Shepherdy Spiritualized, Tract · Chapter 9
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] bIn genere foreign 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 cforeign, Heb. erat punctans, ſic paſtor vocatur a ſignis, vel punctis quae pecudibus imprime…antur, Mart. Antiqui pecora ſua ſignabant, iis que notam inur…ant, quo ſic a… aliis diſcerni at que 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, dPauperis 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. abiding in the Field, keeping watch over their Flock by night. Beza renders it, excubantes, Vulg▪ vigilantes, neither fitly: foreign is foreign, ſub dio agere, to lie without *Except excubare be extra cubare, i. e. f…ris, at que ad…o ſub dio pernoctare, Bez. Nam vigilat etiam qui in lecto inſomnem ducit noctem, Scult.doors, under the open Heavens: He may wake who yet lies on his bed, and within doors: but theſe were in the Field watching to preſerve their Flocks: This apparition of the Angel to the Shepherds was at the Tower of Edar, if credit be to be given to Menoch. Hierom, and Toſtat. A place of fruitful paſtures, where Jacob fed his Flocks, Gen. 35. 21. but one mile diſtant from Bethlehem, ſaith the ſame Menoch. Of this mention alſo. Mic. 4. 8.
Fourthly, in folding them in ſome places and ſeaſons. This is one Reaſon urged eVid. Scal. & Ligh…f. Harm.by ſome againſt Chriſt's birth on Decemb. 25. becauſe then they were not wont to watch their Sheep by night in the Field, but rather houſed or ſolded them, and fed them with Hay cut for that uſe in its ſeaſon, of which ſee Pro. 27. 25. Folds for preſervation ye have often mention of, Iſa. 13. 20. and 65. 10. Mic. 2. 12, &c.
Application.
Chriſt in all reſpects manifeſts himſelf the great Shepherd of his people, by that value and eſteem that he puts upon them; he values them at an exceeding high rate, he looks not on them, as men do with contempt or ſlight; but accounts them as his choice goods. Hence in the O. T. they are ſo often called by an Hebrew word ſo full, that we are forced variouſly to render it in Engliſh, Exod. 19. 5. peculiar treaſure. 1 Chron. 29. 3. mine own proper good. Eccle. 2. 8. the peculiar treaſure of Kings. Mal. 3. 17. jewels; in all which places the fforeign Olim omnis ſubſtantia veterum erat in pecore, inde que ductum eſt pe…ulium; peculium ergo est peculiaris & propria haereditas. A Lap.ſame Hebr. word is uſed, though thus diverſly tranſlated. The Hebrew Philoſophers call their Predicable (proprium) by this name. The Lord looks on theſe People as the choiceſt of the world, the excellent ones, as David calls them, Pſal. 16. 3. his own proper good, which he loveth and keepeth in ſtore for himſelf, and for ſpecial uſe: a rare exquiſite treaſure: a people deſired, dear and ſingular, or proper to himſelf. The Greek tranſlate that word a peculiar people, which phraſe Paul uſeth, Tit. 2. 14. More eſpecially as to what lies particularly before us now: he manifeſts his choice eſteem of his Sheep by
Firſt, Marking them; he culls them forth from the reſt of the world, and to manifeſt their diſcrimination from all others, and his propriety in them, he ſets his mark upon them. For diſtinction, I ſay, to note his propriety in them, and for preſervation, that they may not be overrun together with others. Ezek. 9. 4. We uſe to ſeal or mark thoſe things which we would difference from others things. Things in the Earth ſeem to be huddled up together, to be toſt hither and thither as if there were no difference: but God doth ſo temper his Judgments, that he diſtinguiſheth his from others, and preſerves them. In the Revelations ye have a double mention of Gods ſealed or marked ones, Chap. 7. when the Trumpets begin, as they that were to be preſerved under the ruines of the Trumpets▪ and Chap. 14. when the Beaſt had great power, as they that were faithful in that Apoſtaſie, continuing Virgins even in Babylon. Chriſt's mark for his Sheep is various: He hath his Ear mark, he cuts, he opens their Ear to inſtruction. The Philoſopher adviſed his Countreymen to get their Ears healed: Chriſt doth ſo by all his. As his Father dealt with him, Pſal. 40. 6. gAures fecisti cavas, ut te audirem, & tibi obediens forem, Mu. Vat. M…rt. Riv. A…ſw.bored his Ear, that he might hear and obey him; ſo deals he by his. As with the Prophet, Iſa. 50. 4, 5. Chriſt uncovereth the Ear of his, ſo the Hebr. reads what we render to ſhew a thing, 1 Sam. 20. 2, 12, 13. and 22. 8. takes (as it were) away the covering, or that which being over, ſtops the Ear; ſo that all his Sheep hear his voice, Jo. 10. 3, 4, 5. This is God's Ear-mark, Jo. 8. 47. He that is of God, heareth Gods word, &c heareth with attention of body, intention of mind, and retention of memory; others hear not, ſtop the Ear, Pſal. 58. 5. either refuſe to hear, or rage at what they hear, as Tygers do at the ſound of a Drum; and this is a ſore ſign of a reprobate Goat.
Chriſt hath alſo his brand-mark, by which his are diſtinguiſht from Satan's and Chriſt's propriety in them owned. The Beaſts followers have his mark on them, Rev. 13. …6. and Chriſts have his alſo, which is his Name, and his Fathers Name, Rev. 14. 1. for ſo the Complut. Copy, the Vulg. Lat. Primaſius, Andreas, Aretas and Cyprian read it; ſo alſo the Syr. Tranſlation, the Arab and Ethiop. in Bibl. Polyglot. Mr. Mede tells us, it is an alluſion unto an ancient rite, whereby Servants were marked with the name of their Maſter, and Soldiers of their General; Servants for the moſt part in their foreheads, Souldiers in their hands. The Ancients generally underſtood this of Baptiſm, by which we ſolemnly profeſs Faith in the Lamb, and his Father, and by which we take up his Name, and are called Chriſtians. Hence they called it Dòminicum ſignaculum. Auguſtine often mentions it under the Name of the Character or mark of the King, the Emperor and the Redeemer. And ſuitably enough may it be ſo underſtood; for they, who in a time of Idolatry or falling from the Truth of the Goſpel, keep up to the profeſſion of Chriſt and his Truth; and in a day of profaneneſs, or Apoſtaſie f…om the purity of the Goſpel, keep up to the Holineſs required by Jeſus Chriſt in all that own him (this is the chief obligation we lye under by Baptiſm) may very well be ſaid to carry Chriſts Name and his Fathers in their forehead; i. e. openly profeſſing adherence to him, even when others revolt and turn aſide. So did Daniel and the three Worthies of old, and all thoſe ſtill who are kept in their integrity with God.
There is alſo the Seal of the Spirit, which the Apoſtle mentions, and by which Chriſt claims his propriety in his, as diſtinct from all the reſt of the World. Epheſ. 1. 13. and 4. 30. Of this Seal we may ſay it implief our things.
1. A work of real and viſible diſtinction of the called of God from other Men.
2. A work of confirmation, whereby they abide ſo.
3. Of transformation or dayly renewing the Soul.
4. The Evidence of all this to the conſcience of him; Or if ye will, more briefly ye may ſay this ſeal or mark is twofold, inward to the Soul and conſcience of the Believer, bringing abundance of peace and joy; and outward and apparent unto others, whereby the Elect after calling are evidently to be diſcerned by others, the fruits of the Spirit manifeſting themſelves to every obſerver. For as the works of the Fleſh, ſo the fruits of the Spirit, are manifeſt to every intelligent eye, that real change that true converſion makes upon the heart, ſo apparently breaks forth into the Life, that we may even ſay of it, as the Apoſtle of his Corinthians, 2 Epiſt. 3. 2, 3. Their good works ſhining proclaim whoſe propriety they are, and ſo cauſe glory to their Great Maſter and Owner.
Secondly, Chriſt reckons his, hath their number for preſervation. As Chriſt kept all that were delivered him by his Father, Jo. 17. 12. On which text the learned De Dieu obſerves the Syriack Interpreter to have underſtood foreign not to be exceptive, as if Judas were excepted out of the number of thoſe whom the Father had given to the Son, but adverſative, by which he is oppoſed to them: q. d. I have loſt none of them which thou gaveſt me: but Judas is loſt, becauſe he was the Son of perdition. So Jo. 10. 3. He calleth his own ſheep by name, he takes ſpecial and particular knowledge and care of his; So that that diſcriminating priviledge of Moſes, Exod. 33. 17. that God knew him by name, is in this ſenſe common to all Chriſt's Sheep: Not only their number, but their very Perſons and Names alſo. The Lord knoweth who are his, 2 Tim. 2. 19. not only how many are Elected, but *Numerus certus, nonſolum quoad numerum numerantem, ut ſuggerunt Arminiani; ſed quoad numerum numeratum, …t Orthodoxi tenent.who they are, who be the very numerical Perſons. Hence their Names are ſaid to be written in the book of Life, Phil, 4. 3. Rev. 20. 12. and 21. 27. Mordecai's name was regiſter'd in the Chronicles of Perſia. Tamerlane had alwayes by him a Catalogue of his beſt Servants, and their good deſerts, which he dayly peruſed. Chriſt doth not only book his Sheep, how many he hath, but their particular names alſo, taking cogniſcance of them particularly; aſſuring them that their hHominum meminit, ut ſignificet diſtinctiſſimam Dei de ſingulis providentiam; q. d. Singuli veſtrûm nominatim, Brug.names are written in Heaven, Luk. 10. 20. the Library in which this book of Life is laid up. Hence the aſſembly of the firſt born written in Heaven, Heb. 12. 23. and that they ſhall never be blotted out thence, Rev. 3. 5. once enrolled in Chriſt's book, and none ſhall blot him out.
Obj. Againſt this ſome object Moſes's wiſh, Ex. 32. 32, 33. If thou wilt not forgive their ſin, blot me, I pray thee, out of thy book which thou haſt written. And Paul's Rom. 9. 3. I could wiſh my ſelf accurſed from Chriſt, for my Brethren, &c.
Anſ. The Anſwer to this may be of ſome uſe, not only to oppoſe gainſayers, but alſo to eſtabliſh the conſolation of the weak. Let it be in the words of Dr. iTact. Sacr. l. 3. c. 2. §. 10.Arrowſmith, who diſtinguiſheth of a threefold Life, viz. Natural, Spiritual, and Eternal; and ſuitably of a threefold book of Life, viz. Phyſical, Eccleſiaſtical and that of the Lamb. The Phyſical Book of Life is that in which is contained the Catalogue of them who enjoy a temporal Life; and out of it are they blotted, who are taken away or cut off by a violent or immature death. Of this is mention, Pſal. 139. 15, 16. In thy book were all theſe written. kIn libro tuo haec omnia ſcribebantur. Piſc.The Eccleſiaſtical Book, in which are written and regiſter'd the members of the viſible Church, who live a ſpiritual Life, either in reality, or in appearance at leaſt. Of this the Prophets make mention, Iſa. 4. 3. Ezek. 13. 9. Pſal. 69. 28. The Catalogue of them that profeſs faith in Chriſt (ſaith the learned lDe natur. Dei, C. 5. c. 3. col. 583.Zanchy is called the book of Life, and of the living, becauſe by the Church they are accounted in the number of them, who are called and choſen unto Eternal Life. [Let them be blotted out, &c.] i. e. ſaith he, diſcover, O Lord, their Hypocriſies, and cauſe them to be ſeen and known ſuch as indeed they are, and let them be blotted out of the roll of the Saints, which are in the Church: thus he. The Third is the Book of Life of the Lamb, mentioned Rev. 3. 5. and elſewhere; after the manner of men given to God, in which the names of his Elect are ſaid to be written. A book, in alluſion to the cuſtom of regiſtring or enrolling of thoſe that are choſen to any dignity or office. Hence the Roman Senatours were vulgarly called Patres conſcripti, and Souldiers are ſaid to be enrolled. A Book of Life it is called, becauſe 'tis to this they are elected, viz. Eternal Life to be enjoyed in Heaven; and the book of Life of the Lamb, becauſe Chriſt is the Head of the Elect, though he be not the Head of Election; and the Elect are not brought to Life, but by his Blood, as of a Lamb without blemiſh or ſpot. Hence then we anſwer the objection, when any are ſaid to be blotted out of the Book of Life, underſtand it of the Book either Phyſical or Eccleſiaſtical, never of the Lambs book of Life. Judas, Arius, Julian, others were blotted out of both the former; out of the laſt never any was or ſhall be blotted. As for the Inſtances in the objection; Surely Moſes's Wiſh never tended to this, that he might be deprived of Eternal Life for the Salvation of that people: but rather (in the firſt ſenſe) that he might undergo the moſt bitter and untimely death, than that they all might be cut off and deſtroyed. And this the very context manifeſts. The People of Iſrael, Aaron himſelf too much furthering them, had committed moſt grievous Idolatry; this the Lord had avenged the day before Moſes puts up this requeſt to God, by ſending in the ſword, by which there died in one day three thouſand men, Ex. 32. 28, 29. That the whole People might not periſh with a like deſtruction, their General interpoſeth himſelf, and offers himſelf rather to be ſlain, to be devoted to death, though an ignominious one, ſaying, blot me out of thy book, viz. that Phyſical one of natural Life; no, ſaith God, thoſe that have ſinned will I blot out, and not thee, who art free from the guilt of that Idolatry. Compare Numb. 11. 15. *C…nſ…lat cui ſilet & vacat, Poli Synopſ. in Ex. 32. 33.And thus was the Scripture underſtood by the Ancients, by Hierom, and Greg. lib. 10. Mor. c. 7. by Menoch. too, and Eſt. &c. which may further be evinced by this abſurdity conſequent to the other interpretation. Truth it ſelf hath ſaid, Jo. 15. 13. Greater love hath no man than this, that a man lay down his Life for his Friends, viz. to ſuffer a temporal death for them; but if it be granted that Moſes offered himſelf to Eternal deſtruction, that he might obtain Salvation, or ſafety to the Jews, it would follow, that there were found in him love greater than the greateſt, which is abſurd. I cloſe this particular with that note of Mr. Ainſworth on the place. Herein Moſes dealt as a Mediator betwixt God and men, and was a figure of our Mediator Chriſt, who laid down his life for the Sheep, Jo. 10. 15. and redeemed us from the Curſe of the Law, when he was made a Curſe for us, Gal. 3. 13, &c.
As to the other inſtance of Paul; it appear… that he kept himſelf within the bounds of temporal puniſhment, and intended only to be an Anathema, to be excommunicated rather than the people of Iſrael ſhould periſh for Eternity. Thus Hieron. comparing the deſires of Moſes and Paul together, ſaies, the good Shepherd laies down his life for the Sheep. Paul would periſh, not for ever, but for the preſent—the Apoſtle would periſh in the Fleſh, that others might be ſaved in the Spirit; pour out his own blood, that the Souls of many might be ſaved. And that Anathema (ſaith he) ſometimes ſignifies cutting off by death, might be proved by many Teſtimonies of the Old Teſtament. Waving thoſe, I will only ſubjoyn one of our own, deſervedly famous for his skill in critical Learning, viz. Dr. Hammond on Rom. 9. who after that he had interpreted accurſed from Chriſt, to be excommunicated from the body of the Church, (as the Church is called Chriſt, 1 Cor. 12. 12. Gal. 3. 27. according to the cuſtome among the Jews, as among us, to call the Wives after the Husbands name, Iſa. 4. 1.) and having aſſerted that in the beginnings of the Chriſtian Churches, a delivery over to Satan was an attendant upon excommunication, which the deſtruction of the Fleſh did accompany, i. …. grievous torments of the body; confirms this expoſition of this place of Paul, by comparing it with a ſaying of Ignatius the Martyr, in his Epiſt. ad Rom. which in Engliſh ſounds thus, mforeign.let the puniſhment of the Devil come upon me ſo that I may only enjoy Chriſt: where, ſaith the Dr. the puniſhment of the Devil cannot be underſtood of Hell puniſhments, as which are not at all ordinable to the enjoyment of Chriſt: but whatſoever temporal puniſhments might be inflicted even by the Devil himſelf, though unto death. However theſe things are, yet, out of the Lambs book of Life there is no blotting. I conclude this long digreſſion with that of Auguſtine on Pſal. 69. 28. nFratres, non ſic concipere debemus, qu…d quemquam Deus ſcribat in libro vitae, & deleat eum; ſi homo dixit, quod ſcripſi ſcripſi—Deus quenquam ſcribit & delet? Aug. in P al. 68.We are not ſo to underſtaand it, Brethren, as if God did write down any man in his book of Life, and blot him out again. If a man could ſay, what I have written, I have written, doth God write down any and blot him out?
Thirdly, Chriſt watcheth his; he ſets a guard on them, and hath his Eyes over them continually. Jacob's care by day and night over Laban's Flock, Gen. 31. 39, 40. is nothing if compared with Chriſt's over his. Chriſt neither ſleeps nor ſlumbers, Pſal. 121. 3, 4. And if King Philip could ſay, he could ſleep ſecurely, becauſe his Friend Antipater watched by him, may not Chriſt's Sheep be much more confident, who have Chriſt to keep them? His ſeven eyes, Zech. 3. 9. are ever open, yea ever run to and fro through the whole Earth, Chap. 4. 10. which by Mr. Mede are ſaid to be Seven created Spirits, even Arch-Angels, the Miniſters of God in caring for his: who are hence called Watchers, Dan. 4. 13, 17, 23. not only becauſe of their ſpiritual nature and life, they needed not, as meat or drink, ſo neither ſleep; but alſo from their office, being the Miniſters of the Divine Providence and watchfulneſs over his, always attending to do his pleaſure, for the preſervation of his Sheep, and deſtruction of Wolves.
Fourthly, Chriſt folds his, brings them together, into his holy Mountains, viz. into Goſpel-Churches, where they are preſerved and kept in the midſt of dangers, with which many ſtraglers are taken away. The preſervation and abundant feeding of Goſpel-Churches is the proper intendment of that promiſe, Iſa. 65. 10. oSi aut…m arment a ſervorum Dei bene habebunt, quantō magis ipſi? Calv.ſo of that, Mic. 2. 12. as ſheep for fear of the Wolf gather themſelves together, and get up together in the Fold: So Chriſtians by errours, hereſies and hereticks are driven together in Churches, over which Chriſt watches according to the promiſe, Iſa. 4. 5. pforeign Super totum ipſum montem, a radice ad verticem, For.[every dwelling place of Mount Sion] i. e. the Church in general; upon her aſſemblies] i. e. particular Churches or congregations; ſhall be a defence] qforeignthe word here render'd defence, is elſewhere found only, Pſal. 19. 5. and Joel 2. 16. in both which places we tranſlate it the bride-Chamber: the Jews underſtand by it that vail caſt over the Bridegroom and his Bride whilſt the Marriage is conſummating. This place was ſecret and ſafe, and fitted for pleaſure, fitly therefore repreſenting both the defence and comfort which God affords his People, married to the Lord, and to one another by the will of God. Glad experience in theſe latter daies hath atteſted how the Lord hath preſerved his People in their keeping cloſe to him and to one another; whereas they that have lived ſcattered, and have withdrawn from the Aſſemblies of his People, have become a prey to Wolves and Foxes.
Reflections.
Alas! of what advantage is it that I proſper in the World, whilſt I am For the Worldling.none of the Sheep of Chriſt? What though I prize and value my ſelf, and others do eſteem me for my worldly greatneſs, whilſt the Lord Jeſus ſets no value nor price upon me? May I not fear leſt that word be accompliſhed in me, Luk▪ 16. 15. That which is highly eſteemed amongſt men is abomination in the ſight of God? Whatever I may pleaſe and pride my ſelf in, what will it profit me, whilſt I am not in value with the Lord? Is it my wealth that I boaſt my ſelf of? This is that indeed which too many rate themſelves by, and think themſelves by ſo much the more ſimply happy and valuable, by how much their riches increaſe more than others; they ſtrut themſelves on their Dunghills, becauſe a little higher than their Neighbours. 'Tis not for nothing that the Scriptures have warned againſt this, Pſal. 62. 10. If Riches increaſe, ſet not your heart upon them, if they grow like Herbs or Fruits, inſenſibly and abundantly; yea, and by lawful and laudable means, though they come in at the Street door, and not at a Poſtern: Whether left you by Parents, or riſing from the provenue of the Field, or any other way without wrong or injury to another, yet ſet not the heart upon them; place not your …elicity in them, think not your ſelves ſimply the better or ſafer for them. Be not puffed up with outward things, as a bubble with a Child's breath in a Walnutſhell, when he hath in it a little Sope. The Apoſtle alſo cautions againſt this, 1 Tim. 6. 17. Should the A… think herſelf ſome great buſineſs, becauſe gotten upon her hillock? Or the Sumpter-horſe becauſe laden with treaſure? Should the Egyptian Aſs think himſelf worſhipful for bearing the Golden Iſis upon his back? And yet alas! thus we ſee it to often. Many mens good and blood riſe together; their Hearts are lifted up with their Eſtates, as a boat that riſeth with the riſing of the water. But, O my Soul! what are theſe to be truſted to? They are not Entities, Pro. 23. 5. Wilt thou cauſe thine eyes to flie after that which is not? Riches have no ſolid ſubſiſtence, though the fooliſh world call it Subſtance: There is no firmneſs or ſolid conſiſtence in the Creature; 1 Cor. 7. 31. and they that rejoyce in them, rejoice in a thing of nought, Amos. 6. 6, 13. have they not, do they not make to themſelves wings, Eagle's wings, to flee away? How many, O my Soul; haſt thou not only heard or read of, but even in thine own experience obſerved, who from great Wealth have been brought to a Morſel of bread? Some that have fared deliciouſly, it may be riotouſly every day, that thou haſt known to want a draught of Drink to quench their thirſt? And wilt thou glory in theſe things that paſs away, like a Torrent, like a Bird, like a ſwift winged Eagle? But put caſe, my Soul! that they ſhould abide with me, and continue all my daies, though my Bellyſhould be filled with theſe hid treaſures, viz. with Gold, Silver, Jewels, which lye in the bowels of the Earth; yea, though I ſhould have enough to fill not my ſelf only, but my Children too, though I ſhould have many of them, and lay up enough, and choice for my Babes, Pſal. 17. 15. yet, after all, theſe are not evidences of choice love from God. 1 Tim. 6. 17. not truſt rforeign.in uncertain Riches, not hope in the inevidence of Riches; they are no ſure evidence that God hath more reſpect to thee, than to others, they are bleſſings but of the left hand, of the Foot-ſtool. Luther could call the whole Turkiſh Empire but a crum which God caſt to that Curr. Love or hatred is not known by what is before a man, Eccleſ. 9. 1. theſe external things ſhew neither the love nor the hatred of God to any man; neither is proſperity a certain ſign of love, nor adverſity of hatred from God, ſeeing theſe things are given promiſcuouſly according to pleaſure, not favour. The Sun of proſperity ſhines as well upon the brambles of the Wilderneſs, as Fruit-trees of the Orchard; the Snow and Hail of adverſity light upon the beſt Gardens, as well as upon the Wilderneſs. Ahab's and Joſiah's ends concurr in the very circumſtances. Saul and Jonathan, though different in their deportments in their Life time, yet in their deaths were not divided. The rich man fared deliciouſly every day, and was as richly clad, whilſt Lazarus lies at his door in rags, and begs for crums. Sweet ſmelling Smyrna, the pooreſt of the ſeven Churches, yet hath the richeſt price ſet upon *Nudus opum, ſed cui c…lum terrae que patebant, de Archimede Silius.it, Rev. 2. 9. Conſider therefore, O my Soul! it ſpeaks thee not happy for another world, that thou proſpereſt in this. Glory not therefore, O my Soul, in thy riches, Jer. 9 23. for neither thy Silver nor thy Gold ſhall be able to deliver thee in the day of the Lord's Wrath, Zeph. 1. 18. money hath drowned many a Soul, delivered none: Money can neither pacifi… God, nor ſtill thy conſcience, nor ſtop the Enemies mouth: Not Riches but Righteouſneſs, delivereth from death; thou maieſt be never the more in Gods favour for the Coyn in thy Coffers, yea thou maieſt be curſed, though, yea, becauſe thou art thus proud, Pſal. 119. 21.
Or is it my Power, Glory or Greatneſs in the World that I pleaſe my ſelf in; and ſay, it is well with me becauſe I am renowned and ſet on high in the World? This ſome elate themſelves with, and think themſelves by ſo much the more dear to God, by how much they are the more feared by men; and eſteem themſelves out *Major ſum quam cu… … Fortun… noc….of gun-ſhot from men, and thence conclude they are ſafe. This was Edom's caſe, Obad. 3. and 4. verſ. his Countrey was Rocky and Mountainous, and hence he concluded himſelf above danger; yet God threatned to bring him down, and performed it. Let not the mighty man glory in his might, Jer. 9. 23. A bulging wall is not farr from a down-fall. While the word [Is not this great Babylon, &c,] was yet in Nebuchadnezzars mouth, he was deprived of his Kingdom and driven from men, &c Dan. 4. 1. Not all the Worlds Grandees are God's Favourites: May I not be vile in Gods eyes, whilſt great in mens? Is not Antiochus the Great, that called himſelf Ep…phanes (illuſtrious) by the Holy Ghoſt called a vile Perſon, Da…. 2…? And hath not the Moſt High branded many …d Great Ones, with either changing, or detracting …m their names, to manifeſt his contempt of them? As to ſhew his regard to faithful *T…dun. Hebr… quod …r nomin… ſuo Tetragr…mato Deus litero foreign Abrahae & Sarae …diderit. Bith. …liv. pag ….Abram, he add … …tter of his own name to his, and called him. Abrah…m. Jacob was dub'd, Iſrael (a Prince with God) in the Field. S…lomon called Jedidiah (beloved of the Lo…d) … S…m 12. 25. So to evidence his contempt of wicked ones, how great ſoever, as to external pomp, he taketh away the letters *Abraham is the firſt man i… the world▪ whoſe name is changed of God; a… it ſignifieth a change of ſta…e, and a renewing with increaſe of Grace from God, Airſw. on Gen. 17. 5.of his Name from them. Th…s E…liakim was called Jehojakim, which ſome write Joakim, and ſome Greeks Copies Mat. 1. …1. read Jakim: So his Son J…hojakin, is called Jechoniah, and in diſgrace Coniah, Jer. 22. 24. not only the firſt part of his name being cut off, a ſad preſage that e're long God would c…t him off; but alſo that letter which appertained to Gods name being taken away; God will not have his name defiled with ſuch a vile one. Worldly greatneſs, O my Soul! may be a burden, back and heart burden, no mark of Chriſts Sheep: 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. Ʋlpian 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 th…ſe duplicate page duplicate page duplicate page duplicate page 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. 'Tis 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 hypocriſi… 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 Ʋzzah'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 on ſome of his mercileſs iſſue, Amos. 2. 6. ſelling the j…ſt for Silver, and the poor for a pair of Shoes: Eſpecially if that be true which ſome of the Hebrews tell us, that of thoſe twenty pieces, each of the ten Brethren had two, to buy Shoes for their feet? Yet little knew thoſe Merchants what a price they had in their hands, even the Jewel of the World, and him that ſhould one day be Lord of Egypt. Such honour have Gods Saints in the Lords eſteem, however vili pended by men. For their worth, and Gods prizing them, they are called Princes in all Lands, Pſal. 45. 16. Kings in Righteouſneſs, though ſomewhat obſcure ones, as Melchiſedek, Heb. 7. Many Righteous men, Mat. 13. 17. are many Kings, Luk. 10. 24. they are Gods portion, Deut. 32. 9. the dearly beloved of his Soul, Jer. 12. 7. his Inheritance, Iſa. 19. 25. peculiar ones, Ex. 19. 5. the people of his purchaſe that comprehend all his gettings, 1 Pet. 2. 9. his glory, Iſa. 46. 13. his Ornament, Ezek. 7. 20. his Throne, Jer. 14. 21. a Royal Diadem in the hands of Jehovah, Iſa. 62. 3. poor of this World, rich in Faith, Heirs of the Kingdom. Ja. 2. 5. this the Cock on the Dunghil, the Midianitiſh muckworms take no notice of. In Chriſt their head they could ſee no comlineſs, though he were the chiefeſt of Ten Thouſand; God had hid him (in whom all the Treaſure of Wiſdom and Worth were hidden) under the Carpenters Son; ſo are all Gods precious ones, for the moſt part, abjects in the worlds eye; their Glory is within, their Life hid; they are great Heirs, but as yet in their non-age: Kings, but in a ſtrange Countrey; Heads deſtinated to a Diadem, but this the World knows not, 1 Jo. 3. 1. Let it ſuffice thee, O my Soul that God, and all that can ſpiritually diſcern, know it, and ſo ſhall others, as Joſeph's Brethren did him, in his bravery. Take this abroad into ſome particulars, it may yet ſmell ſweeter.
Firſt, Their perſons are precious; they eſteem Chriſt ſo, and ſo doth he them: He diſregards all the reſt of the world in compariſon of them; were it not for them, God would not ſo much as look to the world in a way of mercy. Though men being mad, think they ſhall never rid them ſoon enough out of their parts, yet were theſe once gone, they would find the miſery of it. No ſooner is Lot out of Sodom, but Fire and Brimſtone from Heaven is about their ears. When Auguſtine was dead, Hippo was taken: When Luther gone, Germany ſpoiled: When Pareus laid in his Grave, Heidelberg taken. The Plague ſwept away many Ten Thouſands in London, after the caſting out of the Miniſters. Abſ que ſtationibus non ſtaret mundus, was in uſe among the Jews. God accounts his precious, Iſa. 43. 4.
Secondly, Their blood is precious, Pſal. 72. 14. which their Enemies ſpill as water on the Ground. Their death precious, Pſal. 116. 15. which he will not eaſily permit their Enemies to pleaſe themſelves in. He will not eaſily ſuffer any to do them wrong. tSee Ga…aker's ſenſe of Num. 33. 21. in Cin. pag. 216. and in Poli Synopſ. in loc.Take heed that thou ſpeak not to Jacob good or bad, Gen. 31. 24. God carefully preſerves their Life, their blood. Or Secondly if ſpilt, he will dearly avenge it. Abels blood hath many voices, and cries loudly in Gods Ears. He puts up the drops of their blood like precious balſom. Yea,
Thirdly, So are their Tears, Pſal. 56. 8. In which Text are many Elegancies; beſides, a *foreign fuga, & foreign uter.paronomaſie in the Hebr. which cannot be Engliſhed. Obſerve, God hath a bottle for his peoples Tears, which the opprobries and perſecutions of their adverſaries force from them; He bottles them up as ſo much ſweet water; yea every one of them, for Tear is ſingular in the Hebr. every Tear of mine, not one of them ſhall be loſt; and then he hath a book too, where they are regiſter'd, whence not blotted out.
Fourthly, their prayers are precious and delightful to him, Pro. 15. 8. their Prayers *Cant. 4. 11. Pſal. 141. 2. Hoſ. 14. 2.are ſet in oppoſition to all ſacrifices; they are his delight, his muſick, his honey drops ſweeteſt perfume, his calves of the lips, with which when they cover his Altar, he is abundantly well pleaſed. This enters into his *foreign.Ears, Pſal. 18. 6. yea, his Ears to their prayers, 1 Pet. 3. 12. q. d, though their prayers are ſo faint that they cannot come up to God, God will come down to them. He can feel breath, when no voice heard, Lam. 3. 56. and theſe ſtrangely charm him, Iſa. 26. 16. (Prayer there is in Hebr. a charm) that he breaks forth into thoſe words, Iſa. 45. 11 Ask of me, &c. concerning the works of my hands command ye me. O that thou underſtoodeſt, O my Soul, the latitude of this Royal Charter; then wouldſt thou pray alwaies with all prayer and ſupplication, &c. Epheſ. 6. 18. Yea.
Laſtly, their meek and quiet Spirit, which ſome may fear the ready way to expoſe them to the contempt and injuries of men, yet is of great price with God, 1 Pet. 3. 4. God makes much reckoning of it, becauſe like himſelf. Be cheerful therefore, O my Soul! rejoyce and work righteouſneſs, though men ſpeak ſlightly and deſpightfully: The Moon ſtops not its courſe, though Currs bark at it; Who would much value the ſlights of a poor Lacquie, who knows he hath the Ear and Heart of his Soveraign Prince: