Shepherdy Spiritualized, Tract · Chapter 14
CHAP. XIV.
By fruitfulneſs Sheep do their owners raiſe;
Saints would bring others in, their God to praiſe.
Obſervation.
NO ſmall way and means by which the Sheep enrich their Owne…s is their fruitfulneſs, whereby they run a man up to a ſtock preſently. Thus was Laban from a little come to great wealth, Gen. 30. 30. his ſtock was little when Jacob came, and now it was broken out, and encreaſed to a multitude. Jacob alſo from nothing but a ſtaff, in few years was owner of great Flocks, Gen. 30. ult. in ſo much, as that Labans Sons begrutched him his increaſe, Chap. 31. 1. sFecit hanc gloriam] i. e. divitias, has enim ſequitur gloria, Vatab. Alii vertunt gravitatem, ſubſtantiam, poſſeſſionem, &c.But theſe things are ſo obvious to experience, that there is no need of farther mention. Three waies of multiplying have theſe Creatures above other uſeful and enriching ſtock, which ſpeaks them fruitful, and thereby of great advantage.
Firſt, They will receive the Ram whilſt young; by that time they are Twelve or Thirteen Months old, ye may ſee them with Lambs by their ſides. Though I know Sheep-Maſters with us endeavour carefully to prevent ſuch a thing, becauſe of the ſpoil of the breed, ſuch uſually being not ſo large, nor bringing forth their young ſo large and ſtrong, as thoſe that are kept from the Ram till elder, yet in the beginning of their breed in Ireland, after the war ceaſed, men were more deſirous of growing up in number, knowing that they could better their breed by culling, as they would. Whereas we ſee the Hei…er is two or three years old before ſhe hath a Calf at her Foot; it's otherwiſe with the Sheep, or may be, if ye liſt.
Secondly, Sheep will frequently bring twins, couples, and thereby grow and encreaſe much in multitude. This alſo I know is now againſt our Sheepmaſters, who ſay one good Lamb is better than two ſmall ones: yet, we ſometimes find an Ewe with a Lamb at each ſide, and they kindly and bravely thriving, and the Dam feeding them up well enough. And this in Paleſtine ſeems to be accounted a ſpecial advantage, of which we read in Solomons Song once and again, Chap. 4. 2. and 6. 6. tFoecundae oves gemellos pariunt magnitudine aequales.[none barren] not only ſingly, but bringing forth couples too; and this will eaſily grow to a great ſtock.
Thirdly, Some Sheep in ſome Countries bring forth twice in one and the ſame year, and ſo are fruitful that way. Thus many underſtand and interpret, Gen. 30. 41, 42. of Sheep bringing forth at two ſeveral times in the year Bonfrerius uNotum eſt in regionibus calidioribus & fertilioribus pecudes …is in anno concipere & parere: Hinc Virgil de Italiâ, …is gravidae pecudes.ſpeaks of this as a known thing in hotter Countries; thoſe that conceived in September or October, and brought forth in March; or conceived in the Spring, and brought forth in September. It is not our buſineſs at preſent to enquire whether of theſe were the ſtronger; Men are diverſified in their judgments concerning it, and much is ſaid on this ſide, and on that: our preſent ſearch is whether ſuch a twofold bringing forth be or no. Many of the Tranſlations in Bibl. Polygl. read the forementioned Text to his ſenſe: Bonfrerius alſo, Rivet, Ainſworth, and Diodate with others ſo underſtand it. And that ye may know that this, though unuſual with us, yet hath not been unheard of, I remember when I was a School-boy, to have ſeen in Devonſhire about a ſcore of Ewes in one mans poſſeſſion, which they ſaid, did bring forth twice in the year. Such as theſe, ye will eaſily think will ſoon raiſe a ſtock to great numbers: Eſpecially if you take with you Ainſworth's note on Cant. 4. 2. the laſt clauſe he reads, none among them is bereaved of the young, and notes, that barren is that which beareth not, Iſa. 54. 1. but the word here uſed [Shacal] ſignifieth *foreigneither miſcarrying in the birth, or loſs of that which is brought forth, by robbery, death, or the like. Such twin-bearers or double bearers in the year, not leſſened by any caſualty, will ſoon multiply into great Flocks.
Application.
In this alſo are the Saints of the living God like Sheep, who by bringing forth, and bringing up others into the Fold of Chriſt, enlarge his Flock, and thereby his revenue of Glory and Praiſe. They that are barren, or have a miſcarrying Womb, appear little to be of Chriſts Flock; no more than Iſrael was Gods vine, when it brought forth grapes to it ſelf, and is therefore called an empty vine; Hoſ. 10. 1. ſo men that draw Diſciples after them, Act. 20. 30. not that they might win them to Chriſt, but tye them to themſelves, are deceivers, and ſpeak perverſe things. But they that have the Spirit of Jeſus Chriſt indeed in them, O how would they endeavour to bring over others to the obedience of Chriſt? It is ſaid of the Phariſees, Mat. 23. 15. xFuit autem conſilium Phariſaeorum non Deo Proſelytos, ſed ſibi & ſectae ſuae diſcipulos & aſſeclas conciliare. Camer.that they compaſſed Sea and Land to make one Proſelyte, that is, they took great pains, moved every ſtone, to bring over Diſciples to themſelves. But the Diſciples of Chriſt long and labour to bring over, not followers of themſelves, but Diſciples of their Lord; or if followers of them, yet only as they are of Chriſt, 1 Cor. 11, 1. The Spouſe her Teeth, ye heard from Cant. 4. 2. are compared to a Flock of new ſhorne, waſhed, and fruitful Sheep: Now what are theſe Teeth? Interpreters, eſpecially underſtand by them, the Paſtors and Miniſters of the Churches: which are compared to eyes, verſ. 1. as being Seers, (ſo called of old) and here ſet out by Teeth; ſo the Chaldee Paraphraſe plainly mentions the Prieſts and the Levites which offered their oblations, and did eat of the Fleſh of the Sacrifices, the Tythes and Firſtfruits. And truly the Miniſters of the Goſpel are as much concerned, whoſe care it muſt be to bring many to God, whom they may one day preſent with here am I, and the Children whom the Lord God hath given me. Paul ſhews himſelf a worthy inſtrument of God this way, 1 Cor. 9. 19, 20, 21, 22, 23. ye find him there all for gaining, but it is them, not theirs. The Greek word [foreign] there ſo often uſed and rendred [gain] hath two Etymons given it by learned men; it is, ſay ſome, quaſi foreign, becauſe it delights the hearts: Paul's heart was much taken up with, and delighted in this work: Hence in thoſe verſes he harps ſo much on that ſtring, out of a ſtrong deſire of winning Souls to Chriſt. Others obſerve that foreign (from whence this verb) ſignifies guile and craft as well as gain, even ſuch craft as is that of the Fox, which is hence called foreign; of which Creature it is ſtoried, that when he is very hungry after prey, and can find none, he lyeth down, and feigneth himſelf to be a dead carkaſs, and ſo the fowls fall upon him, and then he catcheth them: Even ſo ſay theſe, muſt Miniſters deny themſelves, that they may gain their hearers. They turn themſelves into all Shapes and Faſhions, both of Spirit and Speech, that they may gain Souls to God, ſtriving to be foreign, as the Athenian Oratours were called, i. e. people-leaders. Thus Paul ſhews his zeal alſo for God towards the Galatians, Chap. 4. 19. when he puts on the Perſon of a moſt affectionate Mother; calling them little Children, embryos, new form'd in the Womb, of whom he did foreign, which word ſignifies not only that pain that is in bringing forth a Child into the world, but alſo all that loathſomneſs, and ſickneſs that Women endure whilſt they go with Child. Never did any ſick Mother more deſire to ſee the Man-child, that ſticks in the place of breaking forth of Children, than Paul did to ſee Chriſt formed in theſe Galatians, viz. that they might ſeek for Salvation by him alone. And as here he perſonates the Mother, ſo elſewhere the Father, 1 Cor. 4. 15. Philem. 10. he will be any thing, Father, Mother, Nurſe, and what not? that their Souls might thrive. Thus Cyprian called Caecilius (that converted him) novae vitae parentem, the Father of his new Life. And Latimer ſaith as much of his bleſſed Saint Bilny, as he called him. 'Tis to this ſenſe that moſt underſtand, Numb. 3. 1. Aaron's Sons by Nature, Moſes's by education and inſtruction, becauſe Moſes yQuòd eos Moſes Legem docuiſſet, R. R. in Muis. Eoſ que velut ſibi adoptaverat, & inſtituer at Grot. Solent diſcipuli filii vocari, Mu.taught them the Law, ſay the Rabbins, and adopted them as his, and ſo inſtructed them. 'Tis uſual in Scripture for Diſciples to be called Children, ſee 2 King. 2. 5, 12.
But not only Miniſters as ſuch Deſign the begetting and bringing forth of others to Chriſt, but even private Chriſtians too would feign be at this work; in their ſtation and place ſpeaking of the good things of God, and what they have found of ſins ſinfulneſs, and God's grace and tenderneſs. David would tell what God had done for his Soul; Pſal. 66. 16. zVide gratorum hominum ingenium, qui alios ſecum trahunt ad Dei venerationem, &c. Gei.Chriſtianity is no churl; loves not to eat its morſels alone; would that others ſhould have experience of the ſame Grace. Aquila and Priſcilla take Apollos aſide, and open the way of the Lord more plainly and more fully unto him, Act. 18. 26. true grace is diffuſive; hence compared to fire, water, light, wind, &c. to ſpices and Aromatick Trees, that ſweat out their precious and ſoveraign Oyls for the good of others. Apollos being helped by others, helps others, verſ. 27. he was not of thoſe that had rather praeeſſe than prodeſſe; nor of thoſe that chuſe proficere rather than prodeſſe, to inform themſelves rather than to inſtruct others, to know than to teach; yea, he had rather be an Angel for Miniſtry, than a Seraphim for illumination. Paul could have been content, yea, and deſirous too, that not only King Agrippa, but all that heard him, were as he, thoſe his bonds excepted, Act. 26. 29. Saints endeavour to bring in others to Chriſt,
Firſt, By their ſeaſonable and well-temper'd reproofs; ſhewing them their ſin, and the greatneſs of that ſin whereof they are guiltly. Reproofs muſt be well tim'd, or elſe there's danger they may loſe their effect; ſometimes preſently, which at other times will rather incenſe than break the heart. Opportunities ſhould be watcht for this work; Men are wiſely to conſider whether it may be better done preſently, and in hot blood, or more conveniently and profitably at another time; Pro. 29. 11. Eccleſ. 3. 7. uſually when men are in their drink, 1 Sam. 25. 36. or in the heat of paſſion, Pro. 18. 19. it's no time to reprove. Though we have read of ſome that even then have ſpoken reproofs to good purpoſe. Mr. White reports of a Knight not many years ſince, playing at Tables, his Chaplain ſtanding by, the Knight being angry, ſwore, the Chaplain reproved him; the Knight ſwearing again, he reproved him again: whereupon the Knight in much anger turning towards him, ſaid, Who art thou that dareſt reprove me? The Chaplain anſwered, Nay, but who are thou that thou dareſt thus blaſpheme thy Maker? The Knight being convinced by this juſt reproof, retired into his Chamber, and gave his Chaplain Twenty pieces for his faithfulneſs to him. Reproofs alſo muſt be well temper'd, as well as ſeaſonable; done in meekneſs. Though ſometimes ſome warmth be needful, yet ſhould it not be ſcalding, leſt perſons think it more out of wrath then kindneſs. Reproof is, though a wholeſome, yet a bitter Pill; there is need of gilding and ſugaring it for the beſt. As Eliphaz. to Job, if we eſſay to commune with thee, wilt thou be grieved? Some reproach rather than reprove, little hopes that that will do any good. The Apoſtles advice is the Spirit of meekneſs, Gal. 6. 1. no oratory ſo powerful as that of mildneſs. Reproofs of inſtruction, Pro 6. 23 Reproofs qualified as they ought have mighty force in them to bring People over to the acknowledgment of their ſin. Mr. Calamy ſpeaks of Mr. Deering an eminent Miniſter in Q. Elizabeths time, being at a great feaſt, had a young Gallant that ſate over againſt him, who among other vain diſcourſes brake out into ſwearing: Whereupon Mr. Deering gravely and ſharply reproved him; the Gallant being impatient of reproof, flung a glaſs of Beer into his Face: Mr. Deering took no notice of the abuſe, but wiped his Face, and fell to his meat as before, the young Gallant fell to his old diſcourſe and ſwo…e again, and Mr. Deering reproved him as before; upon which with more violence and rage he flung another glaſs of Beer into his Face, but he again ſhewed his zeal for Gods glory to be right, by his meekneſs and ſilent bearing this injury alſo; at which the young Gallant being aſtoniſhed, roſe up from the Table, fell down at his knees, and asked him forgiveneſs, profeſſing that if any one had offered him ſuch affronts, he ſhould have ſtab'd him to the heart.
Secondly, By communicating their experiences, giving others to know what they have found of ſins ſinfulneſs and miſery, with the mercies of God ſurpaſſing great. Come and I will tell you, &c. Pſal. 66. 16. I was thus and thus, ſaith Paul, and I obtained mercy. Real Chriſtians would not eat their morſels alone, but participate unto others, what God hath freely communicated unto them. This, no doubt was what Latimer ſaith of Bilney, that he deſired him to hear his confeſſion, it was not ſurely his barely repeating Credo in Deum, &c which Latimer knew well enough, but it was what he had found God doing to; and upon his heart; for of it Latimer acknowledges, that he thereby learnt more than he had learnt in many …ars before. Thus the Apoſtle 2 Co… ▪ 5.
Thirdly, By their holy and ſhining converſations. There is much conviction in the regular life of thoſe that profeſſe God. Though men ſhould beware not to live holily, for this end that they may be ſeen of men; yet ſhould they take heed that men may ſee their good works, for this will engage them to glorifie their Father which is in Heaven, Mat. 5. 16. It's a vain thing to reprove others of what our ſelves are guilty; to ſhew others the danger of ſin▪ while our ſelves venture on it. Quid verba audiam cùm videam facta? One deſired a Miniſter to ſhew him a nearer way to Heaven than he preacht to them, for himſelf went not that way. But the holy lives of Gods ſervants have mighty force in them, either to convince, as were Nebuchadnezar, Darius, Diocleſian, &c. or (which is better) to convert them that obſerve them. Juſtin Martyr confeſſeth of himſelf, that by beholding the Chriſtians piety in life, and patience in death, he gathered their Doctrine to be the Truth, and glorified God in the day of his viſitation. Of one Cecilia a Virgin it is reported, that by her piety, conſtancy and exhortations before and after Martyrdom 400 were converted. Chryſoſtome calls good works unanſwerable ſyllogiſms, invincible demonſtrations to confute and convert Pagans. Even Julian the Apoſtate could not but acknowledge, that the Chriſtian Religion ſpread by the holineſs of the lives of thoſe that profeſſed it. Bede (Hiſt. Angl. l. 1. c. 7.) mentioneth one Albane, who receiving a poor perſecuted Chriſtian into his houſe, and ſeeing his holy and devout carriage, was ſo much affected therewith, that he became an earneſt Profeſſor of the Faith, and in the end a Glorious Martyr.
Fourthly, By their cheerful walking: There's little hope to bring men off from their carnality, wherein they conſult their pleaſures, by ſhewing them the ſeverities only of Religion; as if real Godlineſs were a meer marr-mirth, and had nothing pleaſant or ſweet in it. The probable and eaſie way to convince men, is to let them ſee that Chriſtianity hath the moſt real ſweets; that joy in the Lord is worth that name indeed; whereas all carnal and ſinful joy is but a meer mock and counterfeit of it; in the midſt of which the heart is ſad: whereas true Godlineſs rejoyceth in tribulation, is conſiſtent with troubles in the Fleſh. The three Worthies could walk in the midſt of the fiery furnace as in ſome pleaſant place, when the Son of God was with them. Any place is a Paradiſe where God is preſent. What therefore he ſaid flatteringly to his Friend, 2 Sam. 13. 4. may be much more ſaid to thee, O Chriſtian, why art thou lean from day to day, ſeeing thou art the Kings Son? How often doth the Apoſtle preſs to ſpiritual joy, and that in all ſtates and conditions? Hardly any duty more preſt in Old and New Teſtament, or leſs practiſed. Fitly is Pſal. 33. ſubjoyned to Pſal. 32. for as this ends, Be glad in the Lord, &c. ſo that begins, Rejoyce in the Lord, &c. Plato could tell the Muſicians, that Philoſophers knew how to be merry without Muſick: much more may Gods People. As a Traveller rides on merrily, and wears out the tediouſneſs of the way, by ſinging ſweet ſongs unto himſelf: ſo ſhould Saints, ſee Pſal. 119. 54.
Reflections
Have I indeed a name of For the looſe Profeſſor.Chriſt's Sheep? But where is my being like his? where is my enriching my Lord, by bringing forth, by bringing in others to him? have I been uſeful for the conviction, for the converſion of any unto God? rather have I not cauſe to fear leſt others have been deterr'd and kept off from cloſing with the truths of God through my pofaneneſs? hath not the name of God been blaſphemed among Atheiſts and Worldlings becauſe of me? have I not, with Judas, delivered the Lord Chriſt to the ſcoffs and buffetings of his Enemies? May not Epiphanius's complaint be taken up of me, that for the looſeneſs of my life, and the baſeneſs of my carriage many ſhun the Company of Chriſtians, and will not be drawn to converſe with them? Goes there not an ill report of Chriſtians, becauſe of mine unchriſtian converſation? What ſay men even now adaies? Such a man pretends to be religious that is not morally honeſt. …s it enough, thinkeſt thou, O my Soul! to pretend Religion in a way of worſhip, it may be, in ſome diſcrimination from others, and yet prejudice others by thine uneven walking? Will not the rating of the Jews of old by the Lord, Jer. 7, 8, 9, 10. …uſtly fall upon me? Shall I be like the Scribes and Phariſees, to ſhut up the Kingdom of Heaven againſt men, Mat. 23. 13. neither go in my ſelf, nor ſuffer thoſe that are entring to go in? What advantage will it be to me one day, that I have had a name in the houſe of God, a name to live, and yet have been found dead, and my converſation deadly. It is indeed a great priviledge to (a) be a Chriſtian, not only to ſeem to be ſo. An empty Title will yield but an empty comfort at laſt. What though I ſeem to be ſomething before men? fiſhing for eſteem and credit that way, ſhall I not be accounted by the Lord an empty vine if I bring forth fruit only to my ſelf? Up therefore, O my Soul! and bring forth to the Lord.
How unlike Chriſt's Sheep am I, whoſe moroſe and froward carriage For the peeviſh paſſionate Profeſſor.even frightens others from converſe with me? Am I probable to allure and draw others over to Chriſt, Eſſe Christianum grande est, non videri, Hieron.who rather ſcare them away by my ſullen and dogged carriage? Men formerly took knowledge of Chriſts diſciples that they had been with Jeſus? doth any ſuch thing appear in me? was not he meek and lowly? Calls not he upon his followers to learn of him? and ſhall I ſtill be froward, and of a paſſionate haſty Spirit? What though this be my natural conſtitution, that ſin unto which my natural temper moſt inclines me? Is this an excuſe? Shall Socrates ſay that Philoſophy had made him who was moſt cholerick by nature, patient and ſweet temper'd? And ſhall my profeſſing the Chriſtian Philoſophy do nothing with me? Ah how amiable would meekneſs and kindneſs render me to men? Remember, ſaid Mr. Tindal to Mr. Frith, that as lowlineſs of mind ſhall make you high with God, even ſo meekneſs ſhall make you ſink into the hearts of men. Nothing is more overcoming and conſtraining than a ſweet, patient, pleaſant converſation; it attracts and draws others to us, as the load-ſtone doth iron. Is it not a ſhame, O my Soul! that after ſo many years profeſſing Chriſt, I ſhould lay ſuch a ſtumbling block in the way of others by my unconquered luſt? that any ſhould have cauſe to ſay of me as Nabal's young men of him, 1 Sam. 25. 17. he is ſuch a Son of Belial, that a man cannot ſpeak to him; ſo extreme froward, that there is no talking to him? That I ſhould be ſuch an one as Caelius the Roman Oratour, who was ſaid to be the bMortalium ille iracundiſſimus.moſt paſſionate of men, the moſt froppiſh of any living? If nothing elſe will cure thy pettiſh and froward Spirit, yet try for the Goſpel's credit. Earl Eleazar told his wife, that though paſſionate naturally, yet, when he found wrath boyling up in him, he never left meditating on what Chriſt ſuffered, till he had thereby wrought his heart into ſuch a frame, that if his Servants had pluckt him by the beard, he could not be provoked. The ſtudy of the Scriptures ſhould do ſome thing this way, Pro. 16. 23. He that is ſlow to anger is better than the mighty: and he that ruleth his Spirit, than he that taketh a City. It were well if the Character which Tertullian gives of the Chriſtians in his daies, might be my characteriſtick, cNec aliund… noſcibiles quam de emendatione vitiorum priſtinorum.to be moſt known by emending former evils, that others might be allured and drawn over to the Lord, by ſeeing what energie the Goſpel hath upon my heart and life.
How unſerviceable am I unto my great and good God, through the For the dumpiſh melancholy diſconſolate Chriſtian.diſconſolation of my Spirit? How many are prejudiced againſt all the waies of ſtrict Religion when they behold me walking heavily and diſconſolately all the day long? Say not men, Is this to be Religious? Is this the wages God gives his moſt careful Servants? muſt a man bid adieu to all joy, peace, comfort, when he gives up himſelf to profeſs Religion? Is God good only to thoſe that defy him day by day, that they can ſing and be merry? And have none cauſe of diſconſolation and walking heavily but thoſe that give themſelves to be ſerious in matters of Religion? It is true, Godlineſs ſhews the vanity and emptineſs of all terrene pleaſures and delights, the madneſs of worldly mirth; but is there no joy of the Holy Ghoſt, no conſolation in Chriſt, no comfort of love, Phil. 2. 1? Is there no pleaſantneſs in wiſdoms waies, no peace in her paths? O my Soul! how much haſt thou to anſwer before the Lord for thine obſtructing the way of Life to many, by beholding thy diſquiet and diſ-reſt? Heareſt thou not men ſay, that when people grow bookiſh, they grow blockiſh? When they turn Religious, they muſt look for no more merry daies? whereas didſt thou lift up thine head, and walk cheerfully, would it not let the word ſee that the breaſts of Chriſts conſolation afford more refreſhings than the worlds botches? Away therefore with thoſe falſe concluſions which thou art wont to make to thy diſquiet with Manoah, Judg. 13. 22. never think you ſhall dy before you ſee the Lord: rather conclude God would never have ſhewen thee ſuch things, if he would have deſtroyed thee. Rouze up thy Soul, as the Pſalmiſt, Pſal. 42. ult. chide thy ſelf out of thine unſeaſonable diſcouragements and dumps; lift up thine head, let the World know thou haſt meat to eat which it knows not of, that thou haſt ſuch delights as it can neither give nor take away. Shall a Philoſopher ſay, that a good man keeps holy day every day, and wilt thou, O my Soul! walk drooping, as if all thy feaſts were turned into faſts? The advice that Tertullian gave Scapula may conclude this to thee: dSi nobis no… parcis, tibi parce; ſi non tibi, Carthagini.If thou haſt no pity on us, (ſaid he) yet have ſome on thy ſelf, and if not on thy ſelf, yet on the City. So would I ſay to thee, if not for thine own ſake; yet for Sions ſake, for Chriſts ſake, whom thou doſt profeſs, yea, for poor ſinners ſakes, that they may not be prejudiced againſt the waies of God, ſtir up thy ſelf, and walk more cheerfully.