Gods eye on His Israel, or, A passage of Balaam, out of Numb. 23,…
Gods eye on His Israel, or, A passage of Balaam, out of Numb. 23, 21 containing matter very seasonable and suitable to the times : expounded and cleared from antinomian abuse, with application to the present estate of things with us / by Tho. Gataker ...
Thomas Gataker 1574–1654London: printed by E. G. for Folk Clifton, 1645London: printed by E. G. for Foulke Clifton, 1645
[36], 99, [1] p. · 49k words · Wing G321 · ESTC R7798
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But secondly whether the whole body of that people, then abiding in the wilderness, or some special part of them only, be here understood, may be and is by some questioned. And that the rather, because the Apostle, when he saith, that (a)they are not all Israel that are of Israel; as also elsewhere, by way of eminency, terming some (b)the Israel of God; doth thereby seem to imply, that there is a twofold Israel; (c)a true and genuine, and (d)a counterfeit and bastardly Israel: an Israel according to man, and an Israel according to God; an (e)Israel after the flesh, and an (f)Israel after the spirit. Now some restrain to the former only, what is here spoken, and make it to be either a privilege of such alone as were holy and upright in that people, or a prophecy of the faithful that should live in these times.
But secondly whether the whole body of that people, then abiding in the wildernesse, or some speciall part of them onely, be here understood, may be and is by some questioned. And that the rather, because the Apostle, when he saith, that (a)they are not all Israel that are of Israel; as also elsewhere, by way of eminencie, tearming some (b)the Jsrael of God; doth thereby seem to imply, that there is a twofold Israel; (c)a true and genuine, and (d)a counterfeit and bastardly Israel: an Israel according to man, and an Israel according to God; an
Israel after the spirit. Now some restrain to the former onely, what is here spoken, and make it to be either a priviledge of such alone as were holy and upright in that people, or a prophecie of the faithfull that should live in these times.
For first, the Israel here spoken of is said to be (g)the Israel, that God brought out of Egypt. But it was the main body of the people, that was thence brought forth, consisting as well of unfaithful as faithful, as well of those (h)whose carcasses for their disobedience and rebellions fell in the Wilderness, as of those, who (i)continuing steadfast in covenant with God, ⟨p. 22⟩either (k)deceased by the way, or (l)entered into the land of promise.
For first, the Israel here spoken of is said to be (g)the Israel, that God brought out of Egypt. But it was the main body of the people, that was thence brought forth, consisting as well of unfaithfull as faithfull, as well of those (h)whose carcasses for their disobedience and rebellions fell in the Wildernesse, as of those, who (i)continuing stedfast in covenant with God, ⟨p. 22⟩either (k)deceased by the way, or (l)entred into the land of promise.
2. They are those whom Balak hired Balaam to curse. But those that he hired him to curse, was the main body of that people, (m)which he feared, by their multitude would lick up and wast the wealth of his land, as a drove of Oxen licketh up grass, and depastureth a ground.
2. They are those whom Balak hired Balaam to curse. But those that he hired him to curse, was the main body of that people, (m)which he feared, by their multitude would lick up and wast the wealth of his land, as a drove of Oxen licketh up grasse, and depastureth a ground.
3. They are those that(n) Balaam beheld when he uttered these words▪ but Balaam beheld them under no other notion but as a numerous and powerful people, encamping and marching under Gods conduct and safeguard; not distinguishing between them in regard of any inward disposition, which his eye was not able to descry.
3. They are those that(n) Balaam beheld when he uttred these words▪ but Balaam beheld them under no other notion but as a numerous and powerfull people, encamping and marching under Gods conduct and safegard; not distinguishing between them in regard of any inward disposition, which his eye was not able to discry.
4. The Israel here mentioned, is that Israel, (o)against which Balaam by no sorcery or enchantment was able to prevail. But it was the mixed body consisting of both sorts, which by no sorcery or such like evil art he was able any way to impeach.
4. The Israel here mentioned, is that Israel, (o)against which Balaam by no sorcery or inchantment was able to prevaile. But it was the mixt body consisting of both sorts, which by no sorcery or such like evill art he was able any way to impeach.
Of the main body therefore of the Israelites, which came out of Egypt, were at present encamped on the confines of Moab, whom Balak being afraid of, hired Balaam to curse, and whom Balaam beheld, but durst not curse, nor by any of his devilish arts was able to do ought against, it is apparent that Balaam under the names of Jacob and Israel here speaketh.
Of the main body therefore of the Israelites, which came out of Egypt, were at present encamped on the confines of Moab, whom Balak being afraid of, hired Balaam to curse, and whom Balaam beheld, but durst not curse, nor by any of his divelish arts was able to doe ought against, it is apparent that Balaam under the names of Iacob and Israel here speaketh.
It is usually indeed taken subjectivè, as denoting the subject of some attribute. As when it is said by the Psalmist; (p)Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me. And, (q)O Lord my God, if I have done this; if there be iniquity in my hands. And, (r)I have seen, saith God by Jeremiah, folly in the Prophets of Samaria. and, (s)I have seen also an horrible thing in the Prophets of Jerusalem, and so the most Interpreters here understand it.
It is usually indeed taken subjectivè, as denoting the subject of some attribute. As when it is said by the Psalmist; (p)Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me. And, (q)O Lord my God, if I have done this; if there be iniquity in my hands. And, (r)I have seene, saith God by Ieremy, folly in the Prophets of Samaria. and, (s)I have seen also an horrible thing in the Prophets of Ierusalem, and so the most Interpreters here understand it.
But it is taken also sometime objectivè; as denoting the object, or matter, whereabout something is employed; as (a)Joseph was the object of his brethren's envy; (b)David the object of Sauls cruel persecution; (c)Job the object of the Devils malice, ⟨p. 23⟩and the like. Thus is this particle also frequently used: as where it is said, (d)God fights against (e)Egypt for Israel; that is, against the Egyptians ▪ for the Israelites. And, (f)Thou shalt not bear false-witness (g)against thy neighbour. And,(h) Miriam and Aaron spake (i)against Moses. And (k)The burden upon Arabia. or, A burdensome prophecy (l)against Arabia. And in the Psalm, (m)Direct my steps in thy word; and let not any iniquity have dominion over me. or, (n)Confirm, and strengthen, my steppings according to thy word; (that is, (o)thy promise) and (p)let no iniquity prevail (q)against me; or, (r)that no iniquity prevail against me. no iniquity, that is, no injurious course of any mine enemies and opposites. or no iniquity or wrongful dealing, for, no injurious and wrongful dealers, as pride, for proud men, in those words of the Psalmist, (s)Let not the foot of pride reach me; nor the hand of the wicked stir me. And as in those words of the Apostle, (t)Ye have not yet resisted unto blood striving against sin. (u)against sin, that is, (as (x)Interpreters of good note) either against the wickedness of the enemies of the Gospel, who by cruel and bloody courses strive to force men from the faith: or against sin, that is▪ against (y)sinners; such wicked ones, as he had spoken of in the verse next beforegoing. and that the Psalmists words are so to be taken, and understood; not of his own, but of other mens iniquity, the very next words evidently show, where he saith, (z)Deliver me from the oppressions of men. As also that of the Apostle may well be understood, (a)The Lord will deliver me from every evil work. not that might be committed by him, but that by wicked men might be plotted, or attempted against him. The like may be said of those words of the Psalmist, where he saith, (b)Why should I fear in the day of evil, (or, why should I be afraid in the time of (c)adversity) when the iniquity of my heels shall compass me about? that is, (as the most judicious (d)Interpreters understand it) when wicked men (e)that trace me, pursuing me close at the heels, or(f) observing my heels that is, my steppings▪ and seek to supplant me, do on every side beset me.
But it is taken also sometime objectivè; as denoting the object, or matter, whereabout something is employed; as (a)Ioseph was the object of his brethrens envie; (b)David the object of Sauls cruell persecution; (c)Iob the object of the Devils malice, ⟨p. 23⟩and the like. Thus is this particle also frequently used: as where it is said, (d)God fights against (e)Egypt for Israel; that is, against the Egyptians ▪ for the Israelites. And, (f)Thou shalt not bear fals-witnesse (g)against thy neighbour. And,(h) Miriam and Aaron spake (i)against Moses. And (k)The burden upon Arabia. or, A burdensome prophecie (l)against Arabia. And in the Psalm, (m)Direct my steps in thy word; and let not any iniquity have dominion over me. or, (n)Confirme, and strengthen, my steppings according to thy word; (that is, (o)thy promise) and (p)let no iniquity prevaile (q)
So do also the Greek Interpreters, and the Latin, that follow them, understand (g)that place in the Psalm where we read, ⟨p. 24⟩(h)iniquities prevail, or (i)have prevailed, against me. Taking iniquities, or wickednesses, for (k)unjust, or wicked men. The words are, word for word, (l)words of iniquities. But words seem there, as oft (m)elsewhere, to be put for things. Nor is it needful indeed that iniquities there be taken for unrighteous men. Howbeit the iniquities there spoken of seem, not Davids own, but his adversaries, not committed by him, but (n)practised by his enemies against him; whose unjust courses, albeit they had sometime prevailed to the molestation and vexation of himself and of Gods people, (o)in whose person he there speaketh; yet God upon their serious seeking to him, (p)had been propitious to them, in remitting their sins, which had given their adversaries such power against them, & vouchsafing them deliverance from them. And I shall make bold to propound it only and so leave it, to be weighed and deemed by better judgements, whether in that passage of the Psalmist if it be applied unto Christ, (g)Evils without number (h)assail me on every side; they have so fastened upon me, that I am not able (i)to look up, (they (k)press me down in that manner;) or, that I cannot (l)see, (mine (m)eye-sight through grief, and faintness failing me;) or, cannot (n)look out, look about me, for means of escape or relief; (being as one at his (o)wits end;) they are (p)more in number then the hairs of mine head: (q)in so much that my heart faileth me. Whether, I say, in this passage, those words, mine iniquities, or my wrongs ▪ may not thus also be understood; not of iniquities, or wrongs committed by him, but of (r)iniquities, or wrongs done unto him. I am not ignorant, that there is no necessity of expounding them of Christ, albeit some passages in that Psalm be applied unto him: since that (s)it is not necessary that every ⟨p. 25⟩particular be understood of him in those Psalms, wherein some typical prophecies of him and his sufferings are found; and I know that other sound and probable texpositions are given of them, by others, who understand them as spoken in the person of Christ.
So do also the Greek Interpreters, and the Latine, that follow them, understand (g)that place in the Psalm where we read, ⟨p. 24⟩(h)iniquities prevaile, or (i)have prevailed, against me. Taking iniquities, or wickednesses, for (k)unjust, or wicked men. The words are, word for word, (l)words of iniquities. But words seem there, as oft (m)elsewhere, to be put for things. Nor is it needfull indeed that iniquities there be taken for unrighteous men. Howbeit the iniquities there spoken of seem, not Davids own, but his adversaries, not committed by him, but (n)practised by his enemies against him; whose unjust courses, albeit they had sometime prevailed to the molestation and vexation of himselfe and of Gods people, (o)in whose person he there speaketh; yet God upon their serious seeking to him, (p)had been propitious to them, in remitting their sinnes, which had given their adversaries such power against them, & vouchsafing them deliverance from them. And I shall make bold to propound it onely and so leave it, to be weighed and deemed by better judgements, whether in that passage of the Psalmist if it be applied unto Christ, (g)Evils without number (h)assail me on every side; they have so fastened upon me, that I am not able (i)to look up, (they (k)presse me down in that manner;) or, that I cannot
(k)[Greek or Hebrew], Greek. verba iniqorum. Lat.〈non-Latin alphabet〉, Greek. verba iniqorum. Lat.
(l)[Greek or Hebrew] verba i•iqitatum.〈non-Latin alphabet〉 verba i•iqitatum.
(m)[Greek or Hebrew] […] negotium jejuniorum. Est 9.30. & v. 31. [Greek or Hebrew] res, sive neg•tium dierum, seu festi, sortium, & Jer. 14.1. [Greek or Hebrew] res, sive negotium, cohibitionum, pluviae scil.〈non-Latin alphabet〉〈…〉 negotium jejuniorum. Est 9.30. & v. 31. 〈non-Latin alphabet〉 res, sive neg•tium dierum, seu festi, sortium, & Jer. 14.1. 〈non-Latin alphabet〉 res, sive negotium, cohibitionum, pluviae scil.
(n)Impiis & iniqis hominibus servire coger. Theodoret.
(o)Abr. Esdrai.
(p)Tu eis ignosces peccatis, propter qae nos effecti sumus captivi, unde etiam liberabis nos. Euthym. ego tamen de liberatione praeterita malim intelligere, ex contextus serie, qam de futura. de exhibita jam, qam de expectata & exhibenda. Temporum enallage est freqentissima.
One thing I am sure of, that those grossly abuse them, who taking their rise from Luther's uapplication of them, with some harsh expressions, unto Christ, strain them so far, as to dissuade Christian people from troubling themselves about confession of their sins, as being xenough for them to believe, that Christ here hath confessed them for them already. But not to insist on this▪ being not so clear, or certain, as those others are before alleged: As in those places the iniquity mentioned, is not subjectively, but objectively theirs that complain of it, and desire either protection against it, or deliverance from it: so the wrong and grievance of Jacob and Israel by Balaam here spoken of, seems to be, not that which they had, or did exercise on others, but that which by others was, or might be exercised on them. such ygrievance, or grievous misery, or vexation of Israel, asz God is said to have been grieved for, when the Philistines and the Ammonites sometime sorely oppressed them.
One thing I am sure of, that those grossely abuse them, who taking their rise from Luthers uapplication of them, with some harsh expressions, unto Christ, strain them so far, as to disswade Christian people from troubling themselves about confession of their sins, as being xenough for them to beleeve, that Christ here hath confessed them for them already. But not to insist on this▪ being not so clear, or certain, as those others are before alleadged: As in those places the iniquity mentioned, is not subjectively, but objectively theirs that complain of it, and desire either protection against it, or deliverance from it: so the wrong and grievance of Jacob and Israel by Balaam here spoken of, seems to be, not that which they had, or did exercise on others, but that which by others was, or might be exercised on them. such ygrievance, or grievous misery, or vexation of Israel, asz God is said to have been grieved for, when the Philistines and the Ammonites sometime sorely oppressed them.
uLuther in Gal. c. 3. edit. Franco 156 3. p. 4•3.456.Luther in Gal. c. 3. edit. Franco• 156 3. p. 4•3.456.
xMr. Simson preaching o• that Text.
y[Greek or Hebrew] Sicut [Greek or Hebrew] Deut. 26.7. molestiam, sive miseriā nostrā, non q• alios afficiebamus, sed qa ab aliis afficiebamur ipsi.〈non-Latin alphabet〉 Sicut 〈non-Latin alphabet〉Deut. 26.7. molestiam, sive miseriā nostrā, non q• alios afficiebamus, sed qa ab aliis afficiebamur ipsi.
Thus then I suppose the particle beth here to be used: as also without it, in a kind of defective speech, words either the same, or the like to these here used, appear oft-times to be of necessity understood. As where Sarah being despised by her hand-maid Hagar, saith to Abraham her husband, aMy wrong (not done by me, but done to me, by my servant) be upon thee. Where Gods people of the Babylonians, by whose cruel oppression they had endured much misery, bMy violence (that is, as our English well) The violence done to me, be upon Babel. Let the guilt of it lie heavy on them, and from God be avenged with them. And where Rebekah to her son Jacob, when he was fearful of incurring his fathers curse, cUpon me be thy curse. Not the curse wherewith he should or might curse any, but the curse wherewith he feared his father might curse him, for attempting to beguile him; let the curse, if any shall be by the father darted at thee, light upon me, let me bear the burden of it. But here the particle is expressed, which in these latter forms is concealed; and which I am the rather induced ⟨p. 26⟩thus to take here, because I find it within a verse or two by Balaam himself so used: where howsoever the Greek and the Vulgate Latin, (which the dPopish writers, and some of eours also have formerly followed) taking this particle in the former sense, read the words thus, There is no sorcery in Jacob; nor soothsaying in Israel. Yet the flater and sounder writers, upon more sedulous and exact consideration, (and as the glatter thoughts are usually the more advised; so the hlater Interpreters are generally the quicker-sighted) take the particle (as I here also do) in the latter sense, thus rendering the text, iThere is no enchantment against Jacob, neither is there any divination against Israel. and in like manner here, no iniquity or wrong done to Jacob, nor grievance, molestation, or vexation offered to Israel; either projected and plotted, or attempted and practised against him, that God can endure to s•.10
Thus then I suppose the particle beth here to be used: as also without it, in a kind of defective speech, words either the same, or the like to these here used, appear oft-times to be of necessity understood. As where Sara being despised by her hand-maid Hagar, saith to Abraham her husband, aMy wrong (not done by me, but done to me, by my servant) be upon thee. Where Gods people of the Babylonians, by whose cruell oppression they had endured much misery, bMy violence (that is, as our English well) The violence done to me, be upon Babel. Let the guilt of it lie heavy on them, and from God be avenged with them. And where Rebekkah to her sonne Jacob, when he was fearfull of incurring his fathers curse, cVpon me be thy curse. Not the curse wherewith he should or might curse any, but the curse wherewith he feared his father might curse him, for attempting to beguile him; let the curse, if any shall be by the father darted at thee, light upon me, let me bear the burden of it. But here the particle is expressed, which in these latter formes is concealed; and which I am the rather induced ⟨p. 26⟩thus to take here, because I find it within a verse or two by Balaam himself so used: where howsoever the Greek and the Vulgate Latine, (which the dPopish writers, and some of eours also have formerly followed) taking this particle in the former sense, read the words thus, There is no sorcery in Jacob; nor soothsaying in Israel. Yet the flater and sounder writers, upon more sedulous and exact consideration, (and as the glatter thoughts are usually the more advised; so the hlater Interpreters are generally the quicker-sighted) take the particle (as I here also doe) in the latter sense, thus rendring the text, iThere is no inchantment against Jacob, neither is there any divination against Israel. and in like manner here, no iniquity or wrong done to Iacob, nor grievance, molestation, or vexation offered to Israel; either projected and plotted, or attempted and practised against him, that God can endure to s.
There is therefore ka twofold sight, as with man, so with God: to speak of him las humane capacity is able to conceive the things of God, and to utter them in such language as our infirmity will afford.
There is therefore ka twofold sight, as with man, so with God: to speak of him las humane capacity is able to conceive the things of God, and to utter them in such language as our infirmity will affoard.
kLombard sent. l. 1 dist. 36. c. 3. & Durand. ibid. qaest. 1.
There is first, ma vision or sight of simple contemplation or consideration; whereby God vieweth and taketh notice of all things in the world, and among the rest, of all men, and of all mens actions, good and bad. For, ntho God dwell on high; yet he stoopeth so low, as to behold and take notice of the things that are and are done, not in heaven only, but on earth also. oHe beholds the ends of the earth, pand seeth all that is under any part of heaven. And there is qan eye of God in every place, beholding both the good and the bad. For rthe Lord looks down from heaven, and beholds all the sons of men: from his dwelling place he views all that dwell on the earth: and as he framed salike the souls of each of them, (as well of one as of another) so he considereth all their works. tHis eyes are upon all the ways of men; and he vieweth all their goings: he seeth every step they take: and there is no darkness, nor deadly shade, wherein wrong-doers can be sheltered ⟨p. 27⟩and concealed from his sight. Of such a sight therefore the words of seeing and beholding here cannot be understood. For thus uhe seeth wickedness, or wrong, and considereth it too, saith Eliphaz: and, xhe beholdeth mischief ▪ or grievance, and spite, saith the Psalmist. And that then especially, when it is done to those that are more peculiarly his:y I have seeing seen, I have certainly, considerately, wistfully seen, the affliction of my people; saith God to Moses, when they suffered so much in Egypt. and as he seeth it, so he taketh notice of it, and taketh it to heart.a If thou seest, saith Solomon, oppression of the poor, and violent perverting of judgement and justice in a Province; marvel not at the matter, (be not troubled so much about it, as if there were no redress for it) for he that is bhigher then the highest of observeth it, (to wit, God; by Job styled the cobserver of men) and there dbe higher then they: who therefore both can and will call them to account.
There is first, ma vision or sight of simple contemplation or consideration; whereby God vieweth and taketh notice of all things in the world, and among the rest, of all men, and of all mens actions, good and bad. For, ntho God dwell on high; yet he stoopeth so low, as to behold and take notice of the things that are and are done, not in heaven onely, but on earth also. oHe beholds the ends of the earth, pand seeth all that is under any part of heaven. And there is qan eye of God in every place, beholding both the good and the bad. For rthe Lord looks down from heaven, and beholds all the sonnes of men: from his dwelling place he viewes all that dwell on the earth: and as he framed salike the souls of each of them, (as well of one as of another) so he considereth all their works. tHis eyes are upon all the wayes of men; and he vieweth all their goings: he seeth every step they take: and there is no darknesse, nor deadly shade, wherein wrong-doers can be sheltered ⟨p. 27⟩and concealed from his sight. Of such a sight therefore the words of seeing and beholding here cannot be understood. For thus uhe seeth wickednesse, or wrong, and considereth it too, saith Eliphaz: and, xhe beholdeth mischief ▪ or grievance, and spite, saith the Psalmist. And that then especially, when it is done to those that are more peculiarly his:y I have seeing seen, I have certainly, considerately, wistfully seen, the affliction of my people; saith God to Moses, when they suffered so much in Egypt. and as he seeth it, so he taketh notice of it, and taketh it to heart.
tJob 34.21, 22. Et videus neqitiam, non considera•et? Jun. verti tamen potest, et videret injuriam, sive vexationem, nec animadverteret? impunitam videre sustineret?Job 34.21, 22. Et videus neqitiam, non considera•et? Iun. verti tamen potest, et videret injuriam, sive vexationem, nec animadverteret? impunitam videre sustineret?
that no iniquity prevaile against me. no iniquity, that is, no injurious course of any mine enemies and opposites. or no iniquity or wrongful dealing, for, no injurious and wrongfull dealers, as pride, for proud men, in those words of the Psalmist,
Interpreters of good note) either against the wickenesse of the enemies of the Gospel, who by cruell and bloudy courses strive to force men from the faith: or against sinne, that is▪ against
sinners; such wicked ones, as he had spoken of in the verse next beforegoing. and that the Psalmists words are so to be taken, and understood; not of his owne, but of other mens iniquitie, the very next words evidently shew, where he saith,
The Lord will deliver me from every evill work. not that might be committed by him, but that by wicked men might be plotted, or attempted against him. The like may be said of those words of the Psalmist, where he saith,
in so much that my heart faileth me. Whether, I say, in this passage, those words, mine iniquities, or my wrongs ▪ may not thus also be understood; not of inquities, or wrongs committed by him, but of
iniquities, or wrongs done unto him. I am not ignorant, that there is no necessity of expounding them of Christ, albeit some passages in that Psalm be applied unto him: since that
particular be understood of him in those Psalms, wherein some typicall prophecies of him and his sufferings are found; and I know that other sound and probable
(h)[Greek or Hebrew] circumdederunt super me, non ad latus omne tantum obsident, sed capiti etiam incumbunt. Calvin. circundantia invadunt me, Jun.〈non-Latin alphabet〉 circumdederunt super me, non ad latus omne tantum obsident, sed capiti etiam incumbunt. Calvin. circundantia invadunt me, Jun.
(s)Psal. 41 9. ad Judam & Christum transfertur. cum tamen qae vers. 8. dicuntur, in Christum competere nequeam. [Greek or Hebrew]. Athanas. de incarn. verb. nec qod vers. 4▪ peccavi in te, qū Christus peccatum non no•it▪2 Cor. 5.21. i. nec contracerit, nec fecerit. Bern. i•Cant. 1. Joan. 3.5. Sed nec qae Psal. 22.2. licet multa ibi de Christi perpessionibus habeantur. Joan. 10.••.Psal. 41 9. ad Judam & Christum transfertur. cum tamen qae vers. 8. dicuntur, in Christum competere nequeam. 〈non-Latin alphabet〉. Athanas. de incarn. verb. nec qod vers. 4▪ peccavi in te, qū Christus peccatum non no•it▪2 Cor. 5.21. i. nec contracerit, nec fecerit. Bern. i•Cant. 1. Ioan. 3.5. Sed nec qae Psal. 22.2. licet multa ibi de Christi perpessionibus habeantur. Ioan. 10.••.
tIniqitate•. i. poenae, ex collatione membri praecedentis. Pisc. ut Gen. 4.13. Jun. Sic. 1 Sam. 28.10.Iniqitate•. i. poenae, ex collatione membri praecedentis. Pisc. ut Gen. 4.13. Iun. Sic. 1 Sam. 28.10.
If thou seest, saith Salomon, oppression of the poore, and violent perverting of judgement and justice in a Province; marvell not at the matter, (be not troubled so much about it, as if there were no redresse for it) for he that is
bRegum timendorum in proprios greges, Reges in ipsos imperium est Jovis. Horat. car••. l. 3. od. 1. Omne sub regno graviore regnum est. Sen. Thyest. 3.3. Nil ita sublime est,—Non sit ut inferius, suppositumqe Deo. Ovid. Trist. l. 4. & 7.
cJob 7.20. [Greek or Hebrew] Custos hominum qi instar custodis observas qid agant homines, ita ut te nescio nihil boni vel mali agere possint. Pisce Visio comprobationis & complacentiae.Job 7.20. 〈non-Latin alphabet〉 Custos hominum qi instar custodis observas qid agant homines, ita ut te nescio nihil boni vel mali agere possint. Pisce Visio comprobationis & complacentiae.
