find him among the Doctors hearing them and asking them questions Luk. 2. 46. to teach his to wait at Wisdoms posts and not to forsake the assembling of themselves together to attend and to learn of the Divine Oracles He went before them also in susception of water-baptism Mat. 3. 13 15. He was circumcised and baptized both which had respect unto sin though absolutely free from all sin in his own person and that because he was free from no obedience unto any command of God He was to observe all Ordinances and institutions of worship not for any need he had in his own person of the especial ends and significations of some of them yet as he was our Sponsor surety and Mediator standing in our stead in all that he so did he was to yield obedience unto them that so he might fulfill all righteousness i. e. do all things that were suitable to his person to his office And the other great Ordinance of the Gospel as he instituted so he administred it as a token and pledge of his greatest affection to them as being sollicitous about the consolation of his Disciples even in the very night in which he was betrayed In Ordinances of instituted worship he went before them He did so also as in doing so in suffering his Father's will being active in all his passions as well as passive in all his actions of the Mediatorship He suffered also and that as a pattern to his 1 Pet. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is a Metaphor taken from Scriveners or Painters and signifies properly a copy or pattern to be taken out and imitated * Cruae pendentis Cathedra docentis Christ on the Cross is a Doctor in the chair where he reads unto us all a Lecture of patience wherefore he is so propounded by the Apostle to the Christian Hebrews as an encouragement and a provocation Heb. 12. 1 2. Lastly He is gone before them into Glory Heb. 6. 20. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether the fore-runner is for us entred The word signifies such an one as we are wont to send before us to prepare something what that is he told his Disciples and in them those that should believe in his name Jo. 14. 1 2 3. he hath entred the most holy in their names and taken possession of Glory that he may receive his into it Hence they are said to be raised together with Christ and made sit together with him in heavenly places Ephes 2. 6. So that he that hath the Son hath Life 1 Jo. 5. 12. he will not leave till he hath brought all his to the fruition of his glory For he is the way the truth and the life Jo. 14. 6. the way wherein the truth whereby and the Life whereunto his walk or the only true way leading unto life the way without errour the truth without falshood and the Life without Death d Via in exemple veritas in promisso vita in praemio Bern. The way by example the truth by promise the life by reward as Bernard well So that holy hearts may with him breath out we will follow e Sequemur Domine te per te ad te Te quia veritas per te quia via ad te quia vita Id. thee O Lord by thee unto thee thee because thou art the truth by thee because thou art the way unto thee because thou art the Life Thus will he come and take all his to himself that where he is they may be also and may see i. e. partake of his glory for he looks on himself as not compleat until his be all brought to him whence his Church is called his fulness Ephes 1. 23. f Is est Christi in Ecclesiam amor ut quúm omnia omnibus ad plenum praestet tamen sese veluti mancum membris mutilum caput existimet nisi Ecclesiam habeat sibi instar corporis adjunctam Bez. in loc not only because filled by him the fulness which the body hath being from him but also actively considering Christ not personally but mystically as an head and having the Church for his body He having voluntarily subjected himself to be our head accounts not himself compleat without his members in which respect believers have the honour of making Christ perfect as the members do the body Christ not only leads his Sheep by way of Example and going before them but he followeth them also brings up their rereward Isa 52. 12. he shall not leave you stragling and so exposed to danger but he shall drive you together and carry you as a compact and well marching army yea the glory of the Lord is promised to be this to them Isa 58. 8. i. e. his goodness which is very glorious or the glory of the Lord is the Glorious Lord the Lord of glory Chap. 33. 21. Act. 7. 2. Thine happiness which ariseth from the goodness and power of Jehovah who shews his glory shall free thee from dangers and thee in safety an allusion to the Lords leading Israel through the Wilderness Ex. 13. 21. and 14. 19. of this David speaks as having some particular experience Psal 27. 10. when all relations were unable to help him yea he was forced to make provision for them in their age 1 Sam. 22. 3 4. then God took care of and preserved him The Hebrew word translated take me up is used also of taking up or home a stray Ox or Sheep Deut. 22. 2. and it is from this root that the Hebrews call a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeis dicitur puer exposititius qui tollitur de plateâ neque patrem suum aut matrem suam Drus Vid. Lexic Heptagl child that is found being cast out knowing neither Father nor Mother When David was in such a woful plight God took him into his care and keeping In the Israelites marching through the Wilderness at the fourth alarm arose the Standard of Dan Asher and Nepthali and to these was committed the care of gathering together the lame feeble sick c. and look that nothing was left behind whence they are called the Gathering host Josh 6. 9. Numb 10. 25. where we translate rere-ward also and to this some think David alludes here Jesus Christ comes after his to see that no danger shall seize them at unawares or surprize them from their backs that none of them be left wandring and so perishing but he drives them up that they may be preserved Unto this probably may we apply Isa 40. 11. gather the Lambs carry them in his arms or bosom when not able to keep up pace with bigger and stronger sheep see to Isa 43. 5 6. Jer. 23. 3. Psal 147. 2. not one shall be lost that was committed to his charge and care Jo. 17. 12. he will gather them up one by one and bring them into his Fold Reflections How do I worry those Sheep which Christ hath shewn such care of How
unlike a meek Sheep am I may the proud Professor say Who strut and pride my self in the conceit of mine excellences reached above and beyond other men The Apostles advice is be not high-minded but fear and that is very plain though highly Elegant to cause proud plumes to fall Rom. 12. 3. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to think more highly than he ought to think c. And that was no unseasonable caution of Isidore he that begins to grow better let him beware leâ—t he grow proud leâ—t vain-glory give him a greater overthrow than his former vices Much cause hast thou O my Soul to beware Swelling sores will break e're long the bulging wall will fall Sad experience in our days hath attested the truth of the Apostle's assertion 1 Cor. 8. 1. Knowledge puffeth up a Metaphor from a pair of bellows blown up and filled with wind and that knowledge that puffeth up will puff down to But O my Soul his Soul which is lifted up which swelleth like a Bubble and breaketh through its own weaknesses is not upright in him Habak 2. 4. i. e. is very corrupt and crooked stark naught and Gods Soul can take no pleasure in him but will surely punish him Alas why should I be lifted up at what I have of free-gift He that considers what he is by Sin and what he shall be in the Grave will find little cause of being lifted up with any thing And how unlike one of Christs For the complaining Christian Sheep am I may the querulous murmuring complaining Christian say who make a great noise at every akeing Finger and a great deal of complaint for every penny-loss As Jehu in a vain glory cryed out See my zeal for the Lord of Hosts do not I say see my sufferings for the Gospels sake This is not in my patience to possess my Soul Luk. 21. 19. When one is comfortable and cheerfull we say he enjoys himself So when one keeps himself quiet in crosses he possesseth himself in patience Could Paul and Silas sing and give Glory unto God in the stocks and do I repine and murmur at every abridgment of Liberty c. Did the Apostles glorifie God that they were so * Martyr etiam in catenâ gaudet Aug. graced as to be disgraced for his sake Act. 5. 41. Did Mr. Glover Martyr weep for joy of his imprisonment and shall I weep and fret for grief 'T is not being in tribulation but continuing patient in tribulation that answers the Apostles exhortations Rom. 12. 12. Was Christs suffering as a Sheep before the Shearer or Slayer And is it seemly for me to be like a wild Bull in a Net chaâ—ing and raging How little of a Sheep-like frame do I shew when I design and pursue For the injurious Christian evil with evil When I kick against every one that kicks at me and not only snarle at the stone but also fly at the hand that flings it Christians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are advised to give none offence to be without offence to all 1 Cor. 10. 32. 2 Cor. 6. 3. to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without complaint Phil. 2. 15. both such as do not complain of others and on whom others do not complain To be harmless too though some render the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misâ—â—o veâ— ex 〈◊〉 privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corâ—u Greek word sincere without mixture yet others rather understand it without Hornes i. e. having no power to harm Christ would not have his pushers with the Horn and so doing hurt and shall I smite with the Tongue smite with the First and yet call my self a Christian as if one of Christs Sheep To do good for good hath something of humanity in it to do evil for evil is but meer bestial to do evil for good is devillish but to do good for evil is Christ-like and this alone is Christian The wrathful and revengeful Christian also may here see how far short For the revengeful Christian he comes of the duty and glory of a Christian whose heart is full of rancour and malice most diametrically opposite to a Christian Spirit Our passions are short madnesses how unadvisedly do they make us speak with the Tongue and how unrulily to act How ill a Counsellor What a worse Commander have I often found my Wrath Do I pretend to be a Follower of Christ and yet have got no more power over those unruly passions How am I outdone by Heathens Socrates when one gave him a box on the ear said only What an ill thing is it that men cannot foresee when they should put on an Helmet before they go abroad Another time being kickt by another If an Ass should kick me said he should I spurn him again The sense of Isa 42. 2. is by some made to be that Christ should be a pleasant Judge offering violence to none but by meek carriage and mild words seeking to draw all to him Christians also must put away all bitterness and wrath and anger and clamour and be kind c. Ephes 4. 31 32. how unlike which am I whilst I prejudice others against the truths and waies of God by my wrathful carriage The morose Christian also may hence learn to check the peevishness and unsociableness For the morose Christian of his temper which makes him so unlike Christ's Sheep farr from that Gentleness which the Scripture so often presseth to which useth two words which both we translate Gentle the h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cedo one signifying an yielding of our right rather than pressing utmost extremity the i H' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delecto vel ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verâ—um other such a placidness as to please and perswade all with his word his good Language Lastly Let all see how far Christ and the World differ the World looks on a Sheepish Spirit as a great disgrace which Christ calls for and delights in Believe it Christ likes better that his be Sheep than shrews though the Worlds proverb be contrary The World also calls revenge manhood which Christ esteems dog-hood rather much contrary to the temper which he requires and accepts CHAP. XI The harmless Sheep 's expos'd to dangers many Saints open lie to troubles more than any Observation SO inoffensive and harmless as the poor Sheep is yet few Creatures are so watcht against and prey'd upon as it is from above and below from the Heavens and the Earth dangers await it Beasts and Birds of prey glut themselves on these silly creatures Waving Lions and Bears unto which our Countries are strangers and of which we find what Enemies they are to Flocks as may be seen in that one story from David to multiply no other quotations 1
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
seek and have an eye to There are the broken with afflictions or any Casualties who are to be healed not crushed and there are that stand still for weakness not being able to go on and these are to be fed and born as the word is with tenderness and compassion if need be The good Shepherd therefore in perâ gestat unguentum hath his Medicine ready in his scrip to apply as need requires he not only not breaks the sound but also he binds up the broken The neglect of this care Virgil reproves k Alitur vitium vivitque tegendo Dum medicas adhibere manus ad vulnera pastor Abnegat meliora Deos sedet omnia poscens lib. 3. Bucol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnimÌ„oda rei perditio as in the margent the Flock is spoild whilst the Shepherd neglects his care and cries God help Application Herein also Jesus Christ manifests himself the great and good Shepherd according to the word of promise Ezek. 34. 16. however others neglect or slubber over their work he will do it carefully faithfully and diligently We may follow the particulars in the text and see the truth First he seeks that which was lost lost with an utter destruction as to it self The Hebrew word * signifieth a total ruine such as reduceth a thing to not being for it is opposed to the generation such a destruction as is joyned with Hell Pro. 15. 11. and 27. 20. whence the Devil hath his name Abaddon Revel 9. 11. translated there into Greek of a like signification Apollyon in both the Destroyer or Destruction This is the state of all the Children of Adam by rebellion against God Children of wrath Ephes 2. 2. because of disobedience so actively full of wrath and hatred against God God-haters in our corrupt natural state so passively lying under the consuming and utterly destroying indignation and wrath of God Now the chief Shepherd hath a name directly opposite to that of the Angel of the bottomless pit his name is JESUS in Hebr. a Saviour whose work and imploiment he himself tells you what it was Luk. 19. 10. to seek and to save what was lost so indeed and so in their own apprehension Hence his care of Israel in sending his Disciples to them Mat. 10. 6. as being himself peculiarly sent to them Chap. 15. 24. These this Shepherd l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Studiose quaero summo conatu ambulatione pedibâ—â— seeks The Hebr. word hath the signification of sedulous diligence to seek with a great deal of care and diligence to walk up and down that we may find Christ came from Heaven to Earth from the glory of the Father to the form of a Servant and being among men he went up and down to seek and save Him that knoweth himself not a wandring Sheep only but quite lost even in the Lions paw his jaws ready to be devoured such doth Christ take upon his neck and like a good Shepherd bring home Thus hath he dealt by all that have been brought to life by him he hath snatcht them out of the mouth of the Lion and Bear as David did the Lamb snatch them out of the power of darkness Col. 1. 13. He turns them srom darkness to light and from the power of Satan unto God Act. 26. 18. Secondly He brings again that which was driven away pusht away with force or as some render the word thrust into a ditch or pit Sheep wandring from the Flock and the Shepherds eye are apt to fall into holes where they will perish if not found taken out and brought back Whether we understand it of such as are fallen into some ditch of sin or wandring from the way of truth and holiness it comes to neer one sense Such Christ takes out and brings home He had given a law for this to the Jews Ex. 23. 4. Deut. 22. 1. that they might learn pity to beasts much more to men which therefore himself extends chiefly to their Souls and justifieth his doing good to the body of a man on the sabbath day by this acknowledged practice of their own Mat. 12. 11. Thus he brought again David after many slips and that shameful fall in the matter of Vriah Solomon also after his wallowing in Adultery and Idolatry in his Ecclesiastes to acknowledge the vanity he had found in all Sins paths and to manifest his return to the Lord by his rejoyning himself to the Church Peter too after his woful denial of his Master he left not till he had by a look of grace broken his heart and by a flood of Tears brought him home who therefore can affectionately by experience speak of going astray like Sheep and of returning to the Shepherd and Bishop of Souls 1 Epist 2. 25. Christ sealed up his love to him in particularly acquainting him with his resurrection Mar. 16. 7. and extracted a m Aequum erot utÌ„ triplici abnegationi triplex confessio appâ—nâ—retur ne de tanti peccati remissione restitutione muneris Aposlolici dubitaret Pet. us Bez. threefold confession of love from him to answer his threefold denial And it is very observable as Jansenius notes that our Saviour after his resurrection for the comfort of true Penitents appeared first to Mary Magdalene not to the Virgin Mary as Papists say and Peter who had been grievous sinners yea we may put in all his disciples into this number of wandring Sheep brought home who so shamefully had forsaken him and yet he return'd them to his Fold and the many revolters and wanderers whom he every day returns to himself healing their backsliding because he loves them freely Thirdly he binds up that which is broken broken and even shivered to pieces with the sense of Sin and fear of wrath so broken as if all their bones were rattling in their skin This was David's case Psal 51. 8. by mentioning bones he notes the great grief of his mind for fear of the wrath of God that it went even to his bones Which thou hast broken viz. with fear of thy vengeance It hints most exquisite pain like him whose bones are broken ye have something like from him Psal 38. 3. by leaping over the pale of Gods Commands he had broken his bones and they pained him sorely i. e. by his great Sin he had wounded his Soul which wrought him no small disquiet Now the great Shepherd binds up these broken bones For this was he anointed Isa 61. 1. All three offices of Christ are by some found hinted in that verse He preacheth glad tidings as a Prophet bindeth up the broken-hearted as a Priest openeth the Prison-door to those that are bound as a King We may put them together as good Chirurgions bind up wounds with swaths c. so Christ allays the grief of his people for God's wrath provoked by their sin with the tenders of his grace He hath manum medicam He is the true Samaritan Luk. 10. 33 34. not the Physician
the best As Eliphaz to Job if we essay to commune with thee wilt thou be grieved Some reproach rather than reprove little hopes that that will do any good The Apostles advice is the Spirit of meekness Gal. 6. 1. no oratory so powerful as that of mildness Reproofs of instruction Pro 6. 23 Reproofs qualified as they ought have mighty force in them to bring People over to the acknowledgment of their sin Mr. Calamy speaks of Mr. Deering an eminent Minister in Q. Elizabeths time being at a great feast had a young Gallant that sate over against him who among other vain discourses brake out into swearing Whereupon Mr. Deering gravely and sharply reproved him the Gallant being impatient of reproof flung a glass of Beer into his Face Mr. Deering took no notice of the abuse but wiped his Face and fell to his meat as before the young Gallant fell to his old discourse and swoâ—e again and Mr. Deering reproved him as before upon which with more violence and rage he flung another glass of Beer into his Face but he again shewed his zeal for Gods glory to be right by his meekness and silent bearing this injury also at which the young Gallant being astonished rose up from the Table fell down at his knees and asked him forgiveness professing that if any one had offered him such affronts he should have stab'd him to the heart Secondly By communicating their experiences giving others to know what they have found of sins sinfulness and misery with the mercies of God surpassing great Come and I will tell you c. Psal 66. 16. I was thus and thus saith Paul and I obtained mercy Real Christians would not eat their morsels alone but participate unto others what God hath freely communicated unto them This no doubt was what Latimer saith of Bilney that he desired him to hear his confession it was not surely his barely repeating Credo in Deum c which Latimer knew well enough but it was what he had found God doing to and upon his heart for of it Latimer acknowledges that he thereby learnt more than he had learnt in many â—â—ars before Thus the Apostle 2 Coâ— 5. Thirdly By their holy and shining conversations There is much conviction in the regular life of those that professe God Though men should beware not to live holily for this end that they may be seen of men yet should they take heed that men may see their good works for this will engage them to glorifie their Father which is in Heaven Mat. 5. 16. It 's a vain thing to reprove others of what our selves are guilty to shew others the danger of sin while our selves venture on it Quid verba audiam cùm videam facta One desired a Minister to shew him a nearer way to Heaven than he preacht to them for himself went not that way But the holy lives of Gods servants have mighty force in them either to convince as were Nebuchadnezar Darius Dioclesian c. or which is better to convert them that observe them Justin Martyr confesseth of himself that by beholding the Christians piety in life and patience in death he gathered their Doctrine to be the Truth and glorified God in the day of his visitation Of one Cecilia a Virgin it is reported that by her piety constancy and exhortations before and after Martyrdom 400 were converted Chrysostome calls good works unanswerable syllogisms invincible demonstrations to confute and convert Pagans Even Julian the Apostate could not but acknowledge that the Christian Religion spread by the holiness of the lives of those that professed it Bede Hist Angl. l. 1. c. 7. mentioneth one Albane who receiving a poor persecuted Christian into his house and seeing his holy and devout carriage was so much affected therewith that he became an earnest Professor of the Faith and in the end a Glorious Martyr Fourthly By their cheerful walking There 's little hope to bring men off from their carnality wherein they consult their pleasures by shewing them the severities only of Religion as if real Godliness were a meer marr-mirth and had nothing pleasant or sweet in it The probable and easie way to convince men is to let them see that Christianity hath the most real sweets that joy in the Lord is worth that name indeed whereas all carnal and sinful joy is but a meer mock and counterfeit of it in the midst of which the heart is sad whereas true Godliness rejoyceth in tribulation is consistent with troubles in the Flesh The three Worthies could walk in the midst of the fiery furnace as in some pleasant place when the Son of God was with them Any place is a Paradise where God is present What therefore he said flatteringly to his Friend 2 Sam. 13. 4. may be much more said to thee O Christian why art thou lean from day to day seeing thou art the Kings Son How often doth the Apostle press to spiritual joy and that in all states and conditions Hardly any duty more prest in Old and New Testament or less practised Fitly is Psal 33. subjoyned to Psal 32. for as this ends Be glad in the Lord c. so that begins Rejoyce in the Lord c. Plato could tell the Musicians that Philosophers knew how to be merry without Musick much more may Gods People As a Traveller rides on merrily and wears out the tediousness of the way by singing sweet songs unto himself so should Saints see Psal 119. 54. Reflections Have I indeed a name of For the loose Professor Christ's Sheep But where is my being like his where is my enriching my Lord by bringing forth by bringing in others to him have I been useful for the conviction for the conversion of any unto God rather have I not cause to fear lest others have been deterr'd and kept off from closing with the truths of God through my pofaneness hath not the name of God been blasphemed among Atheists and Worldlings because of me have I not with Judas delivered the Lord Christ to the scoffs and buffetings of his Enemies May not Epiphanius's complaint be taken up of me that for the looseness of my life and the baseness of my carriage many shun the Company of Christians and will not be drawn to converse with them Goes there not an ill report of Christians because of mine unchristian conversation What say men even now adaies Such a man pretends to be religious that is not morally honest â—s it enough thinkest thou O my Soul to pretend Religion in a way of worship it may be in some discrimination from others and yet prejudice others by thine uneven walking Will not the rating of the Jews of old by the Lord Jer. 7 8 9 10. â—ustly fall upon me Shall I be like the Scribes and Pharisees to shut up the Kingdom of Heaven against men Mat. 23. 13. neither go in my self nor suffer those that are entring to go in What advantage will it be to