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. XVI.

The Sheep's content with pastures mean: Should not Christ's be content with what he makes their lot?

Observation.

SHeep, specially for store, fare hard; those that are for the slaughter shall happily be allowed better feeding; fresher, and more grown feeding; but the Sheep that are for breed are kept bare, not wast grass and enclosures for them, but short commons; it may be turned off to the Mountains; Ezek. 34. 13, 14. Such often turn'd to the commons, where grass is short and bare: Yea, and they will do well so: Sheep, it's ob∣serv'd,

will not only live, but thrive also, yea, and grow fat, in places one would think all a rock; where the blades of grass spire up between great stones. Big∣ger beast, black stock require high and rank grass, where they may fill their mouths at a bite; nasty goats trample on, and soil the grass, the harmless Sheep do well on hard fare. High feeding is in order to fat∣ting and killing. Thus some understand, Hos. 4. 16. the Lord will feed them as a Lamb in a large place, c 1.1 feeding him for punishment and slaughter, that being fatted they may be given over to the Enemy to be slain. But a store Lamb can pick up the grass of the Wilder∣ness, and pick a living out of it.

Application.

Saints can be content with short commons in the World. Nature is content with little, grace with less. Our Lord hath taught us to pray for Bread, not Bisket manchet, but d 1.2 down right houshould Bread; Panis is a pascendo, that which will feed, though not delicately. Psal. 127. 2. bread of carefulness, Heb. of sorrows, may mean course bread or meat, (as bread of pleasures, Dan. 10. 3. is dainty fine meat) and there∣fore our common singing Psalms read it brown bread Jesus gave thanks for barly bread, Jo. 6. 9, 11. not that Palestine had not wheat good and enough, but to shew his humility See 2. Cor. 8. 9. So his Disciples made a Sabbath dayes Dinner on a few Ears of Corn rub'd between their fingers, Mat. 12. 1. A Philoso∣pher

to one that said to him, wouldst thou please Dio∣nysius, thou needest not eat Herbs and roots, could answer, couldst thou feed on Herbs and roots, thou needest not please Dionysius. Even Epicurus (whom yet some note for a voluptuist) is reported to have said, that if he had but a morsel of bread, and a draught of wa∣ter, e 1.3 he might think himself as happy as the hap∣piest. The Israelites in the Wilderness could not be content with bread, though from Heaven, Manna, but they must have Flesh too, they had Flesh but with a vengeance, with a curse, Psal. 78. 29, 30, 31. and 106. 15. they did eat and were filled, but better it had been they had fasted; see the story, Numb. 11. 18, &c. f 1.4 Meat and Drink are a Christians riches, said Hierome, and said not Paul the same, 1 Tim. 6. 8. g 1.5 food not dainties; garments quasi Gardments, which will preserve us from the violence of the Wea∣ther. Bred and Cheese with the Gospel is good cheer, said Greenham. This for quality.

And for quantity our Lord hath taught us to pray for daily Bread; bread from day to day, the bread for the day in its day. Enough to bring us home, with Jacob. Gen. 28. 20, 21. bread to eat, and raiment to put on till I come again to my Fathers house. h 1.6 What need is there of much? Rather is it a cumber than an help. The Israelites in the Wilderness had their Omer for a day, and what more they laid up, bred wormes and stank. i 1.7 A good man needs but little, said an Ancient. Agur desired but his portion, Pro. 30.

8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, k 1.8 the bread of my portion, or allow∣ance sufficient. This sufficiency saith the famous Mede) is two fold, the former of nature, wherewith a man may sustain himself; the latter of state and condition, vocation, order in which God hath placed one: suffici∣ency to a private person is one thing, to an housholder another, another to a Prince, &c. that price which God hath cut for me is best. If God bring not up a man's estate to his desires, which is satisfaction, yet if he bring down his desires to his estate, this is content∣ment and that is by farr the best and most comfortable condition; and so will Christians find it reasonable for them to judge, if they consider.

First, Their betters have been but mean in the world before them; though some good men we find rich, Abraham, Job, David, Solomon, &c. yet not all so; the termes are by no means convertible, not all good men Rich, nor all Rich men good. He had the exam∣ple of our Lord before, who though heir of all things, yet here was scarcely Owner of any thing. When it was disputed in the Senate at Rome, whether Christ should be owned a God among them, because he had done many wonderful works, it was resolved that he should not, because of his poverty, which he chose and preached. The meanness also of his Mother is discerna∣ble in the Clothes she wrapt her new born babe in, Luk. 2. 7. which by the make of the word seem to be rent or torne m 1.9 rags; his Cradle was a manger, non in aureo reclinatorio, saith Ludolphus, as the Porphyroge∣niti in Constantinople; born in a Inn, a common house for all comers; and in the Inn, the Stable, the most l 1.10

common and unclean place, &c. And from her offering also may this be concluded, vers. 24. for the Law was that they should offer a Lamb with a little Bird, but they whose poverty would not admit that, should bring two little Birds, Levit. 12. 6. 8. When he was born, he was brought forth in another mans house, and when dead, buried in another mans Tomb. Christs Disci∣ples also might be given as an instance hereof, of which something formerly.

Secondly, Christ slights none for their meanness in this World. Rev. 2. 9. Smyrna the poorest Church hath the highest commendation. I know thy poverty, but that's no matter, thou art rich, Jam. 2. 5. The poor of this World rich in Faith, Heirs of the Kingdom, &c. An heart filled with Grace, not Chests with Coin, or thousands of acres with stock, God looks after, ac∣counts of. Jacob with his staff, on the Earth for his bed, and a stone for his pillow, had visions of peace, as well as when he was become two bands.

Thirdly, Christ makes little to the Righteous better than much to others. Psal. 37. 16. as a Box of Pearls is more worth than many Loads of pibbles. n 1.11 God's blessing on a good conscience how it multiplies all com∣forts? The Bee is as well (if not better) content, with feeding on the dew, or sucking from a Flower, as Be∣hemoth that grazeth on the Mountains. o 1.12 They live well as being fed from Heaven with Manna. Se•• Daniel and his Companions, Dan. 1. 8, 12, 13, 15, 16. pulse and water, poor fare for Noble-men's Sons (and these were of the tribe Royal, vers. 6.) yet such as they were well apaid of, and their countenances were fairer, &c. they had God's blessing on their course fare, and this was

the main matter that made the difference.

Fourthly, God cuts out the portion 〈◊〉〈◊〉 all his; this quiets, yea, sweetens all to see God in all: what he knows meat for each of his, he allots to and for them. Psal. 23. God is David's Shepherd, then he shall not want, viz. what may be necessary to his temporal, but especially to his spiritual and eternal good. And if any should say, But do not the Godly sometimes want even necessaries, 1 Cor. 11. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? We may an∣swer, p 1.13 The want of those temporal things is abun∣dantly made up in the spiritual which they enjoy; and that these things below are only promised to the God∣ly with the exception of the Cross, whether in correcti∣on or tryal, wherein also consists a great part of the Lords Pastoral care. The wicked in the fulness of his sufficiency is in straits, Job. 20. 22. Tantalus-like, he is ever wanting, content he hath none. Contrarily, true piety brings true plenty, and a Saint is never to seek of a well-contenting sufficiency, 1 Tim 6. 6. for to him a little is enough. However it be, goodness and mercy shall follow me all my daies, &c. Agur desires to be fed by God. Pro. 30. 8. feed me with food convenient, q 1.14 the root properly signifies to tear, as wild Beasts their prey which they take by hunting: thence the noune, properly such prey as Beasts feed on, generally used for all food of men, some say, because of old they hunted for their meat, or a metaphor from Beasts, who prey on so much only as will suffice them for one day. Agur beggs God to feed him with his daily food, as Joseph is

said to have fed his Fathers family, Gen. 47. 12. we translate acc〈…〉〈…〉ng to their families: the r 1.15 Hebr. is to the mouth of the little one. i. e. putting their meat as it were into their mouth; so that Jacob and his Family lived free from care, even as a Child whose meat is put into his mouth; Joseph was no less careful of his Father and his Family to feed them than men are wont to be of Infants. Or it may be thus understood, he fed them to the full, so that they might eat often as Children are wont.

Fifthly, God's choicest Servants have met with coursest fare in the world: Israel must eat their Passe∣over with bread of affliction. Deut. 16. 3. so called ei∣ther because it was to mind them of their affliction in Egypt; or because it did afflict their stomach and body, being of no good tast, and heavy. Others read it bread of poverty, such as poor folk are wont to eat; poor peoples bread, ill-leavened, ill prepared. Mi∣cajah in prison is fed with bread of affliction, 1 King. 22, 27. sparingly, Tremel. renders it, Prisoners-pit∣tance. Martyrs in Q. Mary her daies were fed (many of them) with bread made most of Saw-dust. Bonner allowed Will. Huntley only an half penny a day 〈◊〉〈◊〉 bread and drink. Martin ordered to Eliz. Young, one day bread and another day water. The Bite-sheep of Nor∣wich kept Rob. Samuel without meat and drink, only daily two or three morsels of bread, and three Spoon∣fuls of water. Yea, and without these necessities im∣posed by cruel Persecutors, we read that Luther made

many a meal of an Herring at a time, and Junius of an Egg.

Reflections.

Why am I thus disquieted with∣in me, that nought that God * 1.16 doth can please me? Am I not like the Israelites of old? When hun∣gry they cryed for Bread, and when God gave them bread, even the Corne of Heaven, that man did eat Angels food, Psal. 78, 24, 25. i. e. such delicate bread as might be••eem Angels to eat, if they did eat any at all. Such as the Poets feign to be their Nectar and Ambrosia; then they cry for water. When they have bread and water (though both by mi∣racle) can he furnish a table in the Wilderness, can he provide Flesh for his people? vers. 19, 20. i. e. dainty and delicate Flesh, such as is that of Quails, meat for a King; for they carried * 1.17 their Cattle out of Egypt with them, and so they could not be without ordinary Flesh. Ever murmuring, alwaies harping upon their wants. And is it not thus with me? Do not God and Men hear me much oftner complaining of what I want, than giving thanks for what I have? Alas! how little do I enjoy of what I do possess, through the discontent of my peevish and froward Spirit? No more than Ha∣man did his honours, Esth. 5. 13. q. d. s 1.18 I enjoy no∣thing of all this. No more did Ahab when sick of Na∣boths Vineyard, 1 King. 21. 4. the want of which set him off the hooks as we say, and in a great discontent. His heart did more afflict and vex it self with greedy longings for that ••it of ground, than the vast and spa∣cious

compass of a Kingdome could counter-comfort: He lay down sick of the sullens, and would eat no meat, for want of a Sallat out of Naboth's vineyard. The Devil of discontent whomsoever it possesseth, maketh his heart a little * 1.19 Hell. Yea, even not the worst of Men and Women, who ought to be better, are too often vexing and discomposing themselves herewith. Rachel had a loving Husband, a comfortable and plen∣tiful Estate, yet wanted still something, and this im∣bittered all she had, Give me Children, or I dye, Gen. 30. 1. and God took her at her word, she had Chil∣dren, and she dyed, Chap. 35. And Rebekkah before her seems not wholly free from this disease. Gen. 25. 21. her being barren was her burden, as well as her Husband's, though they took the best course for the Cure. viz. address to God. I like that interpretation best, that reads, in the presence of, or together with his wife, hinting it a solemn and joynt prayer, yet when she was heard and answered, she said, if it be so, why am I thus? q••••d. better have no Children, then so troubled with them; though like a good woman as she was, she bethought her self of the best course, she got into a corner, and pray'd down her passions, vers. 22. and got the following Oracle, vers. 23. A good pat∣tern for me, to cure me of the fret. Alas! O my Soul, 'tis not the little I have, but the much I desire, that makes me ••o discontented. Plato's advice was good; (let me who profess to be a Christian, for shame learn of an Heathen) He that will be rich indeed, must not so much encrease his riches, as diminish his Covetous∣ness. And that of A••sonius, a French Poet of Burdeaux, is worth minding, He is not happy that hath not what he desires, but he that desires not, what he hath not.

There is much danger, O my Soul! in a great estate, as well as in a poor condition. Great * 1.20 Estates have great cares. A state too great, like a Shoe too big for the Foot, is more troublesom than useful. 'Tis not the great cage that makes the Bird sing. A Staff may help a Traveller in his way, but a bundle of Staves would be a burden. Every grain of riches hath a ver∣min of pride and ambition in it. Many in their low e∣state could serve God, and be more than commonly Religious; but now resemble the Moon, which never suffers an Eclipse, but at her full, and that by the inter∣position of the Earth between the Sun and her self. O that Ireland were not too full of instances of this kind•• Even an Agur full fed, may grow wanton, and be dip∣ping his fingers in the Devil's sauce. Pro. 30. 8. deny the Lord, or belye him. Who more rich than Adam in Paradise? Who more poor than Job on the Dunghil? Yet, in Paradise the Devil foiled Adam, and on the Dunghil Job foiled the Devil. Seek not therefore great things for thy self, O my Soul! Jer. 45. 5. and then the want of great things will be no great trouble to thee; E∣specially in such a day as this is it very unseasonable. Ʋriah would not get to his house to eat, and to drink, and to lye with his wife, when the Ark and Israel and Judah abode in Tents, when the General and Souldi∣ers were incamped in the open Fields. Daniel would not accept of the Kings allowance of the Kings dainties, when his Brethren were in distress and want; he would eat no delicate meat, when his City and People lay un∣der ruines. And art thou discontented, O my Soul! be∣cause thou hast not this thing and that according to thy wish? In hard times, the life for a prey, is much mercy.

Hath God enlarged his bounty to me, and given me even of the * 1.21 good things of this life richly to en∣joy? Hath he enlarged my border, and caused me to break forth on every side? Hath he blessed me in the Field, Barn, Basket, Flock, &c. Let me hence learn, First not to ascribe it to my own ac∣quests, and so rob the Lord of his Glory, in what he hath bestowed on me. 'Tis too much like proud Tyre, to say, by my Wisdom, and my Traffique have I got all these Riches, Ezek. 28. 4, 5. That was a proud Pope, who upon the Gate of his new-built Colledge had this engraven, Ʋtrecht (where he was born) planted me, Lovain (where he was bred) watered me; but Caesar (who had promoted him to the Popedom) gave the in∣crease; And he was as well checkt by a witty Passen∣ger, who underwrit, Here God did nothing. David saies, Riches and Honours come from God, 1 Chro. 29. 12. and Jacob too, Gen. 31. 9. God hath taken away the Cattle of your Father, and given them to me. He is the true Proprietary; and gives and takes away these outward things at pleasure. Israel in Palestine were but Tenants and Farmers, the Land was the Lord's, Levit. 25. 23. hence called the Lords Land, Hos. 9. 3. and therefore they might not sell it outright, as if it had been their own. Sacrifice not, O my Soul! to thine own net or drag, Hab. 1. 16, 17. Say not with the great Dragon, the King of Egypt, Ezek. 29. 3. My River is my own, I have made it for myself. That was a proud boast of Niobe, reported by the t 1.22 Poet, and it proved accordingly she was brought low and

emptied of all. Let God have the glory of all he giv∣eth thee to possess.

Secondly, Learn not to grow proud because of trust in uncertain Riches. Many mens good and blood rise toge∣ther. If God highten thine Estate, O my Soul! hight∣en not thou thy mind, 1 Tim. 6. 17. let not my heart be lifted up with mine Estate, as a Boat that riseth with the rising of the water. If Riches increase, set not thine heart upon them. They are not simply good in themselves, nor the portion only of the good, nor make all that have them good or better; besides that they are flitting, are not what men conceive them, such substantial things, but take to themselves wings, &c. Who is so much a stranger to the World, as not to know that it was never true to any that trusted it? That they that have been born to, or have acquired great estates, have yet been brought to a very low ebb, to great want? Riches are as Glass, bright but brittle. They are inevidential of Gods love; they are, if blessings (for to all that have them, they are not so) yet but of the left hand, or the Foot-stool; there are more durable Riches, which are more worth the mind∣ing.

Thirdly, Learn not to withhold them from them to whom they are due. God hath made thee, O my Soul! not proprietor but Steward, of whom it is required that he be found faithful; not purloining to his own use, what is committed to him for his Lord's. Nabal calls all his, my bread and my flesh, &c. and therefore would part with none. As every one hath received, so minister, 1 Pet. 4. 10. Something of a little, more of more. See Pro. 3. 27. Those things are not our own, but the poors, which we can and ought to be∣stow

upon them; wherefore these benefits are called not only Charity, but Righteousness or Justice also, Pro. 11. 18. 2 Cor. 9. 9. whatever the Clergy hath, is the poors, said Hierom. It is true (in a sense) of others as well as Ministers: Gods poor are Owners of what I have, I am but a Steward and dispenser of Gods bounty to his necessitous Servants: Now if my receipts be found great, and my layings out small, will not God cast back such Bills in my face, and turn me out of my Stewardship? The Apostle quotes it from our Lord, Act. 20. 35. as a u 1.23 Maxime taught and pressed by him. They are Fools that fear to lose their Wealth by giving, but fear not to lose themselves by keep∣ing it.

God affords me my portion, and * 1.24 it is Good, because it is of God's appointment, Psal. 16. 6. That which gives quiet and contentment, refreshment in any portion, is first the favour and pre∣••ence of God; Secondly, That it is from the hand of a Father: Thirdly, That it comes to us in the Cove∣nant of Grace: Fourthly, That it is the purchase of Christs blood: Fifthly, That it is an answer of Prayers, and a blessing from above on honest endeavours. Ah, this makes my cottage and my small possessions great enjoyments: mercy and goodness shall follow me all my daies. Godliness hath contentment, and that is great gain. When Alexander the great had taken the King∣doms of Sidon, and bestowed it on Hephestion, to be disposed of according to his pleasure, he finding out one Abdolinimus, of the Royal line, sent him the Re∣gal

robes, and made him King; who before had gotten his living by making, (as some) of watering (as others say) of Gardens; and when Alexander, having sent for him, asked him with what mind, being of so noble a race, he could bear his former poverty, he answer∣ed, I pray God I may bear the Kingdom with the same mind, for these hands administred to my necessity, and as I had nothing, so I wanted nothing. How much more may I say so, who have so bountiful a God to supply all my need, Phil. 4. 19. Gr. shall fill up, as he did the Widows vessels, 2 King. 4. 4. Esau, pro∣fane as he was, had much; but Jacob, who had God in Covenant, had all; that is the difference in the Hebr. Tongue, between Esau's enough, and Jacob's Gen. 33. 9, 11. He that hath him that hath all, hath all, * 1.25 said Augustine. I am constant, and therefore have enough, 1 Tim. 6. 8. let us be content, x 1.26 Gr. let us have e∣nough, so we translate it, Mat. 25. 9. lest there be not enough, &c. so we translate it sufficient; Job 6. 7. two hundred penny worth of bread is not sufficient for them. So here, what God allots me is sufficient for me, let it therefore suffice me. In a word, take O my Soul! the Apostle's advice, Heb. 13. 5. let my Conversation be without Covetousness, and be I content with such things as I have (or, are present) for he hath said, I will never leave thee, nor forsake thee. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the word for Conversation, signifies either a custom or man∣ner, and our means of getting our livelihood; both come to one sense, both our manner and our means of getting our livelihood must be free from covetousness, and be content with the things present. The Hebrews had been plundred of all, when the Apostle wrote this, Chap. 10. 34. though they had nothing, yet be content;

So was he himself, Phil. 4, 11, 12, 13. he binds not heavy burdens on others, which himself will not touch. Not to be content, is to be covetous. A little will serve to bear my charges till I come home; and then shall I have bread, and all things else enough; in the mean time let me live on the promise; that seems to be taken from Deut. 31. 8. rather than from Josh. 1. 5. as the most have thought, and it's observable to be five times recorded in Scripture, that it may be prest, till the sweetness of it be prest out. Put the promise in suit, put God's bond in suit, as that holy man said, and God will accomplish it. Mean while mayest thou sit and sing

Haec alii cupiant, liceat mihi, paupere cultu Securo, charâ conjuge possefrui.

Let others Riches seek; without annoy Whilst I, though mean, Relations may enjoy.

Notes

• c 1.1

  In campo lato] ad caedem & supplicium ut illuc cito pinguescat, & mactetur, Vatab. Nunc Israelites copiosé pascet, ut mox saginati hostibus dedantur trucidandi, Merc.
• d 1.2

  Panis nomine in oratione Dominicâ principaliter & praecipuè significatur ordinarius ille cibus corpori nostro alendo destinatus; & quidem non ille tenerior a simi∣lagine, sed crassior & domesticus, Scult. Exerc. Evang.
• e 1.3

  Se paratum esse cum Jove etiam de selicitate certare, si a∣quam haberet & offam. Elian.
• f 1.4

  Cibus & potus sunt divitiae Chri∣stianorum. Hieron.
• g 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isiod.
• h 1.6

  Insaniae damnandi Sunt qui tam multa tam a∣••exiè congerunt, cùm sit tam paucis opus, Lud. Viv.
• i 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Clem. Alex.
• k 1.8

  Pane demensi mei sufficienti mihi, Chald. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, congrua & sufficientia, LXX. in Mede. Qui mihi sa∣tis sit ut in de alar, Merc.
• m 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.10

  Propter hoc quod paupertatem praedicâ∣rit & elegerit, quam mundus contemnit.
• n 1.11

  Melius ob benedictionem Dei, opum durationem, hilarem{que} fruitionem, bonam conscientiam, &c. Ge••.
• o 1.12

  Etsiin diem victitent, 〈◊〉〈◊〉 caelo tamen non secus ac mannâ pascuntur, Vatabl.
• p 1.13

  Iste temporalium defectus in spiritualibus per aequivalens com∣pensatur 20. Temporalia promittuntur piis cum exceptione crucis, sive castigatoriae, sive probatoriae; quod etiam ad pastoralem Dei curam pertinet, ne oves oberrent; &c. Riv. * Parva seges satis est.
• q 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, discerpsit, dilaceravit dentibus, proprium ferarum; whence the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the English tear in pieces.
• r 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cibo quasi in os parvulorum indito, Jun. & Tremel. q. d. in fame non magis soliciti fuerunt de comparando victu quam pueri, qni ne manum quidem ad cibum extendunt, Q. in Vat. Non minore studio aluit patrem, &c. quam infantes ali solent, Vat. vel ••ic accipi potest q. d. Saturavit eos; tantum dedit ut possent f••equen∣ter comedere, ut solunt parvuli, Oleast.
• * 1.16

  For the discontent∣ed murmuring Christian.
• * 1.17

  Trap in loc.
• s 1.18

  Cum haec omnia habeam, nihil me habere puto.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, turbare, inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  Intrant majores portas majores cure.
• * 1.21

  For the wealthy Christian.
• t 1.22

  Sum foelix; quis enim neget hoc? foelix{que} manebo; Hoc quo{que} quis dubitet? tutam me copia fecit. Major sum quam cui possit For∣tuna nocere.
• u 1.23

  Eo modo quo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philosophorum, citatu••, non ut verba, sed ut placitum: ••ulgo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicunt quarum sola mens spectatur, Hi ens
• * 1.24

  For the mean con∣tented Christian.
• * 1.25

  Qui habet habentem omnia, habet omnia.
• x 1.26

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