Shepherdy Spiritualized, Tract · Chapter 10
CHAP. X.
The Sheep is known a meek and harmleſs Creature;
Saints are, or ſhould be, of a quiet nature.
Obſervation.
PAſs we from the Shepherd to the Sheep; of which Creatures we find many properties, peculiar to them, which the Holy Ghoſt hath an eye to, in calling Saints by the name of Sheep, We begin with that of Meekneſs; for which the Sheep is much famed, to be a mild, quiet harmleſs creature; In ſo much as it is become a proverb, aforeign.to live like a Sheep, i. e. meekly, quietly, harmleſly; and bforeign Agno mitior, in Stob. Ag…inis moribus, in Ariſtoph & Heſych. …ùm▪ fervet maximè tam placidum quam Ovem reddo, Terent.the manner or want of Sheep. viz. to be inoffenſive and harmleſs. Hence Fabius Maximus was called a Sheep, from his me…kneſs and the pleaſantneſs of his carriage. We have a Proverb among us, not altogether unlike thoſe mentioned, when we ſay, as meek as a *Fabium Maximum refert Plutarchus, propter manſuetudinem, & morum placiditatem, ſuiſſe oviculam vocatum.Lamb. Now this meekneſs in a Sheep may be conſidered ſeveral waies; as oppoſed
Firſt to pride, The Sheep is not ſubject to Elation; though it be of the choice and top breed of a Countrey, yet, is it not there by lifted up to contemn others; though loaden with a thick and choice Fleece, yet is not thereof proud, nor ſtruts it. The Horſe is a proud Creature, ye may perceive it in the carriage of his head, yea, in the very lifting up his Feet: Not ſo the Sheep: Obſerve what difference ye can find in the Gait; &c. of the poor Iriſh ſheep twice the year ſhorne, and your …eiceſter-ſhire or Northamptonſhire Sheep, with their deepeſt coats on their backs, if any thing, theſe laſt ſeem to give a skip, when disburdened of the load of their Eleece.
Secondly, to clamour and noiſe; it is ſilent and makes no ſtir, doth not lay open its mouth. Hence the Scripture uſeth the inſtance to ſet out Chriſts patient quietneſs in bearing indignities from his Enemies, Iſa. 53. 7. where mention is both of the Sheeps ſhearing and ſlaughter; 'tis much toſſing and tumbling, wrying the body &c. that the Sheep ſuffers when in the Shearers hands, and yet ſeldom bleats or complains; no, nor when led or drawn to be ſlaughtered: whether it be underſtood of the B…tchers killing for ordinary food, or the Prieſts of old killing for ſacrifice. Well might Phedrus call a ſheep patientem injuriae, patient and quiet under injury and wrong ſuffered.
Thirdly, To offence and injury done to others: Nature hath not armed the Sheep with what may be offenſive, as other Creatures. Though in ſome places ſheep have Horns moſt of them, yet are they not wont to wound and gore with their Horns, as doth the Bullock, nor ſtrike with the Heels, as the Horſe; nor bite with the Teeth, as Dogs, and Hogs; nor ſting with the Tail, as the Serpent, &c. the poor ſheep hath no ſuch Weapon to offend; ut as it bears wrong ſo it does none.
Fourthly, to Wrath or remembrance of injuries received; The Sheep is no wrathful Creature, retains not the memory of wrong done; when worried by Dogs, &c. is ſoon appeaſed and ſtilled again, ſo as to be placid, not fretting nor fuming afterward. Of ſome Creatures it's obſervable how long they will remember wrong done them; as an Horſe, a Dog, &c. but the meek ſheep not ſo.
Fifthly, To peeviſhneſs and frowardneſs; 'tis no …ullen Creature: the Shepherd may gently lead or drive it, and find it obeying, readily complying with his Commands not apt to take p…t, like a reſty Horſe, or an untamed Bullock.
Application.
In all the forementioned particulars, Saints, the Followers of Jeſus, are, or ſhould be like a Sheep, whoſe meekneſs is often commended, and they preſt to it often. See it in the ſeverals.
Firſt, not high-minded, not haughty ſpirited, not ſtanding on, or priding themſelves in, their diſpariſons, like the proud Phariſee, Luk. 18. 11. though they are of higher extraction than the reſt of the World: Yea, becauſe they are, being born again of God, they contemn not others with a ſelf-elation; but rather in humble abaſement lay themſelves low, whilſt they admire that Grace which hath made them to differ from the worſt of men. That they who were Dunghil-born, as others, ſhould be ſet amongſt Gods Princes, is that which many times cauſes them to ſay with higheſt admirations, What am I? and what is my Fathers-Houſe? That they who by nature were the Children of Wrath even as the reſt of mankind, ſhould have that enmity ſlain, and be made partakers of the Divine nature, made the Sons of God by regeneration, makes them a wonder to themſelves. And the higher Grace hath advanced them, the more they avile themſelves. Paul conſidering what a perſecuter he had been, not only ſayes he's unworthy to be called an Apoſtle; but ſpeaks alſo his ſelf-abaſing frame, in Epheſ. 3. 8. Ʋnto me, who am leſs than the leaſt of all Saints, is this Grace given, that I ſhould preach among the Gentiles the unſearchable Riches of Chriſt. In the Greek there is a cforeign, Minimiſſimo, Eſt.comparative made of a ſuperlative: our Engliſh cannot reach the excellency in a word. Great Paul is the leaſt of Saints, the laſt of Apoſtles, the greateſt of Sinners. Paulus quaſi palluulus (ſay ſome) becauſe little in his own eyes. The more Grace, the leſs in ſelf-eſteem; the ſight of God is humbling, his Majeſty and Glory is ſuch, that the Soul neceſſarily falls at his Feet. Thus the beſt Balſoms fall to the bottom; the goodlieſt Buildings have loweſt *Opulentiſſima metalla quorum in alto latent …, Sen. Epiſt.Foundations; the heavieſt Ears of Corn hang downward; ſo do the Boughs of Trees that are beſt laden. Abraham is but duſt and Aſhes, Gen. 18. 27. Jacob leſs than all the mercies of God. Gen. 32. 10. I am a Worm, and no man, ſaid David. More bruitiſh than any man, ſaith Agur. A man a Sinner, ſaith Peter. Not worthy to be called thy Son, ſaith the Prodigal. Ignatius in one of his Epiſtles ſaith, I ſalute you who am ultimus, the laſt and leaſt of all others; he alſo uſeth a rare expreſſion in one of his Epiſtles Tantillitas noſtra, our meanneſs. None ſo humble as they who have neareſt communion with God. The Angels, that ſtand before him, cover their faces with two wings, as with a double ſcarfe, Iſa. 6. 2. Neither gifts nor graces can puff up thoſe that are truly Chriſts: The more they receive from him, the lower in their own eſteem. Now I have ſeen thee, and abhor my ſelf in duſt and aſhes, Job. 42. 5, 6. 'Tis the proud Phariſee that ſets forth not his wants, but his worth; God, I thank thee, that I am not as other men, &c. Chriſt doth plough and ſow altogether in low grounds, theſe prove very fertile. Mountains be curſed, if proud men be drawn out, and ſet high, 'tis to be hanged by their preferment, as Haman.
Secondly, Not clamorours, make no great noiſe of what they do, of what they ſuffer for Chriſt: Some ſuffer ſo grumblingly, with ſo much ſtirr, that it were better they bare nothing; every load on them makes them crack and complain ſo much: Saints are not ſo, they make not Mountains of Mole-hills; Yea, account the ſufferings of this preſent Life light, and not worthy to be brought into reckoning with the Glory reſerved for them. Hence it is not ſtrange to them though difficulties do betide, yea, ſurround them, they expected no leſs: The firſt leſſon they learn in Chriſtianity is Chriſts Croſs; take him and his Croſs together, not accounting it as a ſtrange thing, 1 Pet. 4. 12. i. e. be not ſo afrighted, as they that fall upon ſome new thing, and which they never thought of before. The Syriack renders it by a word which ſometimes ſignifies to murmur, to be diſpleaſed, and that ſenſe may have place here, do not murmur, be not offended at God, becauſe of troubles that may ariſe for the Goſpel. As Chriſt did, ſo Chriſtians ſhould ſuffer ſilently and without noiſe, Iſa. 53. 7. As a ſheep before her ſhearer is dumb] the Heb. word [Rachel] there uſed, ſignifieth an Ewe, this Ewe hath brought forth many Lambs: Such as was Lambert and the reſt of the Martyrs, who to words of ſcorn and petulanci…, return'd Iſaak's apology to his Brother Iſhmael, patience and ſilence, in ſo much that the Perſecutors ſaid, that they were poſſeſſed with a dumb Devil. Whereas others in their ſufferings rave and rage againſt God. Cluverus (an Author of good credit) reports from eye-witneſſes this ſad ſtory. That in the year 1632. there lived in the borders of Muſcovia, a Nobleman, a gatherer of Tribute, by Name Albertus Pericoſcius; whoſe manner was, when poor men could not preſently pay their Taxes, to diſtrain upon their Cattle, and drive them to his own home. It happened that this man loſt all, or moſt of what he had in one night; which when the wretch heard, he *S…e this Example in Clark's Exampl. Part. I. Chap. II. § 29. pag. 49.raged, and diſcharged his Gun againſt Heaven, breaking forth into theſe blaſphemous ſpeeches. Let him that killed my Cattle, devour them: If thou wouldſt not let me eat them, eat them thy ſelf. Upon theſe furious barkings againſt God, there fell ſome drops of Blood: and this wretched man was turned into a black Dog, and howling, he ran to the dead Cattle, and began to feed upon them.
Thirdly, not offenſive or injurious to others, though they learn to ſuffer evil, yet not to do evil; no not to their Perſecutors, rendring evil for evil, nor reviling for reviling, but contrarywiſe bleſſing. The new nature hath armed them with defenſive, not with offenſive armour. Saints are not Bears, nor Lions, nor Bulls, but Sheep; who take much, do no wrong. They have taken out that leſſon from their Maſter, Mat. 5. 44. Love Enemies; bleſs, do good, pray for them. Thus Chriſt melted over Jeruſalem, the ſlaughter-houſe of himſelf and his Saints. He called Judas Friend and not Devil and prayed, Father forgive them, &c. And for deeds, he healed Malchus's Ear waſht, Judas's Feet, &c. His people in all ages have in ſome ſort reſembled him in this property. Abraham reſcueth his Nephew Lot, that had dealt ſo diſcourteouſly with him. Iſaak expoſtulateth the wrong done him by Abimelech and his Servants, and forgiveth and feaſteth them: Jacob was faithful to Laban, who changed his wayes ten times, and ever for the worſe: Joſeph entertained his malicious Brethren at his houſe; and whereas their malicious hearts miſgave them, that he rolled himſelf upon them thereby: Gen. 43. 18. i. e. took the advantage againſt them to cruſh them; he feaſted them on purpoſe to be reconciled to them. Moſes ſtands up in the gap for thoſe that had ſo ſoon forgotten him. Joſhuah marcheth all night, and fighteth all day, for the Gibeonites, who had deceived him. Samuel prayeth (and God forbid he ſhould do otherwiſe) for an ungrateful people, that had rejected him. David put on Sack-cloth, he wept and faſted, when his Enemies were afflicted: he ſpared Sauls Life, and afterward Shimei's, when Abiſhai's …inger even itched to be taking off their heads. Eliſha ſet bread and Water before the Syrians that came to ſurprize him: and provided a Table for them that had provided a Grave for him. The Diſciples were ſollicitous of the Salvation of the Phariſees, that had accuſed them to their Maſter: Stephen prayed heartily for his Perſecutors, and prevailed, as Auguſtine thinketh for Pauls converſion.
Fourthly, Not wrathful, or revengeful. Peter muſt put up his Sword, if he mean to be Chriſts Diſciple. Chriſtians muſt not ſo much as grudge one againſt another, Ja. 5. 9. foreign, is to groan, as they that have a great burden (ſo render'd, 2 Cor. 5. 4.) unleſs they will be condemned, for the Judge ſtandeth at the door as ready to right them; as if they retaliate, they leave him nothing to do unleſs it be to turn his wrath from their Enemies, on whom they have been avenged already, upon themſelves for their ſin of ſelf-revenge Rom. 12. 19. is full. Avenge not your ſelves, but rather keep the Kings peace, and ſo give place to wrath, i. e. to the wrath of God, ready to ſeize upon thine adverſaries, if thou prevent not by an over-haſty revenge of the wrongs done thee; for it's written, [vengeance is mine] mine Office and Royalty. Is it ſafe to invade his part? to juſtle the Chief-Juſtice out of his ſeat? Nothing leſs. Valentinian the Emperour, on his Deathbed, ſaid, of all his victories one comforted him, that he had overcome his worſt Enemy, his naughty and paſſionate heart. Joſeph accuſed by his lewd Miſtreſs either pleads not, or is not heard: He knew that though he ſuffered for a Seaſon, God would find a time to clear his innocency, and he was not deceived. Moſes complained not, but was ſilent, when wronged by Aaron and Miriam, God therefore ſtruck in for him, and ſtruck Miriam with Leproſie; Aaron eſcaped by his Repentance. They have Chriſt an Enſample, 1 Pet. 2. 23. when he ſuffered, he threatned not, &c. to give *Convitium convitio regerere. quid aliud est quam lutum lu…o purgar…? Cart.reviling for reviling, what is it but to waſh away dirt with dirt? In revenge of injuries, he is the loſer, that gets the better. Hence the Apoſtle diſgraceth it, 1 Cor. 6. 7. with a dforeignword that ſignifies diſgrace or loſs. When any one provokes us, we uſe to ſay, we will be even with him: There is a way whereby we may not only be even with him, but above him, viz. forgive him, feed him, Rom. 12. 20. the eforeign.word is feed indulgently, as Birds their young, or the Nurſe her little Child, or as a man his Friend at Table, carving to him of the beſt. Ah this is a noble way of revenge indeed.
Fifthly, Not peeviſh and fretful, but of a mild and placid temper. A moroſe frame is unſuitable to a Chriſtian, who is commanded to be kind and courteous; following his Maſter, who was affable in his carriage and deportment. 1 Pet. 3. 8. [courteous] fforeign quaſi foreign qui ſapit amica.the word ſignifies affable, eaſy to be intreated, and fit for converſe, who ſtudies to do things friendly and acceptable unto others. This the Apoſtle ſaies, is true Heavenly wiſdom, Ja. 3. 17. tractable, docile, not as an Horſe and Mule, that muſt be ruled with rigour, not with reaſon. Chriſtianity is no Enemy to courteſie (as ſome would perſwade us) but includes it, ſee the practice of holy ones this way in Abraham and the Hittites, Gen. 23. Boaz and his reapers, Ruth. 2. the Angels, and the Apoſtles ſalutations; the Primitive Chriſtians in their ſweet and engaging carriage, by which they drew the Obſervation and admiration even of their Enemies. A pleaſant, open and free Converſation is much more winning and prevailing, than a moroſe, reſerved, froward frame.
Reflections.
Many Profeſſors may here ſee their ſpots, ſo as to be convinced For the proud Profeſſor.of and humbled for them. How unlike a meek Sheep am I, may the proud Profeſſor ſay? Who ſtrut, and pride my ſelf in the conceit of mine excellences reached above and beyond other men? The Apoſtles advice is, be not highminded, but fear; and that is very plain, though highly Elegant, to cauſe proud plumes to fall, Rom. 12. 3. gforeignnot to think more highly than he ought to think, &c. And that was no unſeaſonable caution of Iſidore, he that begins to grow better, let him beware le…t he grow proud, le…t vain-glory give him a greater overthrow than his former vices. Much cauſe haſt thou, O my Soul! to beware: Swelling ſores will break e're long; the bulging wall will fall: Sad experience in our days hath atteſted the truth of the Apoſtle's aſſertion, 1 Cor. 8. 1. Knowledge puffeth up, a Metaphor from a pair of bellows, blown up and filled with wind; and that knowledge that puffeth up, will puff down to. But O my Soul, his Soul which is lifted up, which ſwelleth like a Bubble, and breaketh through its own weakneſſes, is not upright in him, Habak. 2. 4. i. e. is very corrupt and crooked, ſtark naught, and Gods Soul can take no pleaſure in him, but will ſurely puniſh him. Alas! why ſhould I be lifted up at what I have of free-gift? He that conſiders what he is by Sin, and what he ſhall be in the Grave, will find little cauſe of being lifted up with any thing.
And how unlike one of Chriſts For the complaining Chriſtian.Sheep, am I, may the querulous, murmuring, complaining Chriſtian ſay, who make a great noiſe at every akeing Finger, and a great deal of complaint for every penny-loſs? As Jehu in a vain glory cryed out, See my zeal for the Lord of Hoſts, do not I ſay, ſee my ſufferings for the Goſpels ſake? This is not in my patience to poſſeſs my Soul, Luk. 21. 19. When one is comfortable and cheerfull, we ſay, he enjoys himſelf: So when one keeps himſelf quiet in croſſes he poſſeſſeth himſelf in patience. Could Paul and Silas ſing and give Glory unto God in the ſtocks, and do I repine and murmur at every abridgment of Liberty? &c. Did the Apoſtles glorifie God that they were ſo *Martyr etiam in catenâ gaudet, Aug.graced, as to be diſgraced for his ſake, Act. 5. 41. Did Mr. Glover, Martyr, weep for joy of his impriſonment, and ſhall I weep and fret for grief? 'Tis not being in tribulation, but continuing patient in tribulation, that anſwers the Apoſtles exhortations, Rom. 12. 12. Was Chriſts ſuffering as a Sheep before the Shearer or Slayer? And is it ſeemly for me to be like a wild Bull in a Net, cha…ing and raging?
How little of a Sheep-like frame do I ſhew, when I deſign and purſue For the injurious Chriſtian.evil with evil? When I kick againſt every one that kicks at me? and not only ſnarle at the ſtone, but alſo fly at the hand that flings it? Chriſtians *foreignare adviſed to give none offence, to be without offence to all, 1 Cor. 10. 32. 2 Cor. 6. 3. to be *foreignwithout complaint, Phil. 2. 15. both ſuch as do not complain of others, and on whom others do not complain: To be harmleſs too, though ſome render the *foreign; ex … privat. & foreign miſ…o. ve… ex … privat. & foreign cor…u.Greek word ſincere, without mixture, yet others rather underſtand it without Hornes, i. e. having no power to harm. Chriſt would not have his puſhers, with the Horn, and ſo doing hurt: and ſhall I ſmite with the Tongue, ſmite with the Firſt, and yet call my ſelf a Chriſtian, as if one of Chriſts Sheep? To do good for good, hath ſomething of humanity in it; to do evil for evil, is but meer beſtial: to do evil for good, is devilliſh: but to do good for evil is Chriſtlike, and this alone is Chriſtian.
The wrathful and revengeful Chriſtian alſo may here ſee how far ſhort For the revengeful Chriſtian.he comes of the duty and glory of a Chriſtian; whoſe heart is full of rancour and malice moſt diametrically oppoſite to a Chriſtian Spirit. Our paſſions are ſhort madneſſes; how unadviſedly do they make us ſpeak with the Tongue, and how unrulily to act? How ill a Counſellor, What a worſe Commander have I often found my Wrath? Do I pretend to be a Follower of Chriſt, and yet have got no more power over thoſe unruly paſſions? How am I outdone by Heathens. Socrates, when one gave him a box on the ear, ſaid only, What an ill thing is it, that men cannot foreſee, when they ſhould put on an Helmet before they go abroad? Another time being kickt by another, If an Aſs ſhould kick me, ſaid he, ſhould I ſpurn him again? The ſenſe of Iſa. 42. 2. is by ſome made to be, that Chriſt ſhould be a pleaſant Judge, offering violence to none; but by meek carriage and mild words, ſeeking to draw all to him. Chriſtians alſo muſt put away all bitterneſs, and wrath, and anger, and clamour, and be kind, &c. Epheſ. 4. 31, 32. how unlike which am I, whilſt I prejudice others againſt the truths and waies of God by my wrathful carriage?
The moroſe Chriſtian alſo may hence learn to check the peeviſhneſs and unſociableneſs For the moroſe Chriſtian.of his temper, which makes him ſo unlike Chriſt's Sheep, farr from that Gentleneſs which the Scripture ſo often preſſeth to; which uſeth two words which both we tranſlate Gentle: the hforeign, ab foreign & foreign, cedo.one ſignifying an yielding of our right, rather than preſſing utmoſt extremity: the iH' foreign, ab foreign delecto: vel ab foreign ver…um.other ſuch a placidneſs, as to pleaſe and perſwade all with his word his good Language.
Laſtly, Let all ſee how far Chriſt and the World differ; the World looks on a Sheepiſh Spirit as a great diſgrace, which Chriſt calls for, and delights in. Believe it, Chriſt likes better, that his be Sheep than ſhrews, though the Worlds proverb be contrary. The World alſo calls revenge manhood, which Chriſt eſteems dog-hood rather; much contrary to the temper which he requires and accepts.