me one day that I have had a name in the house of God a name to live and yet have been found dead and my conversation deadly It is indeed a great priviledge to a be a Christian not only to seem to be so An empty Title will yield but an empty comfort at last What though I seem to be something before men fishing for esteem and credit that way shall I not be accounted by the Lord an empty vine if I bring forth fruit only to my self Up therefore O my Soul and bring forth to the Lord. How unlike Christ's Sheep am I whose morose and froward carriage For the peevish passionate Professor even frightens others from converse with me Am I probable to allure and draw others over to Christ Esse Christianum grande est non videri Hieron who rather scare them away by my sullen and dogged carriage Men formerly took knowledge of Christs disciples that they had been with Jesus doth any such thing appear in me was not he meek and lowly Calls not he upon his followers to learn of him and shall I still be froward and of a passionate hasty Spirit What though this be my natural constitution that sin unto which my natural temper most inclines me Is this an excuse Shall Socrates say that Philosophy had made him who was most cholerick by nature patient and sweet temper'd And shall my professing the Christian Philosophy do nothing with me Ah how amiable would meekness and kindness render me to men Remember said Mr. Tindal to Mr. Frith that as lowliness of mind shall make you high with God even so meekness shall make you sink into the hearts of men Nothing is more overcoming and constraining than a sweet patient pleasant conversation it attracts and draws others to us as the load-stone doth iron Is it not a shame O my Soul that after so many years professing Christ I should lay such a stumbling block in the way of others by my unconquered lust that any should have cause to say of me as Nabal's young men of him 1 Sam. 25. 17. he is such a Son of Belial that a man cannot speak to him so extreme froward that there is no talking to him That I should be such an one as Caelius the Roman Oratour who was said to be the b Mortalium ille iracundissimus most passionate of men the most froppish of any living If nothing else will cure thy pettish and froward Spirit yet try for the Gospel's credit Earl Eleazar told his wife that though passionate naturally yet when he found wrath boyling up in him he never left meditating on what Christ suffered till he had thereby wrought his heart into such a frame that if his Servants had pluckt him by the beard he could not be provoked The study of the Scriptures should do some thing this way Pro. 16. 23. He that is slow to anger is better than the mighty and he that ruleth his Spirit than he that taketh a City It were well if the Character which Tertullian gives of the Christians in his daies might be my characteristick c Nec aliund◠noscibiles quam de emendatione vitiorum pristinorum to be most known by emending former evils that others might be allured and drawn over to the Lord by seeing what energie the Gospel hath upon my heart and life How unserviceable am I unto my great and good God through the For the dumpish melancholy disconsolate Christian disconsolation of my Spirit How many are prejudiced against all the waies of strict Religion when they behold me walking heavily and disconsolately all the day long Say not men Is this to be Religious Is this the wages God gives his most careful Servants must a man bid adieu to all joy peace comfort when he gives up himself to profess Religion Is God good only to those that defy him day by day that they can sing and be merry And have none cause of disconsolation and walking heavily but those that give themselves to be serious in matters of Religion It is true Godliness shews the vanity and emptiness of all terrene pleasures and delights the madness of worldly mirth but is there no joy of the Holy Ghost no consolation in Christ no comfort of love Phil. 2. 1 Is there no pleasantness in wisdoms waies no peace in her paths O my Soul how much hast thou to answer before the Lord for thine obstructing the way of Life to many by beholding thy disquiet and dis-rest Hearest thou not men say that when people grow bookish they grow blockish When they turn Religious they must look for no more merry daies whereas didst thou lift up thine head and walk cheerfully would it not let the word see that the breasts of Christs consolation afford more refreshings than the worlds botches Away therefore with those false conclusions which thou art wont to make to thy disquiet with Manoah Judg. 13. 22. never think you shall dy before you see the Lord rather conclude God would never have shewen thee such things if he would have destroyed thee Rouze up thy Soul as the Psalmist Psal 42. ult chide thy self out of thine unseasonable discouragements and dumps lift up thine head let the World know thou hast meat to eat which it knows not of that thou hast such delights as it can neither give nor take away Shall a Philosopher say that a good man keeps holy day every day and wilt thou O my Soul walk drooping as if all thy feasts were turned into fasts The advice that Tertullian gave Scapula may conclude this to thee d Si nobis no◠parcis tibi parce si non tibi Carthagini If thou hast no pity on us said he yet have some on thy self and if not on thy self yet on the City So would I say to thee if not for thine own sake yet for Sions sake for Christs sake whom thou dost profess yea for poor sinners sakes that they may not be prejudiced against the waies of God stir up thy self and walk more cheerfully CHAP. XV. The Sheep 's for holy use in every part Saints holy are to God in Head Life Heart Observation THE Sheep is all holy saith Rab. Solomon Every part of it used for something or other about the Worship of God Whereas the Dog and Hog were both abhor'd and nothing of them had any place in Divine Worship Hence both declared as the most abominable things Isa 66. 3. a Dog e Canis pro re execrabili foedâ Sanct. used to express any thing most filthy and abominable See Deut. 23. 18. which Text though some interpret Metaphorically of impudent Cynicks or of Sodomites buggerers that have cast off all manhood and are become Dogs worse than Dogs yet the Hebrews understand it literally and so Bochart and others And as the Dog so the Hog also whose use civil as well as sacred was forbidden it might not be eaten by them nor touched
Shepherdy Spiritualiz'd OR The Improvement of a SHEPHERD'S Life TO SOUL-Advantage By James Woode an unworthy Follower of the Great Shepherd of Souls Virgil lib. 3. Georg. Superat pars altera curae Lanigeros agitare greges Hic labor hinc laudem fortes sperate coloni Nec sum animi dubius verbis ea vincere magnum Quam sit et anguâ—â—is hinc addere robus honorem LONDON Printed by J. R. for Thomas Parkhurst and are to be Sold by Joseph How Bookseller in Castle-street in Dublin 1680. To his Honoured and Beloved Friends the Sheep-Masters and Shepherds in the County of Typerary in Ireland Honoured and Beloved FOr you were these discourses first designed and into your hands are they now put with an hearty looking up to Heaven for a Blessing upon them that neither I may write nor ye read in vain My circumstances are known to many of you and seeing I cannot be as Generally and Publickly useful to you as I would I was willing to be as serviceable to you as I can 'T is now some years since in discourse with a Friend of mine who hath often been Sub-Sâ—â—â—riff of your County I was told how many Thousand Sheep were found by computation in your County So that the Inhabitants of other Counties in this Kingdom did not stick to say that your Sheep did eat up not only your Grass only but your People too It is so thinly planted in comparison of some other Parts of the Kingdom This put me upon thoughts how I might direct you to the Improvement of your Flocks to higher advantage than some others Especially the Providence of God casting my lot to speak in a Countrey Auditory to most who are some way or other concern'd with that sort of Cattle And not having found among the many Booke made publick any thing of this Theme I hoped it might be some way useful to stir you up in your management of your stock to raise your hearts higher than their Wool Flesh c. I have been but a little while acquainted with this course of life and therefore if those of you that are better skill'd herein find any mistakes or defects in what is offered besides the common Apology of Humane Error I have to plead a failure of judgement in the matter not of Affection to you Tho I have been wanting neither in an endeavour inform my judgement the best way I could One thing I foresee the Observant Reader will find deficient viz. That no place is here allotted to the Followers or Under-Shepherds to Christ Such both Magistrates and Ministers hear in Sacred Writ But I have this to answer to it None such heard me when I discours'd these things nor do I know whether any such will deign the reading them And to others it would be vain to blot Paper to no purpose We have but too many who carp at Magistrates and Ministers for the neglect of their Duties who would better place their time in amending their own I have purposely waved matters controversial wherein I find the Genius of this Age to over-bound 'T is practical Holiness will be the best Evidence to our selves and others that we are indeed the Sheep of the Holy Jesus And what ever apprehensions some that are strangers to me may have imbib'd I can in the words of Truth and Soberness say I had much rather be useful to bring one poor Lamb into the Fold of the Blessed Jesus than Proselyte ten to any opinion wherein I differ from others God hath blest some of you My Friends with large Flocks I beg they may all bear Golden Fleeces to you when you shall be much enriched by them Godward That we may say concerning you in our requests for you what the Beloved Disciple prayed for his welbeloved Gaius 3 John 2. ver That ye may prosper and be in health even as your Souls prosper If this Essay mean as it is for such it was design'd for the general use by the Blessing of Heaven may in any measure promote this your Prosperity it will abundantly compensate this Labour of Mooretown 26th Decemb. 1679. Your Hearty-Soul-Servant James Woode TO THE AUTHOR Reverend and dear Brother I Should over value my judgement if indeed I have any at all should I look upon my self as a competent Censor of any thing that is the issue of your Serious Thoughts All that I can say of your Shepherdy Spiritualliz'd is That I have read it with much Pleasure and Profit to my self and do hope through the blessing of God that it may be of great use to the Edification of others if it were made Publick There is in it Ingenuity temper'd with Solidity Critical Learning with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pleasing Acumen with Nerves of Scripture Reason I may say of you as the Kingly Preacher doth of himself Eccles 12. 10. The Preacher sought to find out acceptable Words and that which was written was upright even words of Truth Even so here are pretious Truths delivered in acceptable words Your lips fed many in the Preaching of them but your Pen will feed many more in the publishing of them The Lord in mercy bless your Labours with the plentiful Harvest of many Souls brought home to God that ye may shine as the Stars for ever My hearty Service to your self is all at present from Your Brother and Fellow-Labourer in the Gospel T. T. Dublin Novemb 17th 1679. SHEPHERDY SPIRITUALIZ'D OR The Improvement of a Shepherd's Life to Soul-advantage Psal 23. 1. The Lord is my Shepherd HAving lately read with some delight Mr. John Flavel's Husbandry spiritualiz'd and finding there little of Sheep a Theme affording much matter for spiritual contemplation Upon Enquiry I found the place in which his abode was not stored with Cattle of that sort Whereas Providence hath cast my lot in a Countrey abounding with these Creatures and many of the Inhabitants having some acquaintance with that couâ—se of life I have thought it might not be unprofitable to take up some remarks from the pleasant Flock that whilst ye are conversant among sheep from them you may take occasion to mount your hearts to some useful meditations and may converse with God and your own hearts in your conversation among Sheep And because a Shepherd is a Relative to the Sheep yea an Adjunct proper we will begin there David Psal 23. asserts that God fed him like a Shepherd which is also spoken of God in other Scriptures They that desire fuller satisfaction this way may consult Psal 80. 1. Jsa 40. 11. Ezeck 34. 12 13 14 15. Jo. 10. beginning 1 Pet. 2. 25. Though we find a Jewish Rabbi saying the a Non est Officium magis contemptibile quam Opilionis R. Jos. Bar Hamna Office of a Shepherd is most despicable yet God disdaineth not to stoop to take up that Relation and imploiment Jehovah Essentially is the Shepherd of his People yet because the second Person in the Trinity the
Son as Mediator is He by whom matters are managed towards the Sons of Men of him we will speak particularly as who appropriates to himself this Relation Jo. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am that Shepherd that good one CHAP. I. Proeme Antiquity enobles Shepherdy It doth so peace and sincere Piety E'Re we fall on this discourse we have here Room enough did it suit our present purpose to Rhetorize and from the Antiquity and Honourableness of Shepherdy to commend it to men We hinted even now from one of the Rabbins how contemptibly some have thought and spoken of that Trade of Life But it were easie with the Pens of others to dash out that Reproach and reconcile Authority and credit to it from daies of old wherein and Persons of esteem in the world by whom it hath been attended We may not tarry long on these things briefly only to hint it as in our passage For the Antiquity of it we need give none other instance than that of Abel Gen. 4. 2. The first Man's imploy was properly that of a Gardner Chap. 2. 15. though before and without Sin it had been his Recreation rather than an Occupation His Sons the Text tells you were Cain an Husbandman to Till the Earth and Abel a Keeper of Sheep thus to distinguish their dispositions b Describit quo pacto discernit Deus pios a reprobis ut formet vitam eorum Cain attentus erat ad rem et lucrum Abel Deâ— liberiùs vacare voluit ad quod accommodatior erat vita pastoralis opiliones mitiori ingenio esse creduntur pascendi munere vivaciùs admonentur Dei beneficiorum illius Fag also Cain being of a more rough temper and having greater respect to his profit Abel as of a meeker Spirit delighting to contemplate God and his benefits Thus early in the world was this innocent and useful imployment And for the Dignity of it the greatest have not esteemed it beneath them to feed and keep Sheep as both pleasant and profitable 'T is the first Article in the Inventory both of Abraham Gen. 12. 16. ver 24 35. and of Job Chap. 1. 3. Great men were anciently much addicted to Husbandry and Shepherdy as Vzziah the King 2 Chron. 26. 10. the Patriarcks and the Old Romans who held it commendation enough for a man to be called and counted a good Plough-man c. and sent for Senators yea Generals from the Plough-tail as Cincinnatus Senanus and others Plinie reports Corn never so cheap in Rome as when the same Man ploughed the ground and governed the Commonwealth c Quasi ganderet terra laureato vomere aratro triumphali as if the Land brought forth the more because thus honourably ript up and sowed by triumphant hands But now the case is otherwise as Beza complains on Iob. 1. 3. that Husbandry and Shepherdy are left for the basest and simplest men and for such as all others might Prey upon But from the beginning it was not so Mesha thought a King of Moab judged it not below his dignity to feed and breed Sheep 2 King 3. 4. d Erat pecuarius Pastor rei pecuariae studebat quod olim magni â—iri sâ—â— persâ—nâ non indignum putabant Osiand Some derive the word which we translate Sheep-master from a root that signifieth to mark because such Keepers were and are wont to mark or brand their Sheep to distinguish them from others A King disdained not this imployment Application ANd is not the way of Holiness of pure Religion of heedful and holy walking an ancient and an Honourable way Have not the People of God in all ages been found walking in those paths We find now indeed purity and strict conversation reproached as Novelty a Vizard which Satan in these last and worst daies hath put on real Godliness to scare men off from it But whoso will considerately enquire shall find Holiness an ancient path Though every antient way be not good Sin and errour were early in the world yet the way of Truth and purity will be found the most antient way The good way is the old way Ier. 6. 16. Antiquity disjoyned from verity is but filthy hoariness remember the Gibeonites Ios. 9. 12 13 14. and deserveth no more reverence than an old Fornicator who is so much the more odious because old yet we know what is most antient * Quod Antiquissimum est verissimum is most true truth and holiness were before falshood and Sin First it was the way in which the Saints of the most High in all ages have walked who have thence their Name from their holy hearts and walks This Eliphaz hints to Iob Chap. 5. 1. and hence to us they are called a cloud Heb. 12. 1. because of a directive or leading virtue in them in allusion to the Cloud that load the Children of Israel in the Wilderness What the Scripture speaks of each of these ye know briefly to hint one or two David was a man after God's own heart such a one as he desired and therefore was his Corculum and did fulfill all his Wills Act. 13 22. from 1 Sam. 13. 14. Iacob was a plain man Gen. 25. 27. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Persectus nempâ—â—irtutibus integer operibus Jun. Trem. perfect in his heart upright in his life the same word that is used of Noah Chap. 6. 9. where Just respects his Faith Heb. 11. 7. perfect his life Abraham was the Friend of God and he walked with and before the Lord. So Enoch Gen. 5. 22 24. walked with God i. e. holily they that walk otherwise walk with the Devil Secondly It was the way of Man before Sin The constitution of man in his Creation was that he should walk holilywith his God God made man upright Eccl. 7. 29. in the image of God Gen. 1. which consisted in Wisdom Righteousness and Holiness Col. 3. 10. Ephes 4. 23 24. Basil referreth image in Gen. 1. 26. to the reasonable Soul in man likeness to a conformity to God in holy Actions Before Sin then and had it not been for Sin Adam had walked in perfect Holiness before God Thirdly It was and is the way of the blessed Angels who were made before man and whose Relation as Creatures keeps them in obedience to their Maker Hence they are said to do his Commandments hearkning to the voice of his word Psal 103. 20. The wicked Angels sinning is called the leaving their first estate 2 Pet. 2. 4. with Iude 4. i. e. their original integrity and obedience to their Lord and Maker in all things The good Angels dothe will of God readily chearfully universally and with delight Dan. 9. 21. Yea Fourthly so ancient as the way of God himself God is called the Ancient of days Dan. 7. 9 13 23. i. e. he that was before daies or time or any other Creature so the Psalmist excellently expounds it Psal 90. 2. God's Eternity and
themselves by so much the more excellent and Divine Preachers by how much the more immethodically and rambling they are Besides others who from the Holy Gospel read only Lectures of Morality yea and would perswade the World there is nothing in sanctifying Grace beyond this Some have started up of late daies who first have discharged Solomon's works from the said Canon under pretence of over-zeal against his Apostasies to Adulteries and Idolatries and at length are not farr from casting off the whole Canon as being but a dispensation fit only for those times and not comporting with our high attainments The tertium Evangelium so long since but talkt off in Germany is now currant in England and Ireland and they branded as Sons of reason only as so of ruine who subject not all to these Dictates But O my Soul that is a safe word believe not every Spirit but try the Spirits Now if ever false ones are abounding in these parts of the World So much the more need is there of heedfulness and care That is good advice of the Apostle Rom. 12. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that too 1 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not be wise upon what is written Are the Scriptures of truth such refreshing and strengthening For the unprofitable hearer and reader of the Scriptures pastures how little have they been such to me have I not continued poor and lean under all the means of growth and fattening which I have enjoyed what cause have I to cry out my leanness my leanness Isa 24. 16. yea may I not say in reference to my Soul what Job spake of his body chap. 16. 8. my leanness rising up in me beareth witness to my face testifieth against me my rottenness that I am not sound within because of the non-improvement of the means of thriving afforded me How can I read or hear that story of Pharaoh's dream Gen. 41. 2 3 4. with vers 21. and not to be confounded in my self The lean as well as fat kine came up out of the River viz. Nile which causeth the fruitfulness of Egypt and they devoured the fat and yet were still ill favoured a fit Hieroglyphick of my sad state others are fat and grown in knowledge and in obedience by the same means which to me are of none advantage nor profit at all yea when I have devoured all I continue in my former state ill favoured still It must sure be some more than ordinary distemper interposing that must hinder my growth and profit thus To hear the word and not grow thereby is a sad sign how little appetite I have to it to receive showers from Heaven in the Doctrines of the Gospel and yet to bring forth nought but Briars and Thorns shews me neer unto cursing O my Soul awake out of this dead sleep away with this spiritual sloth labour to have purged out these obstructions that hinder thy profiting lest that be to thee the savour of death which to others is of peace and life What cause of joy have I can I but clear up my Relation to the For the humble profiting hearer Lord If the Lord be my Shepherd I shall not want he will provide pastures of budding grass for me The Sheep care not for his leas troubles not himself where he shall get it that is the Shepherds care let me but secure and continue my Relation and mercy shall follow me all my days Christ's Sheep shall lack no good thing they shall go in and out and find pasture He that reckons meamong his gains will see to it that I have what may keep me up that I may be more useful and serviceable to him Only O my Soul take this hint with thee thou must lie down in those pastures What do the Sheep when they lie down they chew the cud and thereby turn all they eat into nourishment so must thou do on the word heard or read ruminate on it this will turn it into nourishment to thee And if thy delight be in the Law of thy Lord Thou wilt meditate in it day and night CHAP. IV. From Sun and storms the Shepherd saves his Sheep In persecution's storms Christ doth his keep Observation THE Expression of making to lye down in green pastures speaks something more than bare feeding yea than feeding liberally and to the full 'T is an expression suited to those Eastern hotter Countries where the Sun having great power the Sheep were apt to be annoied with the fervency of the heat thereof especially about the middle of the day wherefore one great piece of the Shepherds care was to provide at that time of the day some suitable shelter there against and to drive together and cause their Flocks to rest in some shady place which might allay that heat of the Sun g Solent pastores in calidis istis locis meridie iuxta fontes rivos aut dumeta suas oves continere in umbrâ donec sol deservescat Menoch Unto which is an allusion Ezek. 34. 14 15. and plainly Cant. 1. 7. we in these our Northern Countries find how the Sheep in the heat of the day will lie panting seeking to cool themselves in paths c. and hiding themselves from the scorching heat under Banks Hedges and Bushes But the Shelter in our cold countries are mostly from the storms and winds the driving of the Snow and beating of the Rain against which the shelter of a good Hedge or the lee of a rising hill we find of what singular use it is under which the poor Cattle will creep and there preserve themselves from the fury of the weather Application Now of what are these scorching blasts and beating storms significative in reference to our purpose but the rage of persecution which the wrath of men is apt to raise against to destroy if it were possible the poor ones of God For the heat of the Sun-shine ye have Christ's interpretation Mat. 13. 6 with 21. and for the storms of wind and weather the Scriptures especially the Prophets are full see Isa 29. 6. Amos. 1. 14. hence tossed with Tempests Tempests for much afflicted and persecuted Isa 54. 11. from or in these doth Christ preserve his Flock Sometimes he keeps them from persecution When the rage of men hath even swallowed them up in their imaginations when it flows down upon them like a torrent threatning to carry all before it God by some Providence or other diverts the Enemie and so creats peace for his Thus when David and his men were compassed round about by Saul and were even as devoured in their apprehensions the Philistines invade the Land which diverts Saul from his pursuit 1 Sam. 23. 26 27 28. The Vul. Lat. reads vers 26. fully to our sense h Porro David desperahat se posse evadere a facie Saul itaque Saul viri ejus in modum coronae cingebant David viros ejus ut caperent eos David despaired that he could
without Repentance but these prevailing little with him hereto God sends a particular charge against him by the Prophet by a parable and the plain explication and application of it 2 Sam. 12. 1 -12. he tells him of what he had done for him and chargeth on him what in return he had done against God and threatens him for his unrighteous carriage and all to break his heart and bring him back from his evil waies and he no sooner comes in but he is received no sooner confesseth but hath a declaration of pardon I have sinned said he God hath taken away thy Sin said the Prophet God deals plainly and openly with him and the Prophet from God thou art the man and by such checks brings him home again to the Lord Prov. 6. 23. as the Commandment is a Lamp and the Law a light so such reproofs or corrections are the way of Life God chargeth it upon their Souls to return to him if they intend to live Thirdly when this also will not do the Lord shakes his Rod yea and sometimes laies it on too By Rod understand corrections so termed in Scripture often He often whips his in from their irregularities And this sometimes by giving them to meet with disappointments in sin though they range thinking to meet with sweeter food yet they find not the sweetness they expected yea God crosseth them in their evil courses and this in kindness to bring them in 'T was none of the least of Israel's mercies that which God speaks Hos 2. 6 7. I will hedge up thy way with Thorns c. Thorns i. e. difficulties and distresses so that though sinners follow their sins with the greatest eagerness yet shall they not obtain their desires Ah! this is a sweet way of mercy when God fetches in His from their pursuits of sin by their not over-taking their sin Sometimes he whips them for their sin and gives them to read their sin in their punishment To go on in sin without punishment is a dreadful judgment threatned against Rebellious Israel Hos 4. 14 17. which words Origen quoting in a certain Homilie saith w Vis indignantis Dei terribilâ—â—m vocem audire c. It is the terrible voice of an angry God Ye shall be without punishment saith God for an argument that ye are Bastards and not Sons I will not once foul my fingers with you or be at pains to correct you take your swinge in sin for me c. Never was Jerusalems condition so desperate as when God said unto her my jealousie shall depart from thee and I will be quiet and I will be no more angry Ezek 16 42. Not a greater plague can befall a man than to prosper in sinful practices Bernard calleth it x Misericordiam omni indignatione crudeliorem c. a pity more cruel than all wrath a killing courtesie See Ezek. 3. 20. I will lay a stumbling block before him viz. of prosperity I will not recall him by calamities I will prosper him in all things and not by affiiction restrain him from sin His own therefore God will not leave thus alone but let them feel that sin is an evil and a bitter thing and scourges them off from it David found this by glad experience Psal 119. 67. Before I was afflicted I went astray but now have I kept thy word now that I have been lashed to it and paid for my learning z Vexatio dat intellectum Quae nocent docent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smart makes wit As the beating of a Garment with a stick beateth out the Moths and dust so do afflictions corruptions from the heart and life David's lying his Adultery and Murder were set home upon him and he brought in from them by Gods scourging him so that he could say as vers 71. It is good for me that I have been afflicted that I might learn thy statutes The Lacedemonians of old and the same is said of the Hollanders alate grew rich by Warr and were bettered when all other Kingdoms were undone by it Christs Sheep make benefit of their crosses which to others are destructive so that they can set to their seal for confirmation of that word Psal 94. 12. Blessed is the man whom thou chastnest O Lord and teachest him out of thy Law whom God lashes and withal lessos not which end afflictions sanctified are of singular use Many may gladly say with him of old I had been undone * Periissem nisi periissem if I had not been undone the ruin of their estates the removing their relations the sickness of their bodies have fetcht them in from their unrighteous courses and given them to know God and themselves whereas before they were ignorant and careless enough see Job 33 14 15 and to the 24. which made King Alfred beseech God to send him ever and anon some â—it of sickness for that saith he I ever find my self best when worst best in Soul when worst in body the sickness of this is a medicine to that Fourthly If neither this bring the sinner in God hath his Dogs which he sends out after him and sets at him to worry him in by sincere repentance These barking Currs which would bite too if not rated by the Lord are the wicked malevolent ones of the world who by persecution of Tongue or Hand many a time bring Gods people to repentance and reformation The Spear thrust into them to kill them doth but launch the Impostume and preserve life Such a Curr God sent out after David in Shimei 2 Sam. 16. 5 6 c. David had caused the name of God to be blasphemed among the Heathen Chap. 12. and now he is blasphemed and cursed by a Subject of his And was not David rightly punished by Shimei's railing for his hearkning so readily to Ziba's flattering Was he not justly spoiled of honours who so unjustly spoiled Mephibosheth of his goods Doth not his calling him bloody man think ye mind him of that crimson sin for the pardon of which he prayed so hard Psal 51. 14. Men rail and reproach thee casting that in thy Teeth which it may be thou art not guilty of consider is there not a cause Hast thou not in some thing or otl er run away from God that he thus barks thee in Reflections Much talk is there from Preachers concerning such as go on in a For the prospering sinner sinful course that they shall not prosper and thrive that anger from the Lord shall go out against them c. whereas I find not but things prosper with me as well as with the most precise of them all my body is sound my estate encreasing and my credit and reputation save with such nice ones stanch and good and is not all well with me May not I bless my self for all that men cry out against my covetousness my pride my drunkenness and uncleanness What though men talk at such a rate to discourage can I not
abiding in the Field keeping watch over their Flock by night Beza renders it excubantes Vulg vigilantes neither fitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub dio agere to lie without * Except excubare be extra cubare i. e. fâ—ris atque adâ—o sub dio pernoctare Bez. Nam vigilat etiam qui in lecto insomnem ducit noctem Scult doors under the open Heavens He may wake who yet lies on his bed and within doors but these were in the Field watching to preserve their Flocks This apparition of the Angel to the Shepherds was at the Tower of Edar if credit be to be given to Menoch Hierom and Tostat A place of fruitful pastures where Jacob fed his Flocks Gen. 35. 21. but one mile distant from Bethlehem saith the same Menoch Of this mention also Mic. 4. 8. Fourthly in folding them in some places and seasons This is one Reason urged e Vid. Scal. Lighâ—f Harm by some against Christ's birth on Decemb. 25. because then they were not wont to watch their Sheep by night in the Field but rather housed or solded them and fed them with Hay cut for that use in its season of which see Pro. 27. 25. Folds for preservation ye have often mention of Isa 13. 20. and 65. 10. Mic. 2. 12 c. Application Christ in all respects manifests himself the great Shepherd of his people by that value and esteem that he puts upon them he values them at an exceeding high rate he looks not on them as men do with contempt or slight but accounts them as his choice goods Hence in the O. T. they are so often called by an Hebrew word so full that we are forced variously to render it in English Exod. 19. 5. peculiar treasure 1 Chron. 29. 3. mine own proper good Eccle. 2. 8. the peculiar treasure of Kings Mal. 3. 17. jewels in all which places the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olim omnis substantia veterum erat in pecore indeque ductum est peâ—ulium peculium ergo est peculiaris propria haereditas A Lap. same Hebr. word is used though thus diversly translated The Hebrew Philosophers call their Predicable proprium by this name The Lord looks on these People as the choicest of the world the excellent ones as David calls them Psal 16. 3. his own proper good which he loveth and keepeth in store for himself and for special use a rare exquisite treasure a people desired dear and singular or proper to himself The Greek translate that word a peculiar people which phrase Paul useth Tit. 2. 14. More especially as to what lies particularly before us now he manifests his choice esteem of his Sheep by First Marking them he culls them forth from the rest of the world and to manifest their discrimination from all others and his propriety in them he sets his mark upon them For distinction I say to note his propriety in them and for preservation that they may not be overrun together with others Ezek. 9. 4. We use to seal or mark those things which we would difference from others things Things in the Earth seem to be huddled up together to be tost hither and thither as if there were no difference but God doth so temper his Judgments that he distinguisheth his from others and preserves them In the Revelations ye have a double mention of Gods sealed or marked ones Chap. 7. when the Trumpets begin as they that were to be preserved under the ruines of the Trumpets and Chap. 14. when the Beast had great power as they that were faithful in that Apostasie continuing Virgins even in Babylon Christ's mark for his Sheep is various He hath his Ear mark he cuts he opens their Ear to instruction The Philosopher advised his Countreymen to get their Ears healed Christ doth so by all his As his Father dealt with him Psal 40. 6. g Aures fecisti cavas ut te audirem tibi obediens forem Mu. Vat. Mâ—rt Riv. Aâ—â—sw bored his Ear that he might hear and obey him so deals he by his As with the Prophet Isa 50. 4 5. Christ uncovereth the Ear of his so the Hebr. reads what we render to shew a thing 1 Sam. 20. 2 12 13. and 22. 8. takes as it were away the covering or that which being over stops the Ear so that all his Sheep hear his voice Jo. 10. 3 4 5. This is God's Ear-mark Jo. 8. 47. He that is of God heareth Gods word c heareth with attention of body intention of mind and retention of memory others hear not stop the Ear Psal 58. 5. either refuse to hear or rage at what they hear as Tygers do at the sound of a Drum and this is a sore sign of a reprobate Goat Christ hath also his brand-mark by which his are distinguisht from Satan's and Christ's propriety in them owned The Beasts followers have his mark on them Rev. 13. â—6 and Christs have his also which is his Name and his Fathers Name Rev. 14. 1. for so the Complut Copy the Vulg. Lat. Primasius Andreas Aretas and Cyprian read it so also the Syr. Translation the Arab and Ethiop in Bibl. Polyglot Mr. Mede tells us it is an allusion unto an ancient rite whereby Servants were marked with the name of their Master and Soldiers of their General Servants for the most part in their foreheads Souldiers in their hands The Ancients generally understood this of Baptism by which we solemnly profess Faith in the Lamb and his Father and by which we take up his Name and are called Christians Hence they called it Dòminicum signaculum Augustine often mentions it under the Name of the Character or mark of the King the Emperor and the Redeemer And suitably enough may it be so understood for they who in a time of Idolatry or falling from the Truth of the Gospel keep up to the profession of Christ and his Truth and in a day of profaneness or Apostasie fâ—om the purity of the Gospel keep up to the Holiness required by Jesus Christ in all that own him this is the chief obligation we lye under by Baptism may very well be said to carry Christs Name and his Fathers in their forehead i. e. openly professing adherence to him even when others revolt and turn aside So did Daniel and the three Worthies of old and all those still who are kept in their integrity with God There is also the Seal of the Spirit which the Apostle mentions and by which Christ claims his propriety in his as distinct from all the rest of the World Ephes 1. 13. and 4. 30. Of this Seal we may say it implief our things 1. A work of real and visible distinction of the called of God from other Men. 2. A work of confirmation whereby they abide so 3. Of transformation or dayly renewing the Soul 4. The Evidence of all this to the conscience of him Or if ye will
Truth it self hath said Jo. 15. 13. Greater love hath no man than this that a man lay down his Life for his Friends viz. to suffer a temporal death for them but if it be granted that Moses offered himself to Eternal destruction that he might obtain Salvation or safety to the Jews it would follow that there were found in him love greater than the greatest which is absurd I close this particular with that note of Mr. Ainsworth on the place Herein Moses dealt as a Mediator betwixt God and men and was a figure of our Mediator Christ who laid down his life for the Sheep Jo. 10. 15. and redeemed us from the Curse of the Law when he was made a Curse for us Gal. 3. 13 c. As to the other instance of Paul it appearâ— that he kept himself within the bounds of temporal punishment and intended only to be an Anathema to be excommunicated rather than the people of Israel should perish for Eternity Thus Hieron comparing the desires of Moses and Paul together saies the good Shepherd laies down his life for the Sheep Paul would perish not for ever but for the present the Apostle would perish in the Flesh that others might be saved in the Spirit pour out his own blood that the Souls of many might be saved And that Anathema saith he sometimes signifies cutting off by death might be proved by many Testimonies of the Old Testament Waving those I will only subjoyn one of our own deservedly famous for his skill in critical Learning viz. Dr. Hammond on Rom. 9. who after that he had interpreted accursed from Christ to be excommunicated from the body of the Church as the Church is called Christ 1 Cor. 12. 12. Gal. 3. 27. according to the custome among the Jews as among us to call the Wives after the Husbands name Isa 4. 1. and having asserted that in the beginnings of the Christian Churches a delivery over to Satan was an attendant upon excommunication which the destruction of the Flesh did accompany i. 〈◊〉 grievous torments of the body confirms this exposition of this place of Paul by comparing it with a saying of Ignatius the Martyr in his Epist ad Rom. which in English sounds thus m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the punishment of the Devil come upon me so that I may only enjoy Christ where saith the Dr. the punishment of the Devil cannot be understood of Hell punishments as which are not at all ordinable to the enjoyment of Christ but whatsoever temporal punishments might be inflicted even by the Devil himself though unto death However these things are yet out of the Lambs book of Life there is no blotting I conclude this long digression with that of Augustine on Psal 69. 28. n Fratres non sic concipere debemus quâ—d quemquam Deus scribat in libro vitae deleat eum si homo dixit quod scripsi scripsi Deus quenquam scribit delet Aug. in P al. 68. We are not so to understaand it Brethren as if God did write down any man in his book of Life and blot him out again If a man could say what I have written I have written doth God write down any and blot him out Thirdly Christ watcheth his he sets a guard on them and hath his Eyes over them continually Jacob's care by day and night over Laban's Flock Gen. 31. 39 40. is nothing if compared with Christ's over his Christ neither sleeps nor slumbers Psal 121. 3 4. And if King Philip could say he could sleep securely because his Friend Antipater watched by him may not Christ's Sheep be much more confident who have Christ to keep them His seven eyes Zech. 3. 9. are ever open yea ever run to and fro through the whole Earth Chap. 4. 10. which by Mr. Mede are said to be Seven created Spirits even Arch-Angels the Ministers of God in caring for his who are hence called Watchers Dan. 4. 13 17 23. not only because of their spiritual nature and life they needed not as meat or drink so neither sleep but also from their office being the Ministers of the Divine Providence and watchfulness over his always attending to do his pleasure for the preservation of his Sheep and destruction of Wolves Fourthly Christ folds his brings them together into his holy Mountains viz. into Gospel-Churches where they are preserved and kept in the midst of dangers with which many straglers are taken away The preservation and abundant feeding of Gospel-Churches is the proper intendment of that promise Isa 65. 10. o Si autâ—m arment a servorum Dei bene habebunt quantoÌ„ magis ipsi Calv. so of that Mic. 2. 12. as sheep for fear of the Wolf gather themselves together and get up together in the Fold So Christians by errours heresies and hereticks are driven together in Churches over which Christ watches according to the promise Isa 4. 5. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super totum ipsum montem a radice ad verticem For. every dwelling place of Mount Sion i. e. the Church in general upon her assemblies i. e. particular Churches or congregations shall be a defence q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here render'd defence is elsewhere found only Psal 19. 5. and Joel 2. 16. in both which places we translate it the bride-Chamber the Jews understand by it that vail cast over the Bridegroom and his Bride whilst the Marriage is consummating This place was secret and safe and fitted for pleasure fitly therefore representing both the defence and comfort which God affords his People married to the Lord and to one another by the will of God Glad experience in these latter daies hath attested how the Lord hath preserved his People in their keeping close to him and to one another whereas they that have lived scattered and have withdrawn from the Assemblies of his People have become a prey to Wolves and Foxes Reflections Alas of what advantage is it that I prosper in the World whilst I am For the Worldling none of the Sheep of Christ What though I prize and value my self and others do esteem me for my worldly greatness whilst the Lord Jesus sets no value nor price upon me May I not fear lest that word be accomplished in me Luk 16. 15. That which is highly esteemed amongst men is abomination in the sight of God Whatever I may please and pride my self in what will it profit me whilst I am not in value with the Lord Is it my wealth that I boast my self of This is that indeed which too many rate themselves by and think themselves by so much the more simply happy and valuable by how much their riches increase more than others they strut themselves on their Dunghills because a little higher than their Neighbours 'T is not for nothing that the Scriptures have warned against this Psal 62. 10. If Riches increase set not your heart upon them if they grow
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