only Exod. 15. 26. but the Chirurgion also of his People cataplasmans obligans plastring and binding up their wounds given them by the Devil that wicked Thief then when the Priest and Levite the Law both moral and ceremonial have passed them by and yielded them no help at all He hath splinters for broken Leggs and Cataplasms for green wounds Wine and Oyl to pour in to cleanse and heal the Wounds of Sin-sick-souls He that hath advised his spiritual ones to have a tender Ladies hand with a Lions-heart in restoring a fallen Brother Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set him in joynt again The Phrase is borrowed from Chirurgions who being to deal with a broken bone will handle the same very tenderly will not but shew much tenderness himself to such He will restore comfort to such mourners Isa 57. 18. they that mourn in Sion and they that mourn for Sion have special regard from God and for them he creates the fruit of the lips peace peace i. e. full and perfect peace Fourthly He strengtheneth that which is sick turns Physician too as well as Chirurgion gives something inwardly to cure the Distempers that are within Ah how sick doth sin make the Soul Sin and Wrath like a Disease and Physick in the Stomach make sad work till it be vomited up Christ hath both purging and cordial Physick for his He works upon their corruptions to drive them out by the bitter Aloes of affliction he kills the Worms which sweet meats have caused he purgeth their filthiness out by giving them bitter things to drink Isa 27. 9. the taking away of noxious humours is the ready way to add strength to the body It was good for David that he had been afflicted Psal 119. 71. it rid him of those two evil humours high-mindedness and earthly-mindedness Psal 131. 1. And when he hath well cleansed them he gives dainty restoratives whereby their strength is renewed He addeth strength to his in their way Job 17. 9. Heb. shall add strength i. e. shall be fortified more and more shall strengthen himself more in his piety and good waies When I am weak then am I strong said Paul 2 Cor. 12. 10. strongest through hope in Christ when weakest through sense in my self not only by an intrinsecal disposition that we are more inclined to seek help and strength but indeed by a spiritual capacity Jesus Christ is more ready to bestow strength when we are sensible of our own weakness Reflections Have I many Infirmities Am I sensible of many wounds and distempers For the poor weak and sickly Believer inward outward that attend me And am I sometimes afraid lest I may be born down and carried away by such weaknesses Lo here what matter of refreshment My Shepherd is for curing the sick and weak as well as for feeding the strong and lively He not only hath care to provide and drive his to pastures that may be sweet and refreshing to them but he also is tender to find out relief for those that are weak and under any debility David knew this by experience and therefore under the sense of his weaknesses he addresses to God Psal 41. Heal my Soul n Diâ—it animam non corpus quòd sciret peccata causam esse morbi nec dubitabat quin convalescente animâ per expiationem peccatorum corpori quoque rectius esse futurum Mu. ex K. for I have sinned against thee He mentions his Soul not his body because he knew sin was the cause of all his bodily ails and doubted not but if his Soul were recovered through the pardon of sin it would be well enough with his Body Or he may intend properly his Soul o Animam propriè intelligit cùm alibi David in oerumnis etiam externis fundamenti loco praerequirat integritatem animae Gei for it is usual with David even in outwardtroubles to begg integrity of Soul as his support Thus to be healed Isa 6. 10. is to have their sins forgiven Mar. 4. 12. O Lord heal my Soul of sin and then my body of sickness or else if thou please to keep me sickly still I shall bear it better and improve it to more advantage Why should I despond and say I shall one day perish through this or that sickness What though it be dangerous and this dangerous disease be inveterate Yet to an p Omnipotenti Medico nullus insanabilis occurrit morbus Isidor Omnipotent Physician no disease is incurable I am it 's true bent to back-sliding 't is my great evil and I do lament it but that is high encouragement Hos 14. 4. I will heal their back-slidings I q Non dicit delicta errores sed ponit atrox nomen defectionem a Deo ut ostendat se vel atrocissima peccata sanaturum Calv. will love them freely The Lord calls not their sin by an easie and soft term but by the most heinous back-sliding disobedience rebellion that he might shew how he heals pardons the worst that men commit because the Physician is great and the Physick fit the Blessed Jesus r Sanabo nempe per Christum qui est medicus animarum Druâ— Bless the Lord O my Soul and all that is within me bless his Holy For the healed and refreshed Believer Name Bless the Lord O my Soul and forget not all no not any of all his benefits Who forgiveth all thine iniquities who healeth all thy diseases Psal 103. 1 2 3. O my soul how shouldst thou be carried out of thy self even as far as Heaven to admire the Lords goodness and to render thanks to his Majestie How hath he set the bones which Sin had once broken that thy broken bones may rejoyce in him Canst thou not look back O my Soul and consider the time when thou wert full of Distempers from head to foot little soundness in thee yet how hath He restored health and strength to thee Well mayest thou cry out Jehovah Rophe Exod. 15. 26. the Lord the Physician is he that healeth me As he teacheth none like him so he healeth none like inside outside corporal spiritual diseases he doeth all away he cureth his People on both sides and maketh them whole every whit He smiteth and he healeth Isa 19. 22. Blessed be the Lord that hath given me to experience this Grace that hath given me in any measure to know what holiness is that my Soul may desire and embrace it Surely it 's health to the navel and * Quod sanitas iâ— corpore id sanctitas in corde marrow to the Bones May my Soul grow and thrive that my youth may be renewed as the Eagles Psal 103. 5. Blessed be the Lord that when I was going astray as a lost Sheep ready to perish did seek his Servant Psal 119. 176. and hath caused me to return unto the Shepherd and Bishop of my Soul 1 Pet. 2. 25. CHAP. VIII Shepherds their Strayers many waies bring in Christ
The best time of the year the sweetest warmth cometh with these Pleiades and the best time of our life cometh when we live together in Christian love and fellowship Sincerity is the life of Religion and society the life of sincerity Thirdly Mutual help and assistance as well as warmth and heat Vis unita fortiar God bad Gideon to go down to the Camp of the Midianites and if he feared to go to take with him his servant Phurah Judg. 7. 10. Jonathan will not go without his armour-bearer 1 Sam. 14. 6 7. nor David without Abishai Christ when he sent out his Disciples sent them by two and two and when he begins his passion in the Garden took Peter James and John with him for the benefit of their prayers and company though they served him but sorrily Unity hath victory but division hath dissolution as it did once in England when Caesar first entred it Dum singuli pugnant universi vincuntur when they fought in small parties they were all by degrees overcome as Tacitus reports of the Ancient Britanes Reflections â—â—â—ed largely but do I feed safely and sweetly I am not brought For the alone walking Christian within Folds and Pens but walk at liberty under no bonds accountable to none for my conversation c. but is this the manner of the Sheep of Christ Do not his Lambs when they are from the Flock run up and down bleating and crying out till they have found out whom to joyn themselves to Is it not the voice of Christ's Spouse Cant. 1. 7. Tell me where thou feedest where thou makest thy Flock to rest c. Why should I be as one that turneth aside by the Flocks c. left by Christ or leaving Christ are in danger of walking in by-waies and paths of turning aside some read that word Why should I be like to her that wanders others one vailed lest I be accounted as one veiled among the Flocks of thy companions i. e. an harlot Cast as an harlot wandring hither and thither Merc. being alone and in the Fields or withdrawn places as the manner of such is Sanct. Consider O my Soul what too much cause of suspicion they too justly give that walk at random and not in communion with the Saints And consider withal Christ's advice in his answer vers 8. go forth by the footsteps of the Flock not get into some Wilderness and keep close to thy self have nothing to do with them that profess themselves mine but joyn thou thy self to them that have joyned themselves to me by my will Follow the practice of the primitive Saints as they followed my precept and president And feed by the Shepherds Tents keep close to those my under Shepherds whom I have set over my Flocks to lead them out to and bring them in from pasture consult them and be directed by them Is it thus with me O my Soul who live alone and esteem my self free because thus at liberty Add I any where any thing to that order which the Apostle with so much joy b 〈…〉 ld in his Colossians a Ordinis noming tam consensum quam mores rit è compositos et totam disciplinam intellige Calv. sic Dav. Ham. Chap. 2. 5. the order wherein every one is set in his proper place to fill up what is his duty An allusion to a Company of Souldiers every one in his place in rank and file Though thy Faith should be as firm as the Firmament it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet if no order where is the beauty Surely Christ hath appointed some Discipline as well as Doctrine else it will be a confused house a lawless Kingdom a rude and wild Army but Faith and Order Doctrine and Discipline together these two render the Church fair as the Moon clear as the Sun terrible as an Army with banners Cant. 6. 10. Is it not O my Soul that I may take a liberty to walk loosely that I walk thus solely that I may say as Psal 12. 4. The Apostle gives caution of and bids beware of those that did walk disorderly i. e. under no order or rule may I not fear it may reach me But besides am I not the loser whilst I walk thus alone My joyes are but single my troubles doubled for want of those that might sympathize and bear a part with me How easily born would my â—urden be had I many Shoulders to lay it on And how would my mercies be abundantly multiplyed did many partake of them with me This is the benefit of having hearts as well as persons united in the fellowship of the Gospel that they may mutually rejoyce and mourn together as members indeed of the same body Am I not the more exposed to temptation and to be over-born by it being without help of any to foresee it for me and shore me up against and under it Woe be to him that is alone Am I not in more danger of becoming a prey to wild Beasts while I am thus apart from all Christs Flocks What Shepherd have I to look to and take care of me What Companions to feed and fold with that I may be preserved Turn thee O my Soul turn thee to the Most High by the Flocks and the Under-shepherds to the chief Shepherd of Souls Bless the Lord O my Soul that hath given me a Name in his house For the enchurched Believer that hath taken thee into his Flock and keeps thee among his Sheep Time was thou wert also running at randome bleating up and down without Company and care Let God have the glory that hath brought thee over to a professed subjection to the Gospel that thou hast found the glorious presence of the Lord in the slighted assemblies of his despised Saints that in his Temple thou hast spoken of his Glory Psal 29. 9. that thou hast seen the goings of the Lord in his Sanctuary Psal 68. 24. that he hath given thee an interest in the hearts affections cares prayers of his people that they participate with thee in thy joyes and sorrows 'T is mercy indeed to enjoy God any thing of his presence and spiritual teachings and refreshings in privacy in a corner with Isaac in the Fields with Daniel by the Rivers side with Peter on the house top But O the glorious outgoings of the Wisdom Power Mercy c. of God in the Assemblies of his People to have interest in the affections gifts graces counsels comforts admonitions exhortations c. of his beloved 'T was one of the most severe threatnings against the false Prophets to be denied this Ezek. 13. 9. They shall not be in the assembly of my people nor shall they be written in the writing of the house of Israel David no doubt enjoyed God in his retirements but when he was a little put by coming at the Assemblies of God's people how did it trouble and afflict him See Psal 42. 1 4. and Psal 84. 1 3. even thine Altars oh thine altars so some read it by a passionate exclamation importing strongest desires after them Blessed are they that dwell in thine house c. Let such as enjoy these mercies improve them O my Soul Be not barren under the droppings of Heaven's dews be not lean and ill-favoured still under fat and fattening means not like Pharaoh's lean kine after thou hast devour'd much feed little Great eaters are generally observ'd to be thin and lean Persons their food as it were passes through them and they digest it not Such are careless and forgetful hearers God hath promised his blessing in Sion Psal 133. 3. choice blessings Psal 134. 3. above any that came from Heaven or Earth Psal 128. 5. O my Soul desire and endeavour to grow up as Calves of the Stall Mal. 4. 2. If ye have tasted that God is good in Sion and are now driven thence ah long for his presence in his Assemblies prefer Sion to your chiefest joy long for his blessing among his People that thou mayest see the good of his chosen that thou mayest rejoyce in the gladness of his Nation that thou mayest glory with his inheritance Psal 106. 5. Now to him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us â—nto him be glory in the Church by Christ Jesus throughout all ages world without end Amen Ephes 3. 20 21. FINIS
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
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
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
without Repentance but these prevailing little with him hereto God sends a particular charge against him by the Prophet by a parable and the plain explication and application of it 2 Sam. 12. 1 -12. he tells him of what he had done for him and chargeth on him what in return he had done against God and threatens him for his unrighteous carriage and all to break his heart and bring him back from his evil waies and he no sooner comes in but he is received no sooner confesseth but hath a declaration of pardon I have sinned said he God hath taken away thy Sin said the Prophet God deals plainly and openly with him and the Prophet from God thou art the man and by such checks brings him home again to the Lord Prov. 6. 23. as the Commandment is a Lamp and the Law a light so such reproofs or corrections are the way of Life God chargeth it upon their Souls to return to him if they intend to live Thirdly when this also will not do the Lord shakes his Rod yea and sometimes laies it on too By Rod understand corrections so termed in Scripture often He often whips his in from their irregularities And this sometimes by giving them to meet with disappointments in sin though they range thinking to meet with sweeter food yet they find not the sweetness they expected yea God crosseth them in their evil courses and this in kindness to bring them in 'T was none of the least of Israel's mercies that which God speaks Hos 2. 6 7. I will hedge up thy way with Thorns c. Thorns i. e. difficulties and distresses so that though sinners follow their sins with the greatest eagerness yet shall they not obtain their desires Ah! this is a sweet way of mercy when God fetches in His from their pursuits of sin by their not over-taking their sin Sometimes he whips them for their sin and gives them to read their sin in their punishment To go on in sin without punishment is a dreadful judgment threatned against Rebellious Israel Hos 4. 14 17. which words Origen quoting in a certain Homilie saith w Vis indignantis Dei terribilâ—â—m vocem audire c. It is the terrible voice of an angry God Ye shall be without punishment saith God for an argument that ye are Bastards and not Sons I will not once foul my fingers with you or be at pains to correct you take your swinge in sin for me c. Never was Jerusalems condition so desperate as when God said unto her my jealousie shall depart from thee and I will be quiet and I will be no more angry Ezek 16 42. Not a greater plague can befall a man than to prosper in sinful practices Bernard calleth it x Misericordiam omni indignatione crudeliorem c. a pity more cruel than all wrath a killing courtesie See Ezek. 3. 20. I will lay a stumbling block before him viz. of prosperity I will not recall him by calamities I will prosper him in all things and not by affiiction restrain him from sin His own therefore God will not leave thus alone but let them feel that sin is an evil and a bitter thing and scourges them off from it David found this by glad experience Psal 119. 67. Before I was afflicted I went astray but now have I kept thy word now that I have been lashed to it and paid for my learning z Vexatio dat intellectum Quae nocent docent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smart makes wit As the beating of a Garment with a stick beateth out the Moths and dust so do afflictions corruptions from the heart and life David's lying his Adultery and Murder were set home upon him and he brought in from them by Gods scourging him so that he could say as vers 71. It is good for me that I have been afflicted that I might learn thy statutes The Lacedemonians of old and the same is said of the Hollanders alate grew rich by Warr and were bettered when all other Kingdoms were undone by it Christs Sheep make benefit of their crosses which to others are destructive so that they can set to their seal for confirmation of that word Psal 94. 12. Blessed is the man whom thou chastnest O Lord and teachest him out of thy Law whom God lashes and withal lessos not which end afflictions sanctified are of singular use Many may gladly say with him of old I had been undone * Periissem nisi periissem if I had not been undone the ruin of their estates the removing their relations the sickness of their bodies have fetcht them in from their unrighteous courses and given them to know God and themselves whereas before they were ignorant and careless enough see Job 33 14 15 and to the 24. which made King Alfred beseech God to send him ever and anon some â—it of sickness for that saith he I ever find my self best when worst best in Soul when worst in body the sickness of this is a medicine to that Fourthly If neither this bring the sinner in God hath his Dogs which he sends out after him and sets at him to worry him in by sincere repentance These barking Currs which would bite too if not rated by the Lord are the wicked malevolent ones of the world who by persecution of Tongue or Hand many a time bring Gods people to repentance and reformation The Spear thrust into them to kill them doth but launch the Impostume and preserve life Such a Curr God sent out after David in Shimei 2 Sam. 16. 5 6 c. David had caused the name of God to be blasphemed among the Heathen Chap. 12. and now he is blasphemed and cursed by a Subject of his And was not David rightly punished by Shimei's railing for his hearkning so readily to Ziba's flattering Was he not justly spoiled of honours who so unjustly spoiled Mephibosheth of his goods Doth not his calling him bloody man think ye mind him of that crimson sin for the pardon of which he prayed so hard Psal 51. 14. Men rail and reproach thee casting that in thy Teeth which it may be thou art not guilty of consider is there not a cause Hast thou not in some thing or otl er run away from God that he thus barks thee in Reflections Much talk is there from Preachers concerning such as go on in a For the prospering sinner sinful course that they shall not prosper and thrive that anger from the Lord shall go out against them c. whereas I find not but things prosper with me as well as with the most precise of them all my body is sound my estate encreasing and my credit and reputation save with such nice ones stanch and good and is not all well with me May not I bless my self for all that men cry out against my covetousness my pride my drunkenness and uncleanness What though men talk at such a rate to discourage can I not
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.