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.
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.a 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 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.
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?
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.
2. There is ea vision of comprobation and complacency, wherewith God is said so to see things, that withal he approveth and liketh well of them. Thus saith God to Noah, eThee have I seen righteous before me in this generation. when looking upon the whole world besides,f he saw it all corrupt, and full of wickedness. and gI have seen thy tears; saith God to Hezekiah: I have beheld them with acceptation. and, hI will look unto him, that is poor, or lowly, and of a contrite spirit, and that trembleth at my word. to approve his person▪ and accept his service. So on the other side in the Lamentations of Jeremiah, iFor one to crush prisoners under his feet; to turn aside, or, koverthrow a mans right before the face of the most high; and to subvert a man in his cause, the Lord lseeth it not; that is, the Lord mapproves not of it. tho some reading the words by way of interrogation, understand it rather as spoken in the former fence, and of the former sight, nDoth not God see it? But so, without all question, in a place parallel to this: where the Prophet, as he complaineth to God, that ohe had made him to see wrong, and (as the words are almost generally prendered) caused him to behold ⟨p. 28⟩grievance; (the very terms by Balaam here used) in the former sense: So he affirmeth of God, that qhe is of purer eyes rthen to see evil: and that she cannot behold, or look on, vexation, or grievance. that is, he is one, that cannot endure to see or behold it, but with detestation and dislike. and by way of expostulation therefore, he demandeth of him, twhy he himself ubeholdeth grievance: for so indeed the words would be read▪ and some render them aright: and xdoest thou, or wilt thou, behold grievance? or, ywhile thou thy self beholdest the grievances, zthat the godly sustain at the hands of the wicked: as they elsewhere, awe have been afflicted so and so, in thy sight. and again; as Ester sometime to Assuerus, bHow can I endure to see the evil of my people, and the destruction of my kindred? so chow he can endure to look on, (as if he dliked well enough of it, or did not greatly mislike it) and be silent, as if he were edeaf; hold his peace, and say nothing, while the wicked devoureth him, that is more righteous then himself: fand make, or gsuffer men to be as the fish of the sea; that are without ruler; and hlive iwithout rule: where the greater preyeth upon, and swalloweth down the lesser.
2. There is ea vision of comprobation and complacency, wherewith God is said so to see things, that withall he approveth and liketh well of them. Thus saith God to Noah, eThee have I seen righteous before me in this generation. when looking upon the whole world besides,f he saw it all corrupt, and full of wickednesse. and gI have seen thy tears; saith God to Ezekiah: I have beheld them with acceptation. and, hI will look unto him, that is poor, or lowly, and of a contrite spirit, and that trembleth at my word. to approve his person▪ and accept his service. So on the other side in the Lamentations of Ieremy, iFor one to crush prisoners under his feet; to turn aside, or, koverthrow a mans right before the face of the most high; and to subvert a man in his cause, the Lord lseeth it not; that is, the Lord mapproves not of it. tho some reading the words by way of interrogation, understand it rather as spoken in the former fense, and of the former sight, nDoth not God see it? But so, without all question, in a place parallel to this: where the Prophet, as he complaineth to God, that ohe had made him to see wrong, and (as the words are almost generally prendred) caused him to behold ⟨p. 28⟩grievance; (the very tearms by Balaam here used) in the former sense: So he affirmeth of God, that q
lDominus ignoravit. Vetu• Lat. non novit. Leo Jud▪ non vidit. i. ne cogitavit qidem. Vatabl. non aspicit. Psal. 10.11.13. Isaiah 40 27. & 49.14. Calvin.Dominus ignoravit. Vetu• Lat. non novit. Leo Jud▪ non vidit. i. ne cogitavit qidem. Vatabl. non aspicit. Psal. 10.11.13
as the most iInterpreters expound that place. or, as some other; and make men to be as the fish of the Sea, kwhom who will may catch without ⟨p. 29⟩control; and as the creeping things, as worms that crawl on the ground, lwhich men kill at pleasure; because they have no governor, either mto order them, or nto protect them against the violence of others, not fish, or creeping things of their own kind, so much, as either omen in general the one, or pfishermen more especially, the other, who d•aw up whatsoever cometh to hand, with the hook, and sweep all away hand over head, with their net. as qin the next words, (whereto such, tyrants and oppressors of Gods people, are compared) the Prophet explaining himself, doth complain.
as the most iInterpreters expound that place. or, as some other; and make men to be as the fish of the Sea, kwhom who will may catch without ⟨p. 29⟩controle; and as the creeping things, as worms that crawl on the ground, lwhich men kill at pleasure; because they have no governour, either mto order them, or nto protect them against the violence of others, not fish, or creeping things of their own kind, so much, as either omen in generall the one, or pfishermen more especially, the other, who d•aw up whatsoever commeth to hand, with the hooke, and sweep all away hand over head, with their net. as qin the next words, (whereto such, tyrans and oppressors of Gods people, are compared) the Prophet explaining himself, doth complain.
iAbraham Esdraid. Hieron. Theodoret. Theophylact. Cyril. in Hos. 4. Lyran. Hugo. Remig▪ an Haimo. Calvin. Jun. alii.Abraham Esdraid. Hieron. Theodoret. Theophylact. Cyrill. in Hos. 4. Lyran. Hugo. Remig▪ an Haimo. Calvin. Jun. alii.
Now as in that passage of the Prophet, it is said of God, that rhe cannot endure to see evil, and behold grievance; so in the wizards speech here, the like is said of him, concerning wrong and grievance done to his people. and the words may be rendered, either in the time past, he hath not seen wrong, nor beheld grievance done to his people by any adversary hitherto, but hath righted and revenged it. witness his judgements executed on sPharaoh and the Egyptians for their cruel oppression, hard usage and malicious pursuit of them; and that sad, severe, and irrevocable sentence passed upon the tAmalekites, for their molesting of them in their passage. Or in the time to come; (for the utenses in the original are oft promiscuously used) he will not see any wrong done to Jacob, or grievance done to Israel. as we use to say, I will not see such an one wronged: when our meaning is, that we will not endure it; but will either protect and secure them against it, or be revenged on those that shall either attempt it, or do it. Or in the time present, but as in a potential form; (which in xeither tense is not unusual) He cannot endure to behold wrong offered to Jacob; nor to see grievance done to Israel. Or, putting all together, as all closely implied, and jointly both intended and included, He hath not seen, or beheld, will not see, cannot endure to see, or behold any wrong or grievance, that hath been, shall be, is or may be, by any offered unto, or attempted against, his Jacob, his Israel. And this I conceive to be, as the true and genuine, so the full and entire sense of the place. and it is indeed in effect the same with that which Calvin not without some good approbation relateth, as the exposition of some before him; to wit, that God is said not to see wrong or molestation in, or against Israel, abecause ⟨p. 30⟩he will not suffer them to be wrongfully vexed and grieved, nor endure to see the same: and bif any therefore shall attempt to harm them, he will not admit any violence or wrong against them, but will oppose himself thereunto. whereunto also he addeth, that being so understood, it may be cindefinitely and passively thus rendered, (as of dmany other places the like may be showed) No wrong eshall be seen done to Jacob, nor molestation beheld done to Israel. and fso, saith he, the context will run more clearly. the greason thereof being rendered in the words next ensuing;
Now as in that passage of the Prophet, it is said of God, that rhe cannot endure to see evill, and behold grievance; so in the wisards speech here, the like is said of him, concerning wrong and grievance done to his people. and the words may be rendred, either in the time past, he hath not seen wrong, nor beheld grievance done to his people by any adversary hitherto, but hath righted and revenged it. witnesse his judgements executed on sPharao and the Egyptians for their cruell oppression, hard usage and malicious pursuit of them; and that sad, severe, and irrevokable sentence passed upon the tAmalekites, for their molesting of them in their passage. Or in the time to come; (for the utenses in the originall are oft promiscuously used) he will not see any wrong done to Iacob, or grievance done to Israel. as we use to say, I will not see such an one wronged: when our meaning is, that we will not endure it; but will either protect and secure them against it, or be revenged on those that shall either attempt it, or doe it. Or in the time present, but as in a potentiall form; (which in xeither tense is not unusuall) He cannot endure to behold wrong offered to Iacob; nor to see grievance done to Israel. Or, putting all together, as all closely implyed, and joyntly both intended and included, He hath not seen, or beheld, will not see, cannot endure to see, or behold any wrong or grievance, that hath been, shall be, is or may be, by any offered unto, or attempted against, his Iacob, his Israel. And this I conceive to be, as the true and genuine, so the full and entire sense of the place. and it is indeed in effect the same with that which Calvin not without some good approbation relateth, as the exposition of some before him; to wit, that God is said not to see wrong or molestation in, or against Israel, abecause ⟨p. 30⟩he will not suffer them to be wrongfully vexed and grieved, nor endure to see the same: and bif any therefore shall attempt to harm them, he will not admit any violence or wrong against them, but will oppose himself thereunto. whereunto also he addeth, that being so understood, it may be
Thus then it appears, that an other sense may be given of these words, then that which these corrupters of Scripture would fasten upon them; and that such, as well agreeth, both with the truth of story, and the analogy of faith; (whereas theirs agreeth with neither) and receiveth further confirmation, from the ordinary and most usual signification of the words, from the connection of them with the residue of the context, and from the collation of other Scriptures.
Thus then it appeares, that an other sense may be given of these words, then that which these corrupters of Scripture would fasten upon them; and that such, as well agreeth, both with the truth of story, and the analogy of faith; (whereas theirs agreeth with neither) and receiveth further co•firmation, from the ordinary and most usuall signification of the words, from the connexion of them with the residue of the context, and from the collation of other Scriptures.
And the result of all that hath hither to been said, is this, that that which these men would make them to speak, doth directly cross the tenor of the story, and the truth of Gods word; doth contradict their own tenets, and is inconsistent with them; could not be the mind and meaning of him by whom they were uttered, nor can duly and justly be by them pressed as a ground for such a point of doctrine as they would build thereupon, since that they may well bear another sense.
And the result of all that hath hither to been said, is this, that that which these men would make them to speak, doth directly crosse the tenor of the story, and the truth of Gods word; doth contradict their own tenents, and is inconsistent with them; could not be the mind and meaning of him by whom they were uttered, nor can duly and justly be by them pressed as a ground for such a point of doctrine as they would build thereupon, since that they may well bear another sense.
This he manifested and made known to the world, from the very first beginning of his sequestration of persons and people to himself. When, ialbeit they were but kfew in number, yea very few, and those strangers in the lands wherein they lived; ⟨p. 31⟩what time they wandered from Nation to Nation, out of one Kingdom to another: when the paucity of them, together with their present estate and condition, as not lstrangers only, but mtravellers, might in all likelihood expose them to contempt and despite, and consequently to much wrong and abuse; yet it is said, that even then nhe suffered no man to do them wrong, but sharply reproved, yea and severely punished Kings themselves, and that not one alone, (as othe sacred stories show) for their sake; for attempting to wrong them. And when they were grown now to a greater multitude, to be a numerous people, tho phe suffered them for a while to be oppressed in Egypt, yet as he had qlong before threatened, ron the King and people that so oppressed them, he executed judgement, and that in such manner as made all the world ring of it, and the fame of it being spread abroad far and near, smade other Nations also to stand in awe of them. Too long and tedious it would be, to trace this point, as might easily be done, through the whole body of the holy story: to relate thence the heavy doom, first tpast, and after uexecuted, on Amalek, for molesting them in their passage: the overthrows and slaughters, xof Sihon and Og with their forces, that denied them passage through their Land, & opposed them in their way; and of those numberless multitudes of thea Cushites, bSyrians, cAssyrians, and others, that invaded them in their own Country under Asa, Jehoshaphat, and Hezekiah; together with thed shameful flight of Sennacherib, & the execution done on him by the hands of his own sons: and of thee exemplary judgement showed on Haman and his whole house; who by plotting and attempting the ruin of that people, ruined himself, and all his. Suffice it may in general to have observed, that no people or person are in Gods book read of, ever to have either wronged Gods people, or attempted so to do, but that first or last they have paid full dear for it.
This he manifested and made known to the world, from the very first beginning of his sequestration of persons and people to himself. When, ialbeit they were but kfew in number, yea very few, and those strangers in the lands wherein they lived; ⟨p. 31⟩what time they wandred from Nation to Nation, out of one Kingdom to another: when the paucity of them, together with their present estate and condition, as not lstrangers onely, but mtravellers, might in all likelyhood expose them to contempt and despight, and consequently to much wrong and abuse; yet it is said, that even then nhe suffered no man to do them wrong, but sharply reproved, yea and severely punished Kings themselves, and that not one alone, (as othe sacred stories shew) for their sake; for attempting to wrong them. And when they were grown now to a greater multitude, to be a numerous people, tho phe suffered them for a while to be oppressed in Egypt, yet as he had qlong before threatned, ron the King and people that so oppressed them, he executed judgement, and that in such manner as made all the world ring of it, and the fame of it being spread abroad farre and neer, smade other Nations also to stand in aw of them. Too long and tedious it would be, to trace this point, as might easily be done, through the whole body of the holy story: to relate thence the heavy doom, first tpast, and after uexecuted, on Amalek, for molesting them in their passage: the overthrows and slaughters,
k[Greek or Hebrew] homines numeri, qui recenseri facile poterant: sic Gen. 34.30.〈non-Latin alphabet〉 homines numeri, qui recenseri facile poterant: sic Gen. 34.30.
lJnter extraneos facile est inimicos invenire. Tertul. apolog. c. 1.
m[Greek or Hebrew]. Homer. Odyss. o.〈non-Latin alphabet〉. Homer. Odyss. o.
The reasons hereof may be drawn, either from those relations that such have unto God; or from Gods own nature and disposition, as in general, so more especially, toward those who in more special manner are his.
The reasons hereof may be drawn, either from those relations that such have unto God; or from Gods own nature and disposition, as in generall, so more especially, toward those who in more speciall manner are his.
First, I say, the relations that such have unto God: and these are manifold and various, but all herein concurring,1 that they necessarily ⟨p. 32⟩imply, that affection in God toward them, and care of them, that is intimated in my Text.
he cannot behold, or look on, vexation, or grievance. that is, he is one, that cannot endure to see or behold it, but with detestation and dislike. and by way of expostulation therefore, he demandeth of him,
mLast Translat. non probat. Vatabl. Jun. delights not in it. Geneva not.
nNon videret? Pisc. malim, non videt? et sic Deodat.
oHab. 1.3. [Greek or Hebrew]Habb. 1.3. 〈non-Latin alphabet〉
pFacis ut aspiciam. Leo Jud. facis ut intuear. Jun. Pisc. reliqi ferè omnes.Facis ut aspiciam. Leo Iud. facis ut intuear. Jun. Pisc. reliqi ferè omnes.
uAfflictionem aspicis. i. sustines videre, cum punire debeas. Vatabl. laborem aspicis. Verbum [Greek or Hebrew] pro facere ut intueatur qis, nusqam reperitur. Drus.Afflictionem aspicis. i. sustines videre, cum punire debeas. Vatabl. laborem aspicis. Verbum 〈non-Latin alphabet〉 pro facere ut intueatur qis, nusqam reperitur. Drus.
h[Greek or Hebrew]. Hesiod. oper. l. 1. [Greek or Hebrew] ▪ Oppian. pisc. l. 2. [Greek or Hebrew], Ib. l. •. [Greek or Hebrew]. Ixion apud. Athen. l. 4. [Greek or Hebrew]. Strabo lib. 1. Pisces majoribus minores pro escâ nasci: Ital. Prov. Scalig de subtil. exerc. 189. Imò Graecū, [Greek or Hebrew]. Polyb. l. 15. [Greek or Hebrew]. Athenag. apolog. [Greek or Hebrew]. Nemes. de nat. hom. c. 1. [Greek or Hebrew], &c. Basil. hexam. orat. 7. Avaritiae potentiorum subjecti ubiqe inferiores funt. qo qisqe infirmior, eo praedae patet. minor esca majoris est. rursus ipse major à validiore invaditur; & fit esca alterius praedator alieni. Ambr. hexam. l. 5. c. 5. Qi pote plus, urget: pisces ut saepe minutos Magnu' comest. Varro Margepol. Ad utilitatem gentium regnum positum est a Deo, ut timentes hoc, non se •••trutrum homines vice piscium consumant. Iren. l. 5.〈non-Latin alphabet〉. Hesiod. oper. l. 1. 〈non-Latin alphabet〉▪ Oppian. pisc. l. 2. 〈non-Latin alphabet〉, Ib. l. •. 〈non-Latin alphabet〉. Ixion apud. Athen. l. 4. 〈non-Latin alphabet〉. Strabo lib. 1. Pisces majoribus minores pro escâ nasci: Ital. Prov. Scalig de subtil. exerc. 189. Imò Graecū, 〈non-Latin alphabet〉. Polyb. l. 15. 〈non-Latin alphabet〉. Athenag. apolog. 〈non-Latin alphabet〉. Nemes. de nat. hom. c. 1. 〈non-Latin alphabet〉, &c. Basil. hexam. orat. 7. Avaritiae potentiorum subjecti ubiqe inferiores funt. qo qisqe infirmior, eo praedae patet. minor esca majoris est. rursus ipse major à validiore invaditur; & fit esca alterius praedator alieni. Ambr. hexam. l. 5. c. 5. Qi pote plus, urget: pisces ut saepe minutos Magnu' comest. Varro Margepol. Ad utilitatem gentium regnum positum est a Deo, ut timentes hoc, non se •••trutrum homines vice piscium consumant. Iren. l. 5.
i[Greek or Hebrew]. Pindar. Nem. 1.〈non-Latin alphabet〉. Pindar. Nem. 1.
aQia permittere nolit illum injustè gravati vel affligi.
bSi qis injustè nocere velit huic Populo, Deus nullam vim nec injuriam admittet, sed potius se opponet, &c.
cMalim verba indefinitè accipere. nam Hebraei saepe ubi verbum sine subjecto ponunt, generaliter ad qosvis extendunt rem ipsam de qâ agitur: & tunc verba activa in passiva commodè resolvi possunt, Calvin.
of Sihon and Og with their forces, that denied them passage through their Land, & opposed them in their way; and of those numberlesse multitudes of the
exemplary judgement shewed on Haman and his whole house; who by plotting and attempting the ruin of that people, ruined himself, and all his. Suffice it may in generall to have observed, that no people or person are in Gods booke read of, ever to have either wronged Gods people, or attempted so to do, but that first or last they have paid full dear for it.
