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 others 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * Numerus certus nonsolum quoad numerum numerantem ut suggerunt Arminiani sed quoad numerum numeratum â—â—t Orthodoxi tenent 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 deserts which he dayly perused Christ doth not only book his Sheep how many he hath but their particular names also taking cogniscance of them particularly assuring them that their h Hominum meminit ut significet distinctissimam Dei de singulis providentiam q. d. Singuli vestrûm nominatim Brug names are written in Heaven Luk. 10. 20. the Library in which this book of Life is laid up Hence the assembly of the first born written 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 consolation of the weak Let it be in the words of Dr. i Tact. Sacr. l. 3. c. 2. §. 10. 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 In libro tuo haec omnia scribebantur Pisc The Ecclesiastical Book in which are written and register'd the members of the visible Church who live a spiritual Life either in reality 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 De natur Dei C. 5. c. 3. col 583. 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 after 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 Senatours were vulgarly called Patres conscripti and Souldiers are said to be enrolled A Book of Life it is called because 't is 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 without blemish or spot Hence then we answer the objection when any are said to be blotted out of the Book of Life understand it of the Book either Physical or Ecclesiastical 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 blotted As for the Instances in the objection Surely Moses's Wish never tended to this that he might be deprived 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 Idolatry 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 interposeth himself and offers himself rather to be slain to be devoted to death though an ignominious one saying 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. * Câ—nsâ—lat cui silet vacat Poli Synops in Ex. 32. 33. 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 destruction 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 betwixt 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 appearâ— that he kept himself within the bounds of temporal punishment and intended only to be an Anathema to be excommunicated rather than the people of Israel should perish for Eternity Thus Hieron comparing the desires of Moses 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 perish in the Flesh that others might be saved in the Spirit pour out his own blood that the Souls of many might be saved And that Anathema saith he sometimes 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. Hammond on Rom. 9. who after that he had interpreted accursed 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 exposition 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the punishment of the Devil 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 However these things are yet out of the Lambs book of Life there is no blotting I conclude this long digression with that of Augustine on Psal 69. 28. n Fratres non sic concipere debemus quâ—d quemquam Deus scribat in libro vitae deleat eum si homo dixit quod scripsi scripsi Deus quenquam scribit delet Aug. in P al. 68. 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 again 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 Watchers Dan. 4. 13 17 23. not only because of their spiritual nature and life they needed not as meat or drink so neither sleep but also from their office being the Ministers of the Divine Providence and watchfulness 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 dangers 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 Si autâ—m arment a servorum Dei bene habebunt quantoÌ„ magis ipsi Calv. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super totum ipsum montem a radice ad verticem For. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 attested 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 Reflections Alas of what advantage is it that I prosper in the World whilst I am For the Worldling none of the Sheep of Christ What though I prize and value my self and others do esteem me for my worldly greatness whilst the Lord Jesus sets no value nor price upon me May I not fear lest that word be accomplished in me Luk 16. 15. That which is highly esteemed amongst men is abomination in the sight of God Whatever I may please and pride my self in what will it profit me whilst I am not in value with the Lord Is it my wealth that I boast my self of This is that indeed which too many rate themselves by and think themselves by so much the more simply happy and valuable by how much their riches increase more than others they strut themselves on their Dunghills because a little higher than their Neighbours 'T is not for nothing that the Scriptures have warned against this Psal 62. 10. If Riches increase set not your heart upon them if they grow
bright and beautiful pieces of Gold c. Lastly 〈…〉 propriety in his by power he hath not only paid a price for them to his Fathers Justice but he hath also recovered them out of the hands of Satan who held them Captives he hath wrested them out of his hands Mat. 12. 29. with Luk. 11. 22. The strong man keeps all the stronger comes and brings deliverance He forcibly delivers from the power of darkness Col. 1. 13. i. e. from the power of the Devil who is the Prince of darkness and endeavours to darken and blind those that are subjected to him VVe are all born under his Power and Rule so that before we are delivered he worketh in us according to his pleasure Eph. 2. 2. The understanding is darkned the will corrupted which sets men in a state of darkness both as to knowledge and as to practice spiritual and saving Ephes 5. 8. But Jesus Christ by infusing the light of faith and bestowing the spirit of Holiness dissolves this power and dominion of sin according to Rom 6. 14. its body being enervated ver 3. r Deus liberavit suos a potestate inferni i. e. à miseriis calamitatibus quae dependent ex peccati dominantis reatu Daven in Col. 1. VVe may understand the power of darkness also of those miseries and calamities which accompany or flow from the guilt of reigning sin All Christ's are taken as a prey out of the Lions mouth 1. Sam. 17. 34 35 36. David we know in many things was a type of Christ in this the figure accords well Some apprehend David speaking not of one s Non agitur de singulari eventu sed de re quae non semei acciderat Bochart instance at one particular time but of what had often hapned to him sure it is it 's that which the Mighty Jesus doth often in the rescue of his Satan is a Lyon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roaring 1 Pet. 5. 8. Christ the Lion of the Tribe of Judah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that delivereth his from the 〈…〉 and from the wrath to come 1 Thes 1. 10. Reflections VVhos 's then am I O my Soul Whose propriety am I T is Propriety For an enquiring Soul in Christ that interesteth in the Saviour my Lord and my God Joh. 20. 28. t He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost True Faith individuates God and appropriates Him to it self VVere it not for this possessive Mine the Devil might say the Creed to as good purpose as we He believeth there is a God and a Christ c. that which torments him is he cannot say my to any Article of the Faith Not so David my shepherd not so Paul loved me gave himself for me Gal. 2. 20. So 't is Christ's having a propriety in his that interesteth in the salvation of Christ Mat. 1. 21. save his people He is the Saviour of the body Ephes 5. 23. Exclusively understood of none but those that appertain to the body and are members thereof Job 10. 15. Layeth down his for his sheep not for goates wolves c. Have I been given up by the Father unto Christ I may know that by Christ's being given to and accepted by me Have I closed with Christ as Saviour and Lord All that the Father giveth to Christ shall come unto him viz. believe in him subject to him Election is best known by calling effectual calling 2 Pet. 1. 10. Have I been bought by Christ Christ's Spirit secondeth his merit as this freeth from the guilt and damnation so that from the filth and domination of sin It 's a vain thing to speak of being freed from the wrath to come whist lying under power of present corruption Hast thou not considered O my soul that word of the Apostle Rom. 6. 16. Know ye not to whom ye yield your selves to obey his servants ye are to whom ye obey Christs blood redeemeth from a vain as well as vile conversation 1 Pet. 1. 18. Am I redeemed by power snatcht out of the power of darkness Darkness makes looseness How can I pretend to redemption by Christ whilst still under the Dominion of sin and Satan To a redeemed one Satan may shake his chain but cannot fasten his fangs Soul be much in self-enquiry take not up with a notion of Salvation unless the Saviour hath propriety in thee The Priests whose Genealogy was not found were rejected from the Priesthood Ez. 2. 62. So shall all that cannot clear their spiritual pedigree in relation to Christ that are not found written among the living in Jerusalem Isa 4. 3. not registred in the Lambs book of Life Revel 21. 27. Hath Christ a Propriety in his sheep have I profest my self one of For the Profane pretending Christian the sheep of Christ and yet deny the right of his propriety Have not I that say a man should not steal committed Sacriledge in robbing Jesus Christ of what I have professedly acknowledged to be his due Was not I in my Baptism solemnly given up to Christ and have I not often seemed to ratifie and confirm that engagement and yet do I not give up my self to the service and drudgery of sin and Satan Should I prosessing Christ my Captain General having taken his press-money being enlisted under him and having his Badge on me fight the Devils battels Have I not profest to have been bought by Christ with a price both body and soul that I should glorifie him in both Have I not profest my body to be the member of Christ and shall I take members of Christ and make them the members of an harlot 1 Cor. 6. 15 Shall I think it enough to pretend that Christ hath mine heart though the Devil hath my head tongue hands feet Is not the body for the Lord viz. the Lords use and ought to be imploy'd for his Glory and is not the Lord for the body viz. to redeem and sanctifie it and consequently to command and rule it being Lord of both body and soul Is this to own Christ's propriety in me to let World and lust have head and heart the faculties of Soul and members of body with the neglect of the commands of Christ Will not Christ condemn me out of mine own mouth If Christianity were not good why did I profess it If it were good why did I not practise it Shall I possibly be able to give any answer hereto If I like not the Marriage-feast why came I thither If I come why without a wedding garment Surely I must be speechless Awakethen O my soul out of this sleep of carnal security rouze thee from this inconsistency If thou wilt own thy self a sheep of Christ own his propriety in thee and let that repell all temptations to unrighteousness As Scipio said when an harlot was offered him u Vellem si non essem Imperator I would if I were not a General so say thou I would if I were not a Christian