Law and is therefore lost labour There must be in every true Christian tom integrity that there be nothing wanting no defect of parts and Josher l Recta ratio morum sermonum c. congruens cum normâ verbi Divini Gei in Psal 25. 21. a correspondency in words works to the rule of Gods word But to particularize First All the parts must be for God Heart Head Hand Foot c. Heart must be holy and wholly for God or nothing will be as it ought this God calls for in the first and chief place Pro. 23. 26. Even among the Heathens when a beast was cut up for Sacrifice the first thing the Priest lookt upon was the heart and if the heart were naught the Sacrifice was rejected As the Heart is by nature corrupt and polluted the Lord will have none of it yet till the heart be renewed and given to the Lord he will accept nothing can come from man Isa 29. 13. of the Heart God saith to us as Joseph to his Brethren concerning Benjamin Gen. 43. 3. Ye shall not see my face except he be with you For this God wisheth Deut. 5. 29. without truth in the inward parts Psal 51. 6. all is nothing worth in Gods esteem The inwards and the fat thereof was to be offered to the Lord m Mysticus sensus est interimendas in Dei honorem cupidines quarum instrumenta adeps renes jecur Grot. Levit. 3. 15 16. signifying our slaying our lusts through affection to God 'T is the hidden man of the heart that God looks after and calls for Yet not only this but the head too When the heart is called for Pro. 23. 26 yet the eyes also must direct the Paths that they be such as are God's waies Men must not plot iniquity devise mischief and do the thing that is naught and yet pretend the heart for God still this is vain and wicked The heart must be for God and so must the mouth the tongue too Rom. 10. 9. Confess with the Mouth as well as believe in the Heart In Pope Gregory 13th his time in Q. Elizabeths Reign it was a watch word among the Papists give me the Heart be in heart a Papist and then go to Church dissemble do what ye will not so God he requires to speak for him and to work for him too to work the works of God in a good sense The head must be for God and the hand too action is the best evidence of Life The primitive Christians were wont if not n Nos non eloquimur magna sed vivimus Dei verba non legenda sed vivenda to speak yet to live great things because they knew the words of God were words not to be read only but also to be lived The foot likewise must be for God to run the waies of his Commandements Psal 119. 32. take long strides toward Heaven Luther said well God loves not Quaeristas but curristas o Apud Hebraeos cedebant sacerdoti de capite maxilla de pedibus arms dexter de corpore stomachus Ea redimere non licebat Signi ficatur Sacrandos Deo sermones actus appetitus Grot. Among the Jews of each Sacrifice some parts were for the Priests which the People might not redeem of the head the check of the Legs the right shoulder of the body the breast to teach them to dedicate to the Lord their words actions and desires Secondly Holiness in every act or action not only in religious but also common acts of Life Some are worldly even in religious exercises Ezek. 33. 31. they came to the Prophets Sermons and sit there very demurely as though they would remember and practise whatsoever he said p Dum tu loqueris illi de quaeste partes iniquas faciundo cogitant Grot. but their heart was on their half-penny all the while nor can the Load-stone of Gods word hale them one jot from the earth It should be sursum corda hearts in Heaven but when many mens bodies are in sacellis about religious exercises their hearts are in sacculis about their gain as Augustine complained long ago As those Gergesites more q Haram domesticam arae dominicae praeferunt mind a Swines-sty than a Sanctuary And as an unequal pulse shews a distemper'd body so doth such uneven walking an unsound Soul But these are too too bad 'T is not enough to be religious in religious duties but in the whole course of ones life 1 Pet. 1. 15. In all manner of conversation our very civilities should savour of sanctity and our common conversation relish of Religion 2 Pet. 3. 11. What manner of Persons even to admiration so much the r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non simpliciter qualitatem significant rei vel personae sed cum emphasi quâdam admirationis ut Mat. 8. 27. Mar. 13. 1. Est Greek word used in that Text implies In all holy Conversation When the Scripture would express a thing exactly it useth the s Numerus pluralis excellentiam magnitudinem rei de notat plural number thus Cant. 1. 4. Psal 68. 20. Gen. 19. 11. so here holy conversations and Godlinesses that is the most exact and perfect holiness in the whole conversation So 1 Cor. 10. 31. Whatsoever ye do c. receive every Creature with thanksgiving Servants must serve Christ in serving their Masters Ephes 6. 6 7. must not Masters so command and rule also and so other relations The general calling should be exercised in the particular Earthly businesses done with Heavenly minds Acknowledge God in all thy waies Pro. 3. 6. thy waies i. e. businesses private and publick sacred and prophane Acknowledge God i. e. set him alwaies before thine eyes alwaies call on him take him into Counsel with thee whatever thou attemptest direct all things to his pleasure and praise and then return all things to him by giving him thanks this is to acknowledge God in all our waies Thirdly Holy in every place and Company Alwaies under the eye of God and therefore every where as in his presence Psal 139. 7. Whither shall I flee from thy presence God is every where and where ever he is he is the holy Lord therefore must his People be every where holy His Saints are round about him and like good Angels they stand alwaies in the presence of their heavenly Father all holy conversation therefore and exact walking is required of them even an excellency above ordinary Ephes 5. 15. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk circumspectly precisely exactly This makes the place whereon they stand be it where it will holy therefore must they loose their shoe from their foot Exod. 3. 5. Josh 5. 15. Holy ground u Solent plerique calceamentis significatas esse dicere pravas corporis cupiditates quae exuendae sunt iis qu◠Divinas res contemplari meditarique volunt Mas consecrate by the presence of God all evil desires and fleshly
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
wisdom is set out by that Name Ancient of dayes and what is his way The Scripture tells us Psal 145. 17. The Lord is righteous in all his ways and holy in all his works Not only are all the ways wherein the Lord walks righteous and the works he doth holy but he can go in no way but a righteous way nor do any work but a work of Holiness Hence Holiness is called the Life of God Ephes 4. 18. becauseit is from God as the Author unto God as the End and according to God as the pattern And shall we need go any higher to prove the holy way the old way than to say it is the way of the Eternal God And for the Honour of it the same hints may suffice Let it not therefore move any that a Vizard of novelty is put upon an aged Face to make a scare-Crow to frighten weaker Judgments from closing with truth and Holiness The best of men from the first of time have walked thus Reflections Have not I been kept off from liking and walking in the ways of * For a prejudiced Soul Truth and Holiness by a suspition of Novelty How much like spirited have I been to him who with slight enough was wont to say that between the old Mumsimus and the new Sumpsimus a great stirr was kept Foolish Soul How blockish hast thou been to condemn all as Novel which hath shone with any more than common brightness As if I should affirm the Sun new risen at Noon because then it brake out from under a Cloud Was it not enough for profane Romanists tauntingly to ask Protestants where was your Religion before Luther But must carnal Protestants enveigh against all that endeavour any further Reformation than at first appeared with Luther as Schismatical and pragmatically curious We expect not the Sun at noon-height as soon as risen in the morning and after such a night of ignorance even of the very letter of the Scripture and terrible persecution to expect a meredian Sun-shine as to all truths of the Gospel is to dream rather than reason Even they that thus speak presume in rituals to excuse themselves from humane inventions and additions in Divine worship by distinguishing between the infancy of the Church and its grown estate which how much place more it hath here they whose reason is not quite prostituted to humour will judge Shake thy self therefore O my Soul from these misapprehensions and set Truth and Reason on the Throne not humour Prejudices are dangerous especially in matters of highest moment Prejudice rooted in the heart even of an honest Nathaniel had almost barr'd the door against the Messiah Jo. 1. 46. Philip spake ill enough vers 45 Jesus of Nazareth the Son of Joseph few words and scarce ever a true one Epidemical diseases are soon caught Epidemical errours are very catching But Nathaniel speakes worse Can any good c The interrogation is a vehement negation Nazareth was a City of Galilee the Galileans were hated of the Jews because they were for the most part sprung form them whom Salmanasser had brought thither from Assyria 2 Kin. 17. who had corrupted the Israelites Religion with their Countrey rites Take heed my Soul take heed lest what thou contemnest yea condemnest as New be found as Old as the Truth of God Paul through prejudice against Christ and his Truth thought it Duty to persecute the Professours of it Act. 26. 9. and is it not so with thee O my Soul is it not with thee as Tertullian reports of some in the Primitive times against Christians f Nomen damnatur non crimen aut scelus Solum nomen innocuum hominibus innocuis est pro crimine Tertul. that their name was their crime and this only was condemned in them And Tacitus not much unlike when Nero had set Rome on Fire for his pleasure and then Fathered it upon the Christians a great Company of them were presently slaughtered not g Haud perinde in cirmine incendij quam odio humani generis convicti Tacit. so much for their guilt in burning the City saith the Historian as because they were hated of Men. What if reproach and persecution be found the Injunction or Institution of Jesus Christ Were it not safer to kiss the Son than to take Counsel against him Be wise yet at length O my Soul Lay judgment to the line and righteousness to the plummet Judge righteous Judgment explode and rise against nothing as novel which is found to have the image and superscription of Christ Truth and Holiness can never be antiquated nor yet an innovation Be not discouraged * For the humble holy heart nor ashamed O my Soul to own the slighted and reproached Truths of thy Lord. 'T is not now a new thing for the waies fo God to lye under the slights of men In most Ages grey-headed Truth and Holiness have been disgusted as new and fresh The Sodomites check Lot's zeal against their Beastiality with such a kind of argument Gen. 19. 9. This one fellow came in to sojourn and he will be h perpetuus est morum Censor Malv Judge q. d. Must we be controuled by such an Vpstart such a Novellist as this The Idolatrous Jews could plead Antiquity Nobility Universality for their service to the Queen of Heaven Jer. 44. 17. which pleas are very frequent in the Mouths of Romanists to this day It is the old Religion say they and hath Potent Princes for its Patrons and is practised in Rome the Mother Church and hath plenty and peace where it is professed and where they have nothing else but Mass and Matins But alas who sees not through these coverings they are so thin Truth O my Soul is more ancient than a lye and Holiness than Sin Be not therefore afrighted from the ways of God because reported but of Yesterday or but a few years It hath been well observed by our famous Jewel concerning the Men of Rome that i Nostra omnia ut peregrina nova condemnant satis enim sciunt nihil ist is nominibus popularius esse aut in vulgus gratius Juel Apol. Eccles Angl. p. 114 115. they condemn all that we hold adding the reason because they know this pleaseth the multitude to decry things as novel Follow thou O my Soul the Old way that is good and the good way for thou mayest be sure it is Old Let my heart be upright and my feet set straight in the ways of God and I need not fear Mens censures as a Novellist Whilst I keep close to scripture-purity I need not fear to check with pure Antiquity CHAP. II. Shepherds were they that own as well as they that keep Christ is the great Proprietor of 's Sheep Observation THough these latter daies have appropriated the name of Shepherd to him that keeps and feeds Sheep though for another Yet former ages gave this appellation as well to those that owned and whose propriety
Application p Ad spiritualia saepiús refertur haec Metaphora atque it a hîc accipi debet de Doctrinâ institutione Dei in Ecclesiâ c. River in Psal 23. These things are but representative of things spiritual and supply thoughts to us of the full supplies which the Lord maketh for his in his Church The Great Shepherd of his Sheep careth for his and maketh provision for them of water as well as grass Whether by these matters we understand as some the Doctrines of the Gospel especially the promises of Grace and Life which run in and out in the Scriptures as streams do in the earth and these are sweet and exceedingly refreshing to poor Souls these indeed like the waters of Siloah run softly gently yet tast pleasantly Isa 8. 6. So Claudian speaks of Nilus Lene fluit Nilus sed cunctis amnibus extat Vtilior nullas confessus murmure vires The Divine Oracles come not with those loud sounding words which make a great noise in the ear but with mighty power and unexpressilâ—e sweetness reach and refresh the heart Thus God appears in the still and sweet words of his promises to his peoples solace as to Elijah once in the still voice 1 King 19. 11 12 13. But because the Doctrines of the Gospel even in the sweet promises of it were formerly hinted to as understood by the sweet budding grass with which Christ doth feed his I would rather here by waters understand the special priviledging and refreshing ordinances of the Gospel viz. Baptism and the Lord's Supper which like water are First Cooling when the Soul is parched with the sense of the wrath of God and is even dried up as a Potsherd as David speaks Psal 22. 15. q Vigor vel viror meus i. e. humor succus vitalis sive radicalis Mu. Sic dictus quia per eum vivimuus Vat. Is autem moerore exhauriri absumi solet Pro. 17. 22. Mu. Internos animi aestus cutis rigens prodit ut in Febribus Riv. Aestus irae Dei torruit me Coc. my strength i. e. my vital or radical moisture so called because by it we live this by grief is wont to be consumed A rough skin speaks inward heat and drought as in feavers Hence some render that Text the heat of the wrath of God doth parch me and judge that thirst of Christ to come hence John 19. 28. The faithful address to and application or improvement of those blessed Institutions how cooling and allaying the heat is it Baptism is of perpetual use to save not only at the instant of its administration but throughout the whole life by a faithful reflection upon it and improvement of it So the Apostle saith Baptism doth now save us 1 Pet. 3. 21. even long after himself and those to whom he wrote were baptized The blood of Christ or the Spirit of God whichsoever be the Antitype to the water in Baptism the latter probably doth remove that scorching heat of the Lords indignation and gives the Soul to lift up the head The Lord's supper also how useful is it this way When the Lord shall seal his love yea shed it abroad in the heart whereby the wrath of God is removed from the Soul by that flesh broken by that blood shed for Sin Ah how often is Christ pleased in this Wine-cellar Cant. 2. 4. Hebr. house of Wine i. e. either where wine is kept as some or rather where Wine is drunk Ainsw wine both quencheth thirst and cheers the heart Psal 104. 15. and drives away grief Pro. 31. 6 7. to cast the banner of his love over his poor ones That which may preserve them from all scorching flames of Divine indignation Secondly cleansing purifying Hence water used in Baptism to mind us of our natural pollution probably in allusion to the washing when come first out of the Womb Ezek. 16. 4. hence Saul is called upon Act. 22. 16. to wash away his sins not that this gives any encouragement to that Popish Heresie that Sacraments give grace ex opere operato but the Holy Ghost ratifying thine external Baptism by the inward Applicaon of the blood and satisfaction of Christ for the purification of thy Soul before God and for regeneration to newness of life hence is added calling on the name of the Lord i. e. by means of calling upon God in faith to obtain from him his effectual cooperation in the sacrament Diod. in loc Yea it is called a washing of Regeneration Tit. 3. 5. viz. God using the means of Baptism made effectual by the inward operation of the Holy Ghost applying the blood of Christ for the expiation of sin c. Id. Luther reports of a Virgin in the Primitive daies that was wont to repell all Temptations to Sin with I am a Christian I have been baptized c. And can Sin live in that Soul which seeth the blood of the Lord Jesus poured out for sin and drinks of it in remembrance that Christ died to do away sin to undoe the work of the Devil Glad experience teacheth many a poor Christian that nothing more effectually maketh their hearts rise against Sin to hate it past to fear and watch against it for the future than to see Christ crucified before their eyes and to feed on him who gave himself that he might purifie to himself a people c. Thirdly cheering and comforting water in those hot Countries especially was very refreshing hence that promise Isa 44. 3. so is there Cordial vertue in Christs appointments which revives the hearts of his Children and that abundantly Though that false Jesuit did but belie himself yea and the Holy Ghost too who being sent over from one of their Colledges beyond Seas to divide the Christians in England and coming to New-Castle upon Tine finding the Anabaptistical party in great repute joyned in with Mr. Tilham of Hexam and when he was dipt by him coming out of the water being perceived to smile and being asked why he smiled said he was so filled with the joy of the Holy Ghost that he could not forbear though afterward upon his detection he acknowledged he smiled only to consider their folly in crediting his pretended turn to them accounting that as no ordinance Though this Villain I say dealt treacherously yet many a sincere heart finds much sweetness in a reflect act upon his Baptisme considering his being thereby solemnly given up to the Lord to be His as David Psal 116. 16. Truly I am thy Servant c. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. meritissimè te amo Benignissime Domine Gei Est vox confitentis A. E. in Mu. utique Jehova Vat. and how cheered many a drooping heart hath come from the Lords Table the comfortable remembrance of many of his Dear Ones speaks to his glorious praise When God hath awakned them as out of sleep how have they shouted like a mighty man by reason of Wine Psal 78. 65. and
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
feel ground under me And may not I live as blith and comfortably as others But stay O my Soul consider yet a little may not this be thy misery that thou art left thus alone to walk in thine own waies that in a moment thou mayest go down to Hell Fatted Beasts are but fitted for the slaughter and by this prosperity may I not be hastning to destruction Hast thou considered O my Soul that dismal word Pro. 1. 32. the prosperity of fools shall destroy them That by simple and fools are meant such in morals not in naturals in this book they that are but a little conversant therein may perceive The turning away many Expositours render that word Rest q. d. fools are wont to be destroyed by prosperity and so the former and latter clause of the verse speak one and the same thing Or Rest i. e. constant and stubborn continuance in evil in which they please themselves and promise themselves all prosperity See Jer. 48. 11. Moab hath been at ease from his youth and he hath settled on his lâ—â—s and hath not been emptied from Vessel to Vessel neither hath he gone into captivity therefore his taste remained in him and his sent is not changed His tast i. e. a Vina non transfusa vim nativam constantiùs retinet ita Mâ—â—â—itae suum fastum Isa 16. 6. Groâ— his pride and cruelty see to Zephan 1. 12 I will punish the men that are settled on their lees Whether it be understood of sins or of wealth Were it not better to be preserved and kept sweet though in brine than to be let rott and stink in honey As I may be the occasion of ruine to others who seeing me thrive in a course of wickedness may be induced into or incouraged in a like sinful course so Aben Ezra understands the latter clause of Pro. 1. 32. So shall I not hereby hasten the destroying indignation of the Lord on my self which will come with the greater violence and cast me down with the more severe ruin Read O my Soul and ponder and tremble at that word Deut. 29. 18 19 20. do not please thy self and cast off all fear of God because thou hast no changes in thy condition Psal 55. 19. for thou shalt not escape by or in thine iniquity Psal 56. 7. What good is it to have a fine Suit with the Plague in it a rich Estate and a poor Soul a lively body and a dead heart It were better have a sore than a â—ear'd conscience as a burning Feaver is more hopeful than a Lethargie 'T was a sad word was spoken to the rich man in the parable Luk. 16. 25. In thy Life time thou receivedst the word signifies fully to receive thy good things i. e. those good things which thou accountest the true yea the chiefest good things which thou hast used as thine own proper goods in which also thou hast placed all thy confidence It is said of Gregory the Great that he never read those words without horrour lest himself having such honours here should be shut out of Heaven They that live in pleasures on Earth and are wonton Jam. 5. 5. may find their misery come upon them c. vers 1. Blessed be God that leaves me not to go away from him in a For the poor afflicted Saint course of sin but fetches me back again to himself though it be by weeping cross Alas whether should I not run did not God hedge yea wall up my way To be called yea to be chidden in from a way of wandring from God is a great deal of mercy Leave off therefore O my Soul complaining either of God or men under the checks and rebukes of God and improve them rather to draw nearer to God Consider from whence thou art fallen and repent c. The unkindness which Job met with from Foes and Friends made him get closer to God chap. 23. 3. and so David Psal 142. 4 5. Take it as a token of good from the Lord when he raps off thy fingers that thou mayest not pluck forbidden fruit Account it fatherly kindness that he shakes and uses the Rod when thou art running away from him He deals with thee as with a Child not as a bastard as a child of hope not given up as desperate Yea though thy afflictions are many complicated coming one on the neck of another yet is there not need 1 Pet. 1. 6. Some bodies need a continued course of Physick and some Souls continued purgings Only look up to the Lord and say the fruit Lord the fruit Sanctified afflictions are high promotions said Mr. Dod. CHAP. IX The Shepherd sets great value on his Sheep Christ prizeth his and therefore doth them keep Observation THE Shepherd that is the Owner prizes his Sheep as being great part of his gains The first of Abraham's wealth is Flocks Gen. 24. 35. and of Job's Sheep Job 1. 3. His substance b In genere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possession em signific indeq pecus quòd opes veterum in pecore sitae Pis the word signifies any possession but specially of Cattle because therein consisted much of the wealth of the Ancients Hence such care is used about them Discovered First in marking them the Owner sets his mark upon his Sheep Hence is Mesha the King of Moab called a Sheep-master by a c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. erat punctans sic pastor vocatur a signis vel punctis quae pecudibus imprimeâ—antur Mart. Antiqui pecora sua signabant iisque notam inurâ—â—ant quo sic aâ— aliis discerni atque dignosci possent Drus in Amos 1. word which properly signifies a marker 2 King 3. 4. This marking is for propriety and for distinction from others that one mans Sheep may be known from anothers And so for security and preservation Sheep-marks also are various Some mark in the Ear many by colouring the most among us by branding Where also though some use their Coat-armor as I have seen and some others some other device of theirs yet the general use is the first letter of one or both a mans Name Secondly In reckoning and keeping an accompt of them Shepherds count their Sheep often that they may see whether they have all their store or no. Though the Poet say d Pauperis est numerare pecus It 's the sign of a poor man that he can reckon his Sheep he intends not as though wealthy men cared not to have theirs reckoned and brought to accompt but only esteems it a mean and and poor thing to have Sheep that might easily be reckoned Job's Sheep were brought to accompt Seven Thousand Chap. 1. 3. Thirdly watching them that neither Thief nor ravenous Beast devour them Palestine had many Lions Bears Wolves Foxes c. in it which all were Enemies to the poor harmless and helpless Sheep care therefore was the more had to watch them Of this ye have express mention Luk 2. 8.
They that work wickedness are set up Mal. 3. 15. they are increased adorned they flourish and are lively enjoy the greatest felicity in this world even till they are weary of them again Charles the Fifth whom of all men the World judged most happy cursed his Honours a little before his death his victories trophies and riches saying abite hinc abite longè get ye hence get ye far hence so inevidential of Divine love are worldly honours as well as Riches Or is it my wisdom and policy that I plead as an evidence of Gods love that I am wary in matters of Religion and State having an eye at mine own safety in all Is it because men cry me up as the grand Politician that I have a glove for every hand a Conscience that can stretch to any thing a Religion or Profession for every day that changes And was not Achitophel such a sage the Oracle of his daies and yet proved the notation of his name to an hair Cousen German to a fool Let not therefore the wise man glory in his Wisdom Not many wise men after the flesh are called 1 Cor. 1. 26. Vlpian the chief Lawyer Galen the chief Physician Porphyrie the chief Aristotelian and Plotinus the chief Platonist were all profest Enemies to Christ and his Truth None miscarry oftner than men of great parts none so deep in Hell as the most knowing Trust not therefore O my Soul to any or all thâ—se things which trusted to will drive thee farther from not endear thee to Christ Doth Jesus prize and shew such For the Hypocritical Professor regard to all his what then may I think of my self whose Soul is not upright with God Will formal services and outside performances appear to be Gods mark that I may thence conclude his owning me Were not the Pharisees of old as much Christs Sheep as I Who made clean the outside of the Cup and Platter whilst within they were full of extortion and excess Mat. 23. 25. and were it not much more wisdom to wash my heart Jer. 4. 14. and not my hands only with Pilate Grace and Nature both begin at the heart at the center and from thence go to the circumference 'T is but art and Hypocrisie that beginneth with the face and outward lineaments What can I plead as Christs mark that I may hope for any care and acceptance of him Is it that I perform duties of worship that I hear pray confer with others of the truths of God Will this be found to be Christs brand Have not others not of his Sheep gone thus farr see Ezek. 33. 30 31 32. they come unto thee very godly and in great Troops and they sit before thee very demurely and to see to devoutly but all this without any heart they were like the Athenians of whom it was of old said that they knew what was good and right but would do neither their ears were at a Sermon their Hearts in worldly matters It should be sur sum corda hearts in Heaven but when many mens bodies are in sacellis about holy duties their hearts are in sacculis in and about their Money-bags as Augustine complained in his daies It 's presumed that many hear who mind little of what they hear of such the Apostle speaks Ja. 1. 22. that hereby put paralogisms false reasonings upon themselves to their ruine Or that I pray So did the Jews of old Isa 1. 15. yet were rejected of God because filthiness was within See there from vers 11 downward Multitude of Sacrifices without Faith and Heart-Devotion is no better than meer hypocrisiâ— and illusion They came to appear before God vers 12. Heb. to be seen that was all they designed in their approaches to God that they might be seen and taken notice of to be there else all had been lost if they had not been noted and noticed Thus the Pharisees Mat. 6. 5. were it not for this gale the Wind-mill would not about were it not for this poise the Clock would stand still The Nightingale say Naturalists sings best when men be by and observe her such Hypocrites are but true devotion desireth not to be seen of any save Him who seeth in secret c. Consider O my Soul that stinging Scripture Pro. 21. 27. The sacrifice of the wicked and that is all ceremonies and external Rites which without inward affection God regards not how much more then when he brings it with an evil mind What is that evil mind but performing duties of worship to God with a design to impose upon men that they may be accounted good men while yet they live in a trade of sin De Dieu translates that latter clause even when they diligently offer it and gives this the sense wicked men in offering sacrifices are wont to use that diligence that they may make a show of some eminent piece of piety and yet neither so can they bring it about but that they and their offerings are an abomination to the Lord. To appear to men to be something may be mans Ear-mark not Christs To be cried up by men as some great Professour may be a brand for and from men but not Christs See Luk. 16. 15. A thing may shine in the dark and that shining proceed from nothing but rottenness May it not be so with thee O my Soul Two things make a good Christian good Actions and good Aims and though a good aim doth not make a bad action good as in Vzzah's case yet a bad aim makes a good action bad as in Jehu whose Justice was approved but his policy punished Search thee O my Soul for Christs ear-mark which is hearing and obeying Gods Commandments Psal 119. 5 6. Jo. 8. 47. the Ears of the Soul drawn up to the Ears of the body that one sound may pierce both at once And for Christs brand-mark which is two fold the one to which God and thy own heart alone are privy viz. sincerity uprightness of aims and ends Psal 51. 6. the other are more evident because more outward viz. Love to God and those that are his Jo. 5. 1 2 3. Jo. 13. 34 and 14. 15. how can I say I love God when my heart is not with him as she said Judg. 16. 15. The Swan in the Law was rejected for sacrifice because of her black skin under white Feathers Fear O my Soul Infinite refreshment and abundance The poor upright hearted ones of encouragement may this be to upright hearted ones What though I am the contempt and scorn of the World who account me not worthy to be set with the Dogs of their Flocks yet hath Christ put his mark upon me making other account of me taking me as his and preferring me before those that thus slight me I am one of Christ's Sheep What though Joseph were sold by his Brethren for 20 pieces of Silver not all out the price of a slave Ex. 21. 32. herein doing what was afterward charged
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
saith Trap in loc they have strength in themselves i. e. put into them by God and for the future God will so direct and stablish them with his Grace that they shall never wholly depart from him See Rev. 3. 12. this should perswade them to be stedfast now 1 Cor. 15. ult * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be established in the present truth 2 Pet. 1. 12. Lastly Christians are too apt to be diseased in their feet not to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foot it right as Paul speaks of Peter and the rest with him Gal. 2. 14. As the way of the Lord is straight Psal 5. 8. so should Christians walk straight in that way Heb. 12. 13. and not halt nor be weary running the race of his Commandments It is farr eaâ—â—ier to find high talking than close-walking Christians Too many alas soon tire hot at hand and soon give out faint contrary to the Apostle's advice Gal. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give not in as tired jades not slack our pace in Religion Ambrose observes of the Figg-tree * Poma decidunt ut folia succedant that the Fruit falls to give way to the leaves Such are they that begin in fruit and end in leaves weary of well-doing and so lose the things which they have wrought Jo. 2. 8. It 's a shame for Christians to faint in waies of truth and holiness seeing even the a Quaerendi defatigatio tâ—â—rpis 〈◊〉 cùm id quod quaeritur sit pulcherrimum Cicer. de fin Orator saith it 's dishonourable to faint in the search of that which being found will more than pay for the pains of searching Caleb was not discouraged by the Giants therefore he had Hebron the place of Giants Josh 14. 12. 13. so they that faint not in the way to Heaven shall inherit Heaven Reflections What need hast thou O my Soul of care diligence and indeavour that For the vaunting Professor thou be kept up in a good way and not fall from it 'T is not every one that gets into the good way that keeps on in it The Galatians did begin well yet were hindred by those deceitful workers false Teachers which turned them from the simplicity of the Gospel Thou thinkest thon standest O my Soul take heed lest thou fall hast thou not heard of some who have been turned out of the way of Truth and Holiness by the deceitfulness of their own hearts their deceitful lusts or the subtilty of others Thou wert best therefore take the advice of the Apostle 2 Pet. 3. 17. fear a snake under every flower a snare under every new Truth as men speak Ah try the Spirits whether they be of God or no because many false Prophets are abroad who deceive the hearts of the simple None are veryer Fools than they that trust in their own hearts after so much experience of their treachery That story is famous of Saunders and Pendleton in the beginning of Q. Mary her Reign Be not high-minded but fear The common rott may take thee if not preserved Much cause of sticking and cleaving close to the Lord hast thou For the poor believing Christian O my Soul In such a declining backsliding loose day as this is There are many assaults and temptations from without and many weaknesses have I within exposing me to the deceit of Errour and prevalency of unrighteousness even as others My pride my ignorance my wantonness is great O let me keep close to the Lord. 'T is an evil day wherein I live It is an ingenuous thing indeed to be a Christian as one said of the Primitive times One saies lo here and another lo there is Christ Lord lead me and keep me in the right way in the way of Truth and Holiness Many starrs are fallen from Heaven many that seemed some years since to have their faces set for Canaan are return'd to the Flesh-pots of Egypt and others have been in the Wilderness so long that they have lost themselves and are become a meer nothing in Religion O that I may be kept waiting upon God in his own waies That I may be so First O my Soul trust not in thine own heart Prov. 3. 5 7. and 23. 4. and 28. 26. God loves to confute men in their own confidences as he did the Philistines in their Champion Goliah Trust not no not Trust it self but God alone on whom it rests who is therefore called our Trust He is two Fools that is wise in his own eyes b Consilii satis est in me mihi I have wisdom enough in me for my self is the proud man Motto c Hoc scio quod nihil scio This I know that I know nothing got Socrates the Name of the wisest man in the World Secondly Entrust thy self to the Lord to be kept say with David 1 Chro. 29. 18. pray that God would keep thine heart in an holy way and keep up thine heart in an holy temper That he will fix thy Quicksilver that he would give thee with full purpose of heart to cleave to him Act. 11. 23. for the strength in which any of his stand is from above 2. Cor. 1. 21. Thirdly Humbly give up thy self to be led by God In this sense only is blind obedience good Go with Abraham whithersoever the Lord calls God loves not quaeristas but curristas said Luther not those that dispute but those that dispatch what he commands When the Lord speaks say thy Servant hears i. e. to obey and do The humble lowly Soul will he led and keep in the way Psal 25. 9. Faint not O my Soul in the way take courage go on though with some For the weak Christian difficulty the end will sweeten the means Consider sore though thou be it will not be long e're thou be laid up in a place of rest As that Noble that travelling to Jerusalem in Pilgrimage on foot when galled and tired would encourage himself with I am going to Jerusalem so do thou that thou art going toward Jerusalem that is above CHAP. XIII For profit Sheep most Creatures do excell Saints others should exceed in doing well Observation SHeep of all Creatures among us are most universally profitable No wonder that the Ancients placed great part of their wealth in Sheep seeing they are such enriching Creatures Whatsoever comes from them is some way or other useful They have not only flesh for food and fleece for raiment but for Physick also for man and beast is it a very useful Creature Some Creatures are useful only whilst alive as the Horse Dog c. of which we have emolument only whilst living but being dead are only Carrion offensive and therefore to be thrown out of sight Some Creatures are useful only when dead whilst alive rather offensive and hurtful if not duly watched and care taken of them such are Swine whose grunting noise and unsavoury smell trouble us besides the spoil they make
Persecutor seeks to joyn himself to the fellowship of the Christians Act. 9. 26. though through their fear of him he was some time a probationer e're he was admitted He commends this also in his Philippians chap. 1. 5. No sooner had these received the Gospel but they were in fellowship to a day The Communion of Saints was with them a point of practice as well as an Article of belief The Creed is called Symbolum as a sign or badge to difference Christians from Infidels and wicked people and therefore was there little reason to leave out the communion of Saints as some say it sometimes was not in the Creed this being a main distinctive character there being no such fellowship as among the Saints Cant. 6. 9. is but one she is the only one of her Mother c. x Una Ecclesia quia ex unâ â—ide per unum spiritum nascitur Epiphan one Church because from one Faith by one Spirit The Primitive Christians were famous for their fellowship animo animâque inter se miscebantur Tertul. The very Heathens acknowledged that no people in the World did hold together and love one another so as Christians did As the Curtains of the Tabernacle were joyned by loops so were they by love The more is our sin and shame in these daies that following the devices of our own hearts We are cut in minutula frustula as Augustine said of the Donatists into little pieces and sucking Congregations Great is the advantage of fellowship and communion For our more easie remembring and improving what appertains hereto we may reduce all to that of the Preacher Eccles 4. 9 10 11 12. Two are better than one more happy have a better condition 't is better for two to live together united than one alone The Jews refer this to marriage but it is more general as appears vers 12. a threefold cord It is a famous saying among the Hebrews aut societas aut mors either society or death Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable Creature he is natures good fellow and holds this for a rule optimum solatium sodalitium that Company is the great comfort of life God said of old it is not good for man to be alone Gen. 2. 18. neither for his profit nor comfort And he that loves to be alone is either a Beast or a God saith the Philosopher * Arist poâ—â—t 1. Much more is it thus in Christianity Next to communion with God is the communion of Saints Christ sent out his Disciples by two and two Mar. 6. 7. The evil Spirit is for solitariness God and good men for society God dwells in the Assemblie of his Saints yea there he hath a delight to dwell calling his Church Chephsiba Isa 62. 4. and the Saints were David's Chephsibam Psal 16. 2. 'T is an observation of Origen on Genesis that God made most things double as Heaven and Earth Sun and Moon Male and Female c. to teach man to delight in society Thus in general this general is particulariz'd wherein the good of society doth consist Eccles 4. 9. As First if they fall that is one of them a plural for a singular partitive as Jonah 1. 5. the sides of the ship i. e. one of the sides Mat. 21. 7. set him on them i. e. one of them If one falls the other shall lift him up whether the fall be into sin or suffering q. d. if a Traveller goeth alone and fall into a ditch where there is none to draw him out he must perish but if he hath one with him he that is the stronger shoreth up the weaker While Latimer and Ridley lived they kept up Cranmer by entercourse of letters and otherwise from entertaining counsels of revolt Ridly being Prisoner had the Liberty of the Tower to prove likely whether he would go to Mass or no which once he did but Bradford being there prisoner also and hearing of it wrote such an effectual letter to disswade him that did him much good for never after could he be perswaded thereto The same Bradford also was instrumental to keep Bishop Farrar from receiving the Sacrament at Easter in one kind which he had promised to do Dr. Taylor for like cause rejoyced that ever he came into Prison there to be acquainted with that Angel of God John Bradford so he called him for the good he received from him O the mighty advantage that Christian society well imployed and improved brings in this way 'T is dangerous ye know to let a bone broken be long ere splinter'd or out of joynt e're set right So in Soul matters to be without Soulmonitors Gal. 6. 1. Satan is readiest to assault when none is nigh to assist Solitariness therefore is not to be affected because it is the hour of temptation Secondly If two lye together they have heat The letter of this we have accomplished 2 King 1. 1 2. and the Metaphorical sense is as plainly evident conference warmes Luk. 24. 32. a certain divine efficacy warmed their hearts whilst he spake to them Like unto which Senardaeus speaks something concerning the Martyr y Ego vero illius oratione sic incendebar ut cum eum disserentem audirem spiritûs Sancti verba me audire evistimarem that he heard his words as the words of the Holy Ghost Hence the exhortation of the Apostle Heb. 10. 24. to consider one another to provoke unto love and good works to whet one the other Deut. 6. 7. to sharpen and extimulate Pro. 27. 17. to rouze and raise up their dead Spirits 2 Pet. 2. 13. to set an edge on one another as Boars whet their tusks one against another saith Nazianzen Heat and Zeal and good affections proceed from mutual knitting together When Silas and Timothy came from Macedonia Paul was pressed in Spirit Act. 18. 5. z Intus apud se aestuabat prae zeli ardore Bez. warm he was before but now all of a light fire as it were Those dull Daughters of Jerusalem by hearing the Spouse describe her beloved as she doth from top to toe Cant. 5. were fired up with desire to joyn with her in seeking Him whom her Soul loved The lying together of the dead body of one with the bones of Elisha gave life to it so doth good Company give life to those that are dead c. Strike two cold flints together and fire will come from them So let two dull Christians confer and communicate their Soul-secrets and experiences and it shall not repent them they shall find the benefit of it Job 38. 31. Canst thou bind the sweet influences of Pleiades Those Pleiades be the seven Stars that have all one name because they help one another in their work viz. to bring in the Spring like seven Sisters as the Poets have feigned them joyned together in one constellation and one Company We see God will have the sweetest works in nature to be performed with mutual help