are done from a right principle and to a right purpose All the Paths of our line of Life must be straight before God An universality God requires in his service Psal 119. 5 6. Aug. saith the whole Life of a Christian is a holy desire and this is alwayes seconded with endeavour without which affection is like Rachel beautiful but barren Yea a double universality God calls for of the Subject the whole heart and of the object all thy commandments all that God requires A base heart is funambulus virtutum as Tertul. phraseth it he hath a dispensatory conscience his obedience is partial as such as goeth in a narrow tract it extendeth not to the whole