Sheperdy 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

CHAP. XV.

The Sheep's for holy use in every part; Saints holy are to God in Head, Life, Heart.

Observation.

THE Sheep is all holy, saith Rab. Solomon. Eve∣ry part of it used for something or other about the Worship of God: Whereas the Dog and Hog were both abhor'd, and nothing of them had any place in Divine Worship; Hence both declared as the most abominable things, Isa. 66. 3. a Dog e 1.1 used to ex∣press any thing most filthy and abominable. See Deut. 23. 18. which Text, though some interpret Meta∣phorically, of impudent Cynicks, or of Sodomites, bugger∣ers that have cast off all manhood, and are become Dogs, worse than Dogs, yet the Hebrews understand it lite∣rally, and so Bochart and others. And as the Dog, so the Hog also, whose use civil as well as sacred was forbidden, it might not be eaten by them, nor touched, Levit. 11. 7, 8. hence God's loathing the wicked's sacri∣fice is exprest in that fore-quoted Isa. 66. 3. [as if he offered Swines-blood] which was doubly unlawful, be∣cause the Swine was unclean by the Law; as because all blood was to be poured out, not offered. Other Crea∣tures which were of some use in service, yet were not of such general use, as this Creature, the Sheep: most of his parts being serviceable in some way or other. Thus besides his Flesh, which was offered up in Sacri∣•••• * 1.2

fice, two every day, Exod. 29. 38. for 2000 years and more, till the ceasing of that service by the destru∣ction of the Temple by the Romans, we must particular∣ly consider his other parts as used in Religious service.

Of the Wool dyed Blew, Purple, and Scarlet was much use made for the vails of the Tabernacle, the Curtains of the Tabernacle, Exod. 26. for the Priests Garments, Ex. 28. for though (as Ainsworth observes) the Blew, Purple, and scarlet are colours only, and Moses ex∣presseth not the stuff coloured, yet Paul affirming that scarlet wool was used in sprinkling the blood, Heb. 9. 19. seemeth to teach that the scarlet spoken of in those places was Wool so dyed; and so of the other colours. And thus the Heb. Doctors explain them. The Blew spoken of in any place (say they) was Wool dyed like the body of the Heavens (i. e. Sky-colour;) the Purple was Wool dyed Red, and the Scarlet, Wool dyed in Scarlet, Maim. Treat. of the implements of the Sanctuary.

Of their skins, or pelts were made Timbrels, Musical instruments much in use among the Jews, espe∣cially their Women, having its name in f 1.3 Hebr. from its being beaten with the hand; or as g 1.4 Genebr. on Psal. 150. 4. from the sound which it yielded when beaten; not unlike our Drum; mentioned Exod. 15. 20. Judg. 11. 34. and in the Psalms often. Besides the Ram-skins, which dyed Red, made the second or mid∣dle covering for the Tabernacle, Exod. 26. 14.

Of the Horns were made Trumpets for the Priests, Josh. 6. 4, 5, 6, 8. and hence the most received opinion is, that the year of Jubilee had its name from the sound of the Rams Horns wherewith it was proclaim∣ed,

Levit. 25. 9, 10. in which Servants returned to their freedom, and Proprietors to their Lands and hou∣ses morgaged.

Of their Leggs, or Shank-bone were made pipes, used also in a way of praising and blessing God, 1 Sam. 10. 5. where they are called h 1.5 Prophets, who did cele∣brate God's praises either with voice, or instrument, or both. Being filled with the Spirit, did sing songs of praise to God. So the Chald. explains the last word, [they shall prophesie] i. e. shall sing Psalms and Hymns to the praise of God. These Pipes were made of those Shank-bones, and have their name in i 1.6 Hebr. from their being pierced or made hollow.

Of their Guts were made Harps, and such like stringed Instruments; a musical instrument invented by Jubal. Gen. 4. 21. used for mirth or joy, Psal. 137. 1, 2. Gen. 31. 27. in praising God, Psal. 33. 2. hence called the pleasant harp, Psal. 81. 2. opposed to mourn∣ing, Job. 30. 31. with these they were wont to cele∣brate the Lords praise, as ye read often in the Chroni∣cles, also in Neh. 12. 27. Thus far the observation of Rab. Solomon.

Let me add that of all Creatures sacrificed to the Lord, the peace-offering of a Sheep or Lamb hath a spe∣cial command concerning it, that the whole Rump be offer∣ed, taken off at the back-bone, Levit. 3. 9. the reason given by most is, because of the largness as well as fat∣ness and sweetness of that part in the Syrian and Arabi∣an Sheep; being a Cubit long, as is attested by Aristot. Hist. Animal. 8. 28. Plin. 8. 48. Herodot. and from him Aelian. Besides many others Ludovic Roman. in his * 1.7

Travels, saith, that in Arabia he saw Wethers having Tails which were forty four pounds weight, each; others speak of twenty eight pounds, and the most of eleven pounds: So that nature which hath tyed the Tails to other Creatures, may seem to have tyed the Syrian Sheep to their Tails, which with great difficul∣ty they drag after them, saith ingenious k 1.8 Fuller, And this is the reason, why of this Creature the whole rump or tail is expresly commanded to be offered, not observed in Kine or Goats: that part being for bulk and value considerable in their Sheep, which is contemptible in other Creatures.

Application.

The People of the most High should in this also be like Sheep; universally holy, holy in every part, all that is in them, all that is of them, all that comes from them, should be consecrate to the Lord's glory. Zech. 14. 20, 21. Calvin translates stalls of the Horses, what we read Bells; these are wont to be none of the cleanest places, and blood though shed in a just war, pollutes a man; the Prophet by these ex∣pressions signifying, that nothing should be so common or profane in the World, but should be sanctified to God, when he shall reign in the world. Or by the Horses-bells, or collars, and the pots understand the various states of Christians, who all ought to be equal∣ly holy: All the Furniture of the Kitchin, whatsoever had been defiled with the intemperance of men, should be turned to the Worship of God. In war and peace, in meat and drink, &c. men shall be holy to God, and shall follow after holiness. It is the manifest testimony

of a Godly mind, when Godliness runs through a man's whole Life, as the woof doth through the web; when ordinary actions * 1.9 are done from a right principle, and to a right purpose. All the Paths of our line of Life must be straight before God. An universality God re∣quires in his service, Psal. 119. 5, 6. Aug. saith, the whole Life of a Christian is a holy desire, and this is al∣wayes seconded with endeavour; without which af∣fection is like Rachel, beautiful, but barren. Yea, a double universality God calls for, of the Subject, the whole heart, and of the object, all thy commandments, all that God requires. A base heart is funambulus virtu∣tum, as Tertul. phraseth it; he hath a dispensatory con∣science; his obedience is partial, as such as goeth in a narrow tract, it extendeth not to the whole Law, and is therefore lost labour. There must be in every true Christian, tom, integrity, that there be nothing want∣ing, no defect of parts, and Josher, l 1.10 a correspon∣dency in words, works, to the rule of Gods word. But to particularize,

First, All the parts must be for God, Heart, Head, Hand, Foot, &c. Heart must be holy and wholly for God, or nothing will be as it ought: this God calls for in the first and chief place, Pro. 23. 26. Even among the Heathens when a beast was cut up for Sacrifice, the first thing the Priest lookt upon, was the heart, and if the heart were naught, the Sacrifice was rejected: As the Heart is by nature corrupt and polluted, the Lord will have none of it; yet, till the heart be re∣newed and given to the Lord, he will accept nothing can come from man, Isa. 29. 13. of the Heart God saith to us, as Joseph to his Brethren concerning Benja∣min,

Gen. 43. 3. Ye shall not see my face, except he be with you. For this God wisheth, Deut. 5. 29. with∣out truth in the inward parts, Psal. 51. 6. all is nothing worth in Gods esteem. The inwards and the fat thereof was to be offered to the Lord, m 1.11 Levit. 3. 15, 16. signifying our slaying our lusts through affection to God. 'Tis the hidden man of the heart, that God looks af∣ter and calls for: Yet not only this, but the head too. When the heart is called for, Pro. 23. 26, yet the eyes also must direct the Paths, that they be such as are God's waies. Men must not plot iniquity, devise mischief, and do the thing that is naught, and yet pre∣tend the heart for God still; this is vain and wicked. The heart must be for God, and so must the mouth, the tongue too, Rom. 10. 9. Confess with the Mouth, as well as believe in the Heart. In Pope Gregory 13th. his time, in Q. Elizabeths Reign, it was a watch word among the Papists, give me the Heart; be in heart a Papist, and then go to Church; dissemble, do what ye will; not so God, he requires to speak for him, and to work for him too; to work the works of God, in a good sense. The head must be for God, and the hand too; action is the best evidence of Life. The pri∣mitive Christians were wont, if not n 1.12 to speak, yet to live great things, because they knew the words of God were words not to be read only, but also to be lived. The foot likewise must be for God, to run the waies of his Commandements, Psal. 119. 32. take long strides toward Heaven. Luther said well, God loves not Quaeristas, but curristas. o 1.13 Among the Jews of

each Sacrifice some parts were for the Priests, which the People might not redeem; of the head, the check; of the Legs, the right shoulder; of the body, the breast, to teach them to dedicate to the Lord, their words, actions. and desires.

Secondly, Holiness in every act or action, not only in religious, but also common acts of Life. Some are worldly even in religious exercises, Ezek. 33. 31. they came to the Prophets Sermons, and sit there very de∣murely, as though they would remember and practise whatsoever he said p 1.14 but their heart was on their half-penny all the while, nor can the Load-stone of Gods word hale them one jot from the earth. It should be sursum corda, hearts in Heaven; but when many mens bodies are in sacellis, about religious exercises, their hearts are in sacculis, about their gain, as Augustine complained long ago. As those Gergesites, more q 1.15 mind a Swines-sty than a Sanctuary. And as an une∣qual pulse shews a distemper'd body, so doth such une∣ven walking an unsound Soul. But these are too too bad: 'Tis not enough to be religious in religious duties, but in the whole course of ones life, 1 Pet. 1. 15. In all manner of conversation: our very civilities should sa∣vour of sanctity and our common conversation relish of Religion. 2 Pet. 3. 11. What manner of Persons even to admiration, so much the r 1.16 Greek word used in that Text implies. [In all holy Conversation.] When the Scripture would express a thing exactly, it useth the s 1.17 plural number thus, Cant. 1. 4. Psal. 68. 20. Gen. 19. 11. so here, holy conversations and Godlinesses, that

is, the most exact and perfect holiness in the whole con∣versation. So 1 Cor. 10. 31. Whatsoever ye do, &c. re∣ceive every Creature with thanksgiving. Servants must serve Christ in serving their Masters;, Ephes. 6. 6, 7. must not Masters so command and rule also? and so other relations. The general calling should be exercised in the particular. Earthly businesses done with Heaven∣ly minds. [Acknowledge God in all thy waies] Pro. 3. 6. [thy waies] i. e. businesses, private and publick, sa∣cred and prophane. [Acknowledge God] i. e. set him alwaies before thine eyes; alwaies call on him; take him into Counsel with thee, whatever thou attemptest; direct all things to his pleasure and praise; and then return all things to him by giving him thanks: this is to acknowledge God in all our waies.

Thirdly, Holy in every place and Company; Al∣waies under the eye of God, and therefore every where as in his presence. Psal. 139. 7. Whither shall I flee from thy presence? God is every where, and where ever he is, he is the holy Lord, therefore must his People be eve∣ry where holy. His Saints are round about him, and like good Angels, they stand alwaies in the presence of their heavenly Father: all holy conversation therefore and exact walking is required of them, even an excel∣lency above ordinary. Ephes. 5. 15. t 1.18 to walk cir∣cumspectly, precisely, exactly. This makes the place whereon they stand, be it where it will, holy; there∣fore must they loose their shoe from their foot, Exod. 3. 5. Josh. 5. 15. [Holy ground] u 1.19 consecrate by the presence of God; all evil desires, and fleshly lusts must be cast away, laid aside, if we will converse with God:

[Or put off thy Shoe] x 1.20 acknowledge thy self wholly the Lords. Or understand putting off the Shoe as a sign of mourning, and humiliation, 2 Sam. 15. 30. Isa. 20. 2. 4. Ezek. 24. 17. 23. and consequently of Sancti∣fication before God, putting of uncleanness. Moses in all humility and holiness should now resign up himself unto God, and unto the service of him, so Ainsw. under∣stands it. For the y 1.21 expression seems to be borrow∣ed from the custom of Servants, who were wont to go bare-foot, in token of subjection. And to teach us to lay aside whatever is filthy and defiled (as Shoes are wont to be) when we approach, to converse with God. And as in all places, so in all Companies also. Some have a Glove for every hand, as our Proverb saies, i. e. can suit themselves to all Companies with whom they are, can seem to be religious with those that are reli∣gious and be as profane with the profane. Joash was zealous for Religion all the daies of Jehojada, 2 Chro. 24. 2. but when he was dead, and the profane Prin∣ces courted him, they left the house of the Lord, and ser∣ved groves, vers. 17. 18, But its much to the honour of Noah, that he was found righteous in that generation, Gen. 7. 1. called by Peter a world of ungodly ones, 2 Pet. 2. 5. Noah by an holy Antiperistasis kindled from their coldness, and became nothing the worse, but much the better (such is the nature of true Godliness) by their opposition. The like may be said of those God∣fearers, Mal. 3. 16. when others were so bad, as vers. 14, 15.

Fourthly, Holy in all times, not upon starts, now for God, and anon for Baal, but the constant bent of

the heart to be for God. This the Lord desires in Is∣rael, Deut. 5. 29. keep all my Commandments alwaies; and so Chap. 11. 1. An Hypocrite may sometimes put up a prayer to God, but will he pray alwaies? Job. 27. 10. Hebr. is, in every time; no, he will ••aint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 18. 1. shrink back, as sluggards do in work, as cowards do in war. 'Tis the true honest heart that doth as Rom. 12. 12. continue instant in prayer; the Hy∣pocrite cannot do so for want of an inward principle. If God come not at a call, he is out of patience, and ready to say with that pro••ane Prince, 2 King. 6. 33. Not so David, Psal. 27. 4. If his Suit had not been honest, he would never have began it; but being so, he will never give it over, till he hath prevailed. At all times he hath God in his eye, Psal. 16. 8. as one that observes all his waies and works, therefore dares he not go out of the right way, because he still Eyes God. Hence such do righteously alway, Psal. 119. 112. see to Pro. 28. 14. [feareth alwaies] i. e. in every article of his life, without weariness, without inter∣mission: not only in adversity, but in prosperity also. Augustine would not for the gain of a million of worlds be an Atheist for half an hour, because he knew not, but God might in that time put an end to his life. 'Tis for want of this constancy in good, that the Lord com∣plains of Israel, Hos. 6. 4. All your goodness and righ∣teousness is infirm, unstable, vanishing, ye persist not in your Repentance; it soon fades and falls away, there seems to be in the words an opposition between the bounty of God, of which in the foregoing verse, and the piety of that People; that, viz. Gods goodness did ever endure; but this, viz. their piety did not long continue or abide. To what the Prophet had for∣merly said, the People might object, but we have re∣pented, &c. The Lord answers, I, but your goodness

is but perishing and soon gone, like a morning Cloud, blown off with the wind, or the dew that passeth early away, when the Sun gets any strength. The best cure for which disease is that advice of the Apostle; 1 Cor. 15. ult. alwaies to abound, &c.

Reflections.

Woe is me! that I have been found partial in the law of my God. I have * 1.22 been in some things for God, and in many more for World and Sin. In some meaner, lower matters, how forward and zea∣lous? But in things of greatest concernment, how care∣less, and indifferent spirited, if not neglective? Like the Pharisees of old, Mat. 23. 23. so, have not I been nice in the minutula, the smaller matters, whilst I have been negligent in the magnalia legis, the great things of the Law? Much noise, stir and quarrel, about a cere∣mony, whether for the using or omitting of it, whilst in the mean while, walking holily before God, and profitably unto men, hath been slightly past by. Doth not my zeal with the many, run out, either to press as a thing indispensible, an institution of men, with the negligent use of the appointments of Christ? or on the other side, making it my great business and study to decry such an observance as an humane invention, not regarding by a strict universal obedience to testifie a con∣science void of offence both to God and Man? To which the Apostle did exercise himself, Act. 24. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I use diligence, skill, and conscience. I lay my policy, and bend my wit; I discipline and inure my self. Alas what folly is it to make no bones (as we say) of a foul fault, when matters of less moment are much scrupled? To make more adoe about putting on a Sur∣plice, than putting off filthiness both of Flesh and Spi∣rit?

What is to strain at a Gnat, and swallow a Camel, Mat. 23. 24. if this be not? A a 1.23 proverbial Speech used to those who will seem to be very strict in small matters, whilst they carelesly neglect their chief duties. Saul kept a great stir about eating of flesh with the blood, 1 Sam. 14 32, 33, 34. and yet made light of shedding innocent blood, vers. 44. b 1.24 as though that had any thing in it in comparison of this. The Priests make conscience (forsooth) of putting the price of blood into the Treasury, Mat. 27. 6. who yet made no conscience of imbruing their hands in the innocent blood of the Lamb of God, they would not suffer the price of blood to lye in a chest; but the blood it self they could well enough bear to lye on their con∣sciences. To eat Flesh, or but an egg on Friday, is a great evil, and to be confest to the Priest, and satisfied for by penance; but to swear, steal, &c. any day, is but a peccadillo, and not worth minding. Is this, O my Soul! to be upright and sincere with God? Is this to deal faithfully with him in his Covenant? And so, am I not sometimes eager and hot for the things of God, as if all of a flame; and ere long as cold as a stone in the same matters? halting between two opinions like the Israelites, 1 King. 18. 21. being assoon of this, and assoon of that, uncertain of either, unconstant to either, flying like a bird off one bough, on to another; (as the Hebr. word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth) waving as a top-branch, and wavering like a wave of the Sea, driven with the wind and tossed, Ja. 1. 6. a double mind∣ed man (saith the Apostle, vers. 8.) is unstable in all his

waies: Like Henry the Fourth of France, whom Ra∣villae stabbed (as himself confessed) because he was of two Religions, i. e. of none. Such an unstable one, O my Soul, cannot excel; whatsoever thou seemest to thy self to be, thou are nothing with God. See Psal. 78. 8, 37.

Behold, O my Soul! and consider, it is some singular thing that God re∣quires * 1.25 of his Servants; What do I more than others? God will take that from Philistins, which he will not bear from Israelites, who thought they might carry Gods Ark in a Cart, as those Pagans had done before them, but they paid for their presumption, 1 Sam. 6. 7. with 2 Sam. 6. 7, 8. Greatest states afford least liberty. Every calling hath a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a comliness appertaining to it; the Schollar behaveth himself otherwise than the Clown, the Courtier than the Carter, the Prince than the pea∣sant: so should a Christian otherwise than an unbeliev∣er, than a profligate professour, than a carnal Gospel∣ler, Ephes. 4. 1. Before thou attemptest any thing, O my Soul, ask that question that Alexander the Great did his Courtiers, when they would have him run at the Olympick games, do Kings, said he, use to run at the Olympicks? So say thou? Do the Heirs of God, Co∣heirs of Christ, use to do so or so? Take the Counsel of Menedemus to Antigonus, remember thou art a Kings Son, and O see thou do dothing unwortny thy state and dignity; stain not thy blood, defile not thy self. Wilt thou part with thy patrimony? Naboth would not. Wilt thou leave thy fat and thy sweet? The Vine in Jotham's parable would not: Wilt thou look back with Lot's Wife, when thou hast put thine hand * 1.26

to Christ's plow? Flinch from his colours, having re∣ceived his press-money; disgrace his house, being re∣ceived into his retinue? Great things are bestowed upon thee, O my Soul! great things are profest by thee, and great things are expected from thee; thou must walk circumspectly, precisely, exactly, to the very top of the duties required and enjoyned. God hath elected me for a Vessel of honour; shall I defile my self with the kitchin-stuff of uncleanness? He hath bought me with a price, shall I not be his? He hath adopted me for a Child, shall I not carry it as a Child? Phil 2. 15. He hath called me to holiness, 1 Thes. 4. 7. He which hath called me is holy, 1. Pet. 1. 15. and hath called me with an holy calling, 2 Tim. 1. 9. O then, what manner of person ought I to be in all holy conversation and Godliness? Being like his Sheep, in every part gi∣ven up to an holy use? b 1.27

Notes

• e 1.1

  Canis pro re execrabili & foedâ, Sanct.
• * 1.2

  Canis ita vile He∣braeis animal, ut ne pretium quidem ejus in Templo recipi posset, Grot.
• f 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 manum pulsavit.
• g 1.4

  Esono ficta vox, per Ono∣matopoeiam, instrumentum utrin{que} mambranâ clausum, intus vacuum, quod bacillo perc••tit••r, Geneb. in Psal. 150. 4.
• h 1.5

  Prophetae hîc dicuntur qui laudib ••s Divinis celebrandis vaca∣bant—hymnos & la••des Deo concinebant, tum voce tum instrumen∣tis musicis, Lap.
• i 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cithara. est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.8

  Pisgah-sight, &c. in Reuben, §. 14. pag. 60. lib. 2.
• * 1.9

  Quicquid agas propter Deum agas.
• l 1.10

  Recta ratio morum, ser∣monum, &c. congruens cum normâ verbi Divini, Gei. in Psal. 25. 21.
• m 1.11

  Mysticus sensus est interimendas in Dei honorem cupidines, quarum instrumenta adeps, renes, jecur, Grot.
• n 1.12

  Nos non eloqui∣mur magna sed vivimus. Dei verba non legenda, sed vivenda.
• o 1.13

  A∣pud Hebraeos cedebant sacerdoti, de capite, maxilla; de pedibus, arms dexter; de corpore stomachus: Ea redimere non licebat. Signi ficatur Sacrandos Deo sermones, actus, appetitus. Grot.
• p 1.14

  Dum tu loqueris, illi de quaeste partes iniquas faciundo, cogi∣tant, Grot.
• q 1.15

  Haram domesticam arae dominicae praeferunt.
• r 1.16

  [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Non simpliciter qualitatem significant rei vel personae, sed cum emphasi quâdam admirationis, ut Mat. 8. 27. Mar. 13. 1. Est.
• s 1.17

  Numerus pluralis excellentiam & magnitudinem rei de notat.
• t 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.19

  Solent pleri{que} calceamentis significa∣tas esse dicere pravas corporis cupiditates, quae exuendae sunt iis qu•• Divinas res contemplari meditari{que} volunt. Mas.
• x 1.20

  Ut totus in Dei jus & obsequium transeas, Q. in Lap.
• y 1.21

  His ritus descendit a mancipiis, qui nudis pedibus incedebant, in sig∣num subjectionis, Lap. Docet & carnales omnes curas & cogitationes seponere, cùm ad Deum acoedamus. Ti••.
• * 1.22

  For the parti∣al Christian.
• a 1.23

  Proverbialis locutio in eos competens, qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 videri volunt in rebus minutis, cùm praecipua officiorum securè negligant, Grot.
• b 1.24

  Hoc planè est humanum ingenium, ut hodiè videmus; quod sua decreta magni faciant, Dei aut••m leges & mandata con∣temnant, Mart.
• * 1.25

  For the sincere real Christian.
• * 1.26

  In maximâ libertate min••ma licentia.
• b 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.