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

Application.

Christ in all respects manifests himself the great Shep∣herd of his people, by that value and esteem that he puts upon them; he values them at an exceeding high rate, he looks not on them, as men do with contempt or slight; but accounts them as his choice goods. Hence in the O. T. they are so often called by an Hebrew word so full, that we are forced variously to render it in English, Exod. 19. 5. peculiar treasure. 1 Chron. 29. 3. mine own proper good. Eccle. 2. 8. the peculiar treasure of Kings. Mal. 3. 17. jewels; in all which places the f 1.1 same Hebr. word is used, though thus diversly trans∣lated. The Hebrew Philosophers call their Predicable (proprium) by this name. The Lord looks on these Peo∣ple as the choicest of the world, the excellent ones, as David calls them, Psal. 16. 3. his own proper good, which he loveth and keepeth in store for himself, and for special use: a rare exquisite treasure: a people de∣sired, dear and singular, or proper to himself. The Greek translate that word a peculiar people, which phrase Paul useth, Tit. 2. 14. More especially as to what lies particularly before us now: he manifests his choice esteem of his Sheep by

First, Marking them; he culls them forth from the rest of the world, and to manifest their discrimination from all others, and his propriety in them, he sets his mark upon them. For distinction, I say, to note his

propriety in them, and for preservation, that they may not be overrun together with others. Ezek. 9. 4. We use to seal or mark those things which we would diffe∣rence from others things. Things in the Earth seem to be huddled up together, to be tost hither and thither as if there were no difference: but God doth so temper his Judgments, that he distinguisheth his from others, and preserves them. In the Revelations ye have a double mention of Gods sealed or marked ones, Chap. 7. when the Trumpets begin, as they that were to be preserv∣ed under the ruines of the Trumpets▪ and Chap. 14. when the Beast had great power, as they that were faithful in that Apostasie, continuing Virgins even in Babylon. Christ's mark for his Sheep is various: He hath his Ear mark, he cuts, he opens their Ear to in∣struction. The Philosopher advised his Countreymen to get their Ears healed: Christ doth so by all his. As his Father dealt with him, Psal. 40. 6. g 1.2 bored his Ear, that he might hear and obey him; so deals he by his. As with the Prophet, Isa. 50. 4, 5. Christ unco∣vereth the Ear of his, so the Hebr. reads what we ren∣der to shew a thing, 1 Sam. 20. 2, 12, 13. and 22. 8. takes (as it were) away the covering, or that which being over, stops the Ear; so that all his Sheep hear his voice, Jo. 10. 3, 4, 5. This is God's Ear-mark, Jo. 8. 47. He that is of God, heareth Gods word, &c heareth with attention of body, intention of mind, and retention of memory; others hear not, stop the Ear, Psal. 58. 5. either refuse to hear, or rage at what they hear, as Tygers do at the sound of a Drum; and this is a sore sign of a reprobate Goat.

Christ hath also his brand-mark, by which his are distinguisht from Satan's and Christ's propriety in them

owned. The Beasts followers have his mark on them, Rev. 13. ••6. and Christs have his also, which is his Name, and his Fathers Name, Rev. 14. 1. for so the Complut. Copy, the Vulg. Lat. Primasius, Andreas, A∣retas and Cyprian read it; so also the Syr. Translation, the Arab and Ethiop. in Bibl. Polyglot. Mr. Mede tells us, it is an allusion unto an ancient rite, whereby Servants were marked with the name of their Master, and Soldiers of their General; Servants for the most part in their foreheads, Souldiers in their hands. The Ancients generally understood this of Baptism, by which we so∣lemnly profess Faith in the Lamb, and his Father, and by which we take up his Name, and are called Christians. Hence they called it Dòminicum signacu∣lum. Augustine often mentions it under the Name of the Character or mark of the King, the Emperor and the Redeemer. And suitably enough may it be so un∣derstood; for they, who in a time of Idolatry or falling from the Truth of the Gospel, keep up to the pro∣fession of Christ and his Truth; and in a day of profane∣ness, or Apostasie f••om the purity of the Gospel, keep up to the Holiness required by Jesus Christ in all that own him (this is the chief obligation we lye under by Baptism) may very well be said to carry Christs Name and his Fathers in their forehead; i. e. openly profes∣sing adherence to him, even when others revolt and turn aside. So did Daniel and the three Worthies of old, and all those still who are kept in their integrity with God.

There is also the Seal of the Spirit, which the A∣postle mentions, and by which Christ claims his pro∣priety in his, as distinct from all the rest of the World. Ephes. 1. 13. and 4. 30. Of this Seal we may say it implief our things.

1. A work of real and visible distinction of the called of God from other Men.

2. A work of confirmation, whereby they abide so.

3. Of transformation or dayly renewing the Soul.

4. The Evidence of all this to the conscience of him; Or if ye will, more briefly ye may say this seal or mark is twofold, inward to the Soul and conscience of the Believer, bringing abundance of peace and joy; and outward and apparent unto others, whereby the Elect after calling are evidently to be discerned by o∣thers, the fruits of the Spirit manifesting themselves to every observer. For as the works of the Flesh, so the fruits of the Spirit, are manifest to every intelligent eye, that real change that true conversion makes upon the heart, so apparently breaks forth into the Life, that we may even say of it, as the Apostle of his Corinthians, 2 Epist. 3. 2, 3. Their good works shining proclaim whose propriety they are, and so cause glory to their Great Master and Owner.

Secondly, Christ reckons his, hath their number for preservation. As Christ kept all that were delivered him by his Father, Jo. 17. 12. On which text the learned De Dieu observes the Syriack Interpreter to have understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to be exceptive, as if Judas were excepted out of the number of those whom the Father had given to the Son, but adversative, by which he is opposed to them: q. d. I have lost none of them which thou gavest me: but Judas is lost, because he was the Son of perdition. So Jo. 10. 3. He calleth his own sheep by name, he takes special and particular knowledge and care of his; So that that discriminating priviledge of Moses, Exod. 33. 17. that God knew him by name, is in this sense common to all Christ's Sheep: Not only their number, but their very Persons and Names also.

The Lord knoweth who are his, 2 Tim. 2. 19. not only how many are Elected, but * 1.3 who they are, who be the very numerical Persons. Hence their Names are said to be written in the book of Life, Phil, 4. 3. Rev. 20. 12. and 21. 27. Mordecai's name was register'd in the Chronicles of Persia. Tamerlane had alwayes by him a Catalogue of his best Servants, and their good de∣serts, which he dayly perused. Christ doth not only book his Sheep, how many he hath, but their particu∣lar names also, taking cogniscance of them particularly; assuring them that their h 1.4 names are written in Hea∣ven, Luk. 10. 20. the Library in which this book of Life is laid up. Hence the assembly of the first born writ∣ten in Heaven, Heb. 12. 23. and that they shall never be blotted out thence, Rev. 3. 5. once enrolled in Christ's book, and none shall blot him out.

Obj. Against this some object Moses's wish, Ex. 32. 32, 33. If thou wilt not forgive their sin, blot me, I pray thee, out of thy book which thou hast written. And Paul's Rom. 9. 3. I could wish my self accursed from Christ, for my Brethren, &c.

Ans. The Answer to this may be of some use, not only to oppose gainsayers, but also to establish the con∣solation of the weak. Let it be in the words of Dr. i 1.5 Arrowsmith, who distinguisheth of a threefold Life, viz. Natural, Spiritual, and Eternal; and suitably of a threefold book of Life, viz. Physical, Ecclesiastical and that of the Lamb. The Physical Book of Life is that in which is contained the Catalogue of them who enjoy a temporal Life; and out of it are they blotted, who

are taken away or cut off by a violent or immature death. Of this is mention, Psal. 139. 15, 16. In thy book were all these written. k 1.6 The Ecclesiastical Book, in which are written and register'd the members of the visible Church, who live a spiritual Life, either in rea∣lity, or in appearance at least. Of this the Prophets make mention, Isa. 4. 3. Ezek. 13. 9. Psal. 69. 28. The Catalogue of them that profess faith in Christ (saith the learned l 1.7 Zanchy is called the book of Life, and of the living, because by the Church they are accounted in the number of them, who are called and chosen unto Eternal Life. [Let them be blotted out, &c.] i. e. saith he, discover, O Lord, their Hypocrisies, and cause them to be seen and known such as indeed they are, and let them be blotted out of the roll of the Saints, which are in the Church: thus he. The Third is the Book of Life of the Lamb, mentioned Rev. 3. 5. and elsewhere; af∣ter the manner of men given to God, in which the names of his Elect are said to be written. A book, in allusion to the custom of registring or enrolling of those that are chosen to any dignity or office. Hence the Roman Sena∣tours were vulgarly called Patres conscripti, and Souldiers are said to be enrolled. A Book of Life it is called, be∣cause 'tis to this they are elected, viz. Eternal Life to be enjoyed in Heaven; and the book of Life of the Lamb, because Christ is the Head of the Elect, though he be not the Head of Election; and the Elect are not brought to Life, but by his Blood, as of a Lamb with∣out blemish or spot. Hence then we answer the objecti∣on, when any are said to be blotted out of the Book of Life, understand it of the Book either Physical or Ec∣clesiastical, never of the Lambs book of Life. Judas,

Arius, Julian, others were blotted out of both the former; out of the last never any was or shall be blot∣ted. As for the Instances in the objection; Surely Mo∣ses's Wish never tended to this, that he might be de∣prived of Eternal Life for the Salvation of that people: but rather (in the first sense) that he might undergo the most bitter and untimely death, than that they all might be cut off and destroyed. And this the very context manifests. The People of Israel, Aaron himself too much furthering them, had committed most grievous I∣dolatry; this the Lord had avenged the day before Moses puts up this request to God, by sending in the sword, by which there died in one day three thousand men, Ex. 32. 28, 29. That the whole People might not perish with a like destruction, their General inter∣poseth himself, and offers himself rather to be slain, to be devoted to death, though an ignominious one, say∣ing, blot me out of thy book, viz. that Physical one of natural Life; no, saith God, those that have sinned will I blot out, and not thee, who art free from the guilt of that Idolatry. Compare Numb. 11. 15. * 1.8 And thus was the Scripture understood by the Ancients, by Hierom, and Greg. lib. 10. Mor. c. 7. by Menoch. too, and Est. &c. which may further be evinced by this absurdity consequent to the other interpretation. Truth it self hath said, Jo. 15. 13. Greater love hath no man than this, that a man lay down his Life for his Friends, viz. to suffer a temporal death for them; but if it be granted that Moses offered himself to Eternal destructi∣on, that he might obtain Salvation, or safety to the Jews, it would follow, that there were found in him love greater than the greatest, which is absurd. I close this particular with that note of Mr. Ainsworth

on the place. Herein Moses dealt as a Mediator be∣twixt God and men, and was a figure of our Mediator Christ, who laid down his life for the Sheep, Jo. 10. 15. and redeemed us from the Curse of the Law, when he was made a Curse for us, Gal. 3. 13, &c.

As to the other instance of Paul; it appear•• that he kept himself within the bounds of temporal punishment, and intended only to be an Anathema, to be excommuni∣cated rather than the people of Israel should perish for Eternity. Thus Hieron. comparing the desires of Mo∣ses and Paul together, saies, the good Shepherd laies down his life for the Sheep. Paul would perish, not for ever, but for the present—the Apostle would pe∣rish in the Flesh, that others might be saved in the Spi∣rit; pour out his own blood, that the Souls of many might be saved. And that Anathema (saith he) some∣times signifies cutting off by death, might be proved by many Testimonies of the Old Testament. Waving those, I will only subjoyn one of our own, deservedly famous for his skill in critical Learning, viz. Dr. Ham∣mond on Rom. 9. who after that he had interpreted ac∣cursed from Christ, to be excommunicated from the body of the Church, (as the Church is called Christ, 1 Cor. 12. 12. Gal. 3. 27. according to the custome among the Jews, as among us, to call the Wives after the Husbands name, Isa. 4. 1.) and having asserted that in the beginnings of the Christian Churches, a delivery over to Satan was an attendant upon excommunication, which the destruction of the Flesh did accompany, i. 〈◊〉〈◊〉. grievous torments of the body; confirms this expositi∣on of this place of Paul, by comparing it with a saying of Ignatius the Martyr, in his Epist. ad Rom. which in English sounds thus, m 1.9 let the punishment of the De∣vil

come upon me so that I may only enjoy Christ: where, saith the Dr. the punishment of the Devil cannot be understood of Hell punishments, as which are not at all ordinable to the enjoyment of Christ: but whatsoever temporal punishments might be inflicted even by the Devil himself, though unto death. How∣ever these things are, yet, out of the Lambs book of Life there is no blotting. I conclude this long digressi∣on with that of Augustine on Psal. 69. 28. n 1.10 We are not so to understaand it, Brethren, as if God did write down any man in his book of Life, and blot him out a∣gain. If a man could say, what I have written, I have written, doth God write down any and blot him out?

Thirdly, Christ watcheth his; he sets a guard on them, and hath his Eyes over them continually. Jacob's care by day and night over Laban's Flock, Gen. 31. 39, 40. is nothing if compared with Christ's over his. Christ neither sleeps nor slumbers, Psal. 121. 3, 4. And if King Philip could say, he could sleep securely, because his Friend Antipater watched by him, may not Christ's Sheep be much more confident, who have Christ to keep them? His seven eyes, Zech. 3. 9. are ever open, yea ever run to and fro through the whole Earth, Chap. 4. 10. which by Mr. Mede are said to be Seven created Spirits, even Arch-Angels, the Ministers of God in caring for his: who are hence called Watch∣ers, Dan. 4. 13, 17, 23. not only because of their spi∣ritual nature and life, they needed not, as meat or drink, so neither sleep; but also from their office, be∣ing the Ministers of the Divine Providence and watch∣fulness over his, always attending to do his pleasure, for the preservation of his Sheep, and destruction of Wolves.

Fourthly, Christ folds his, brings them together, into his holy Mountains, viz. into Gospel-Churches, where they are preserved and kept in the midst of dan∣gers, with which many straglers are taken away. The preservation and abundant feeding of Gospel-Churches is the proper intendment of that promise, Isa. 65. 10. o 1.11 so of that, Mic. 2. 12. as sheep for fear of the Wolf gather themselves together, and get up together in the Fold: So Christians by errours, heresies and hereticks are driven together in Churches, over which Christ watches according to the promise, Isa. 4. 5. p 1.12 [every dwelling place of Mount Sion] i. e. the Church in general; upon her assemblies] i. e. particular Churches or congregations; shall be a defence] q 1.13 the word here render'd defence, is elsewhere found only, Psal. 19. 5. and Joel 2. 16. in both which places we translate it the bride-Chamber: the Jews understand by it that vail cast over the Bridegroom and his Bride whilst the Marriage is consummating. This place was secret and safe, and fitted for pleasure, fitly therefore representing both the defence and comfort which God affords his People, married to the Lord, and to one another by the will of God. Glad experience in these latter daies hath at∣tested how the Lord hath preserved his People in their keeping close to him and to one another; whereas they that have lived scattered, and have withdrawn from the Assemblies of his People, have become a prey to Wolves and Foxes.

Notes

• f 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Olim omnis substantia veterum erat in pecore, in∣de{que} ductum est pe••ulium; peculium ergo est peculiaris & propria haere∣ditas. A Lap.
• g 1.2

  Aures fecisti cavas, ut te audirem, & tibi obediens forem, Mu. Vat. M••rt. Riv. A••••sw.
• * 1.3

  Numerus certus, nonsolum quoad numerum numerantem, ut sug∣gerunt Arminiani; sed quoad numerum numeratum, ••••t Orthodoxi te∣nent.
• h 1.4

  Hominum meminit, ut significet distinctissimam Dei de singulis providentiam; q. d. Singuli vestrûm nominatim, Brug.
• i 1.5

  Tact. Sacr. l. 3. c. 2. §. 10.
• k 1.6

  In libro tuo haec omnia scribebantur. Pisc.
• l 1.7

  De natur. Dei, C. 5. c. 3. col. 583.
• * 1.8

  C••ns••lat cui silet & vacat, Poli Synops. in Ex. 32. 33.
• m 1.9

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

  Fratres, non sic concipere debemus, qu••d quemquam Deus scri∣bat in libro vitae, & deleat eum; si homo dixit, quod scripsi scripsi—Deus quenquam scribit & delet? Aug. in P al. 68.
• o 1.11

  Si aut••m arment a servorum Dei bene habebunt, quantō magis ipsi? Calv.
• p 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Super totum ipsum mon∣tem, a radice ad verticem, For.
• q 1.13

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