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.
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.
1. They are Gods anointed ones. fTouch not, saith he, mine anointed. 2take heed how you but gtouch them, how you offer the least wrong to them, how you make the lightest or sleightest attempt against them. they are mine anointed; whom I will not have once touched. Kings are justly deemed hsacred; because they are ithe Lords anointed. and, kwho can be guiltless, saith David, that shall stretch forth his hand against the Lords anointed? and God himself of David, lWith mine holy Oil have I anointed him: and the enemy therefore shall not exact upon him; nor mthe sons of any wrong-doers afflict him; I will beat down his foes before his face; and plague them that hate him.
1. They are Gods anointed ones. fTouch not, saith he, mine anointed. 2take heed how you but gtouch them, how you offer the least wrong to them, how you make the lightest or sleightest attempt against them. they are mine anointed; whom I will not have once touched. Kings are justly deemed hsacred; because they are ithe Lords anointed. and, kwho can be guiltlesse, saith David, that shall stretch forth his hand against the Lords anointed? and God himself of David, lWith mine holy Oyle have I anointed him: and the enemy therefore shall not exact upon him; nor mthe sons of any wrong-doers afflict him; I will beat down his foes before his face; and plague them that hate him.
gAttingat terram, liqescit. Amos 9.5. Attingat montes, fumigant. Psalm 104.32. Qur tetigerit, haud insons futurus est. Prov. 6.29. Attinge, in re ulla, Job 1.11. tu cavebis ne me attiga•; si me tagis, &c. Plaut. Asinar. 2.2. si attingas cum manu, extemplo puer paedagogo •abulâ dirumpit caput. Idem Bacch. 3.3. Et mox paedagogo pueri pater: Ne attigas puerum. &c. et Pers. 5.2. cavesis attingas: ne tihi hoc scipione malum magnum dem. & Rud. 3.5. si illas attigeris, dabo tibi magnum malum, ibid. 4. tang uttamvis digit•l• minimo modo, &c.Attingat terram, liqescit. Amos 9.5. Attingat montes, fumigant. Psalm 104.32. Qur tetigerit, haud insons futurus est. Prov. 6.29. Attinge, in re ulla, Iob 1.11. tu cavebis ne me attiga•; si me tagis, &c. Plaut. Asinar. 2.2. si attingas cum manu, extemplo puer paedagogo •abulâ dirumpit caput. Idem Bacch. 3.3. Et mox paedagogo pueri pater: Ne attigas puerum. &c. et Pers. 5.2. cavesis attingas: ne tihi hoc scipione malum magnum dem. & Rud. 3.5. si illas attigeris, dabo tibi magnum malum, ibid. 4. tange uttamvis digit•l• minimo modo, &c.
They are nnot indeed such anointed ones, of whom God there speaks, and in whose behalf, he claimeth this prerogative and privilege, and proclaimeth such immunity and indemnity as you have heard. they are Kings, whom he speaks to, and whom he is said to have rebuked, for their sakes, of whom he there speaks. But the anointed he there speaks of, and for whom Kings are said to have been reproved, were oAbraham, Isaac and Jacob, with their issue and retinue; so termed in regard of that spiritual ointment, that being poured pwithout measure qon Christ their head, doth rfrom him descend and is derived, sin its due measure, unto tevery member of that body whereof he is head; by virtue whereof they are enabled to become uKings and Priests unto God. and so xall sound interpreters generally, as well ancient as modern, expound that ⟨p. 33⟩place. Howbeit, if the material anointing make those other inviolable, no marvel, if this spiritual anointing have with God the same effect in regard of those that partake of it, that he will not endure to see them in the least degree wronged, whom he holdeth as his anointed.
They are nnot indeed such anointed ones, of whom God there speaks, and in whose behalf, he claimeth this prerogative and priviledge, and proclaimeth such immunity and indemnity as you have heard. they are Kings, whom he speaks to, and whom he is said to have rebuked, for their sakes, of whom he there speaks. But the anointed he there speaks of, and for whom Kings are said to have been reproved, were oAbraham, Isaak and Jacob, with their issue and retinue; so tearmed in regard of that spirituall ointment, that being powred pwithout measure qon Christ their head, doth rfrom him descend and is derived, sin its due measure, unto tevery member of that body whereof he is head; by vertue whereof they are enabled to become uKings and Priests unto God. and so xall sound interpreters generally, as well ancient as modern, expound that ⟨p. 33⟩place. Howbeit, if the materiall anointing make those other inviolable, no marvell, if this spirituall anointing have with God the same effect in regard of those that partake of it, that he will not endure to see them in the least degree wronged, whom he holdeth as his anointed.
nFrustra sunt ergò è nostris unus & alter, qi de regibus interpretantur.
t[Greek or Hebrew]. Psalm 133.2. Clem. strom. l. 6. ut ne minima quidem fimbri• unction caruerit. Bern. de temp. ser. 40. & 91. Potho de dom. Dei l. 3. Petr. Celes. de pan. cap. 24.〈non-Latin alphabet〉. Psalm 133.2. Clem. strom. l. 6. ut ne minima quidem fimbri• unctione caruerit. Bern. de temp. ser. 40. & 91. Potho de dom. Dei l. 3. Petr. Celes. de pan. cap. 24.
2. They are Gods adopted ones;1 adopted to be ahis children and bcoheirs with his Christ. cI will receive you; I will dtake you to me, take you into my family: and will be a father unto you; and ye shall be my sons and daughters, saith the Lord Almighty. And, funderstand and consider in thine heart. saith Moses to this people, that as a father chastiseth his children, so the Lord chastiseth thee. And doth he carry himself towards them as a father, in gchastising of them only; and not in taking care of them also, in matter hof provision, in case of protection? yes undoubtedly, as well in the one kind as in the other. For is it not so with earthly, mere natural parents? yea even with the dumb creatures, with brute beasts? How chary are affectionate parents wont to be of the safety and welfare of their children? more chary of theirs ordinarily then of their own.i it is an usual speech with parents, when their children are ill used, Do to me what you will, but meddle not with my children. yea nature hath taught, and by a secret instinct doth incite, notl the stronger and stouter only, but even mthe weakest, the most timorous and cowardly, of the creatures, to expose themselves and their lives to hazard, for the safety and indemnity of their young. And is not Gods affection as great and as tender to his, as the affection of any parent can be to his child, or any creature to its issue? k"Yes undoubtedly, and infinitely much more, it being he that hath ⟨p. 34⟩put this affection into them. Hence, nwhen Zion complaineth that the Lord had forsaken her, her God had forgotten her; can a woman, saith God, so forget her sucking child, (that is ever in her eye, never out of her lap or arms almost, ever and anon at her breast) that she should not have compassion on the fruit of her own womb? th• some should prove so unnatural as so to do, yet ocannot I forget thee. I have engraven thee pupon the palms of my hands; (that I may no sooner open my hands, but I may be put in mind of thee) and thy walls (which lying desolate qas a rueful spectacle, can not but rmove to compassion) are continually in mine eye. And, when he heareth Ephraim bemoaning himself with hearty remorse and regret for his forepassed unruly and rebellious carriages, sIs this Ephraim, saith God, my dear son? is it tthe child I delight in? (for so the words would there be read) to wit, that bemoaneth himself in this manner:
2. They are Gods adopted ones;1 adopted to be ahis children and bcoheires with his Christ. cI will receive you; I will dtake you to me, take you into my family: and will be a father unto you; and ye shal be my sons and daughters, saith the Lord Almighty. And, funderstand and consider in thine heart. saith Moses to this people, that as a father chastiseth his children, so the Lord chastiseth thee. And doth he carry himself towards them as a father, in gchastising of them onely; and not in taking care of them also, in matter hof provision, in case of protection? yes undoubtedly, as well in the one kind as in the other. For is it not so with earthly, meer naturall parents? yea even with the dumb creatures, with brute beasts? How chary are affectionate parents wont to be of the safety and welfare of their children? more chary of theirs ordinarily then of their own.i it is an usuall speech with parents, when their children are ill used, Do to me what you will, but meddle not with my children. yea nature hath taught, and by a secret instinct doth incite, notl the stronger and stouter onely, but even mthe weakest, the most timerous and cowardly, of the creatures, to expose themselves and their lives to hazard, for the safety and indemnity of their young. And is not Gods affection as great and as tender to his, as the affection of any parent can be to his child, or any creature to its issue? k"Yes undoubtedly, and infinitely much more, it being he that hath ⟨p. 34⟩
iQis non magis filiorum salutem qam suam curet? Tertul. contr. Marc. l. 2. Instituente naturâ, plus ferè filios qam nosmetipsos diligimus. Pacat. pang.Qis non magis filiorum salutem qam suam curet? Tertul. contr. Marc. l. 2. Instituente naturâ, plus ferè filios qam nosmetipsos diligimus. Pacat. pan•g.
l[Greek or Hebrew], (Iliad. •. v. 134.) [Greek or Hebrew]; Plutarc. de amor. prol.
Surely even since I spake against him, I do still useriously, or constantly, remember him. Notwithstanding my sharp reproofs, and severe menaces, I have him in mind still, tho I may seem not to regard him, yet I cannot but remember him. mine affection continueth entire and tender still towards him. my bowels within me are troubled, they yearn, or xsound for him. they work and yearn towards him, as a ytender mothers are wont to do towards her child, when it lieth in pain, or when it is in danger and distress. I will zsurely have mercy upon him, saith the Lord. In a word, imagine we, how ill an affectionate *father or mother, Princes and great ones especially, that think theirs privileged above others, can endure to see their children, whom they are so tender of, ill entreated: and thence may we well gather, how ill God can brook any ill-usage of his.
Surely even since I spake against him, I do still useriously, or constantly, remember him. Notwithstanding my sharp reproofs, and severe menaces, I have him in mind still, tho I may seem not to regard him, yet I cannot but remember him. mine affection continueth intire and tender still towards him. my bowels within me are troubled, they yearn, or xsound for him. they work and yearn towards him, as a ytender mothers are wont to do towards her child, when it lieth in pain, or when it is in danger and distresse. I will zsurely have mercy upon him, saith the Lord. In a word, imagine we, how ill an affectionate *father or mother, Princes and great ones especially, that thinke theirs priviledged above others, can endure to see their children, whom they are so tender of, ill intreated: and thence may we well gather, how ill God can brooke any ill-usage of his.
3. They are Gods first born. not his children only, but his first born. God, when he will most pregnantly express his tender affection to David, and his singular respect of him, aJ will make him, saith he, my first born. And men can have but one such; but Gods children are all such with him. bthe assembly of the first born, saith the Apostle. in allusion to the Law; wherein call the first born were consecrated to God, were peculiarly his. The affection of parents to their children, where many are, is in some sort entire to each. and there is somewhat usual in each, out of ⟨p. 35⟩which, tho it be but some weakness, yet a tender-hearted parent can pick matter enough, whereon to ground his affection. if there be nothing else, that is enough, dthat they are hi•. But if the affection be in any considerable degree carried more to some one than to the rest, it resteth commonly in the greatest eminency (unless esome other by-consideration abate it) upon the first born. he is fthe prime of his strength ▪ and the head of the house. and as the care therefore of provision for the first born, is the greatest: so the grief for the loss of the first born is the most grievous. gThey shall mourn, saith he, as one mourneth for his only child, and grieve bitterly, as one grieveth for his first born. If then the daffection of parents to their first born be such; no marvel if Gods affection be no other to his first born: and such are his all to him. It is the argument he useth by Moses to Pharaoh; hIsrael is my son, even my first born. and I say unto thee, (take it from me;) Let my son go to serve me. Or, if thou refuse to let him go, I will slay thy son, even thy first born. and God made his word good. for so upon his refusal, after many other sad judgements, at last iaccordingly he did.
3. They are Gods first born. not his children onely, but his first born. God, when he will most pregnantly expresse his tender affection to David, and his singular respect of him, aJ will make him, saith he, my first born. And men can have but one such; but Gods children are all such with him. bthe assembly of the first born, saith the Apostle. in allusion to the Law; wherein call the first born were consecrated to God, were peculiarly his. The affection of parents to their children, where many are, is in some sort entire to each. and there is somewhat usuall in each, out of ⟨p. 35⟩which, tho it be but some weaknesse, yet a tender-hearted parent can pick matter enough, whereon to ground his affection. if there be nothing else, that is enough, dthat they are hi•. But if the affection be in any considerable degree carried more to some one than to the rest, it resteth cōmonly in the greatest eminency (unlesse esome other by-consideration abate it) upon the first born. he is fthe prime of his strength ▪ and the head of the house. and as the care therefore of provision for the first born, is the greatest: so the grief for the losse of the first born is the most grievous. gThey shall mourn, saith he, as one mourneth for his onely child, and grieve bitterly, as one grieveth for his first born. If then the daffection of parents to their first born be such; no marvell if Gods affection be no other to his first born: and such are his all to him. It is the argument he useth by Moses to Pharao; hIsrael is my son, even my first born. and I say unto thee, (take it from me;) Let my son goe to serve me. Or, if thou refuse to let him goe, I will slay thy son, even thy first born. and God made his word good. for so upon his refusall, after many other sad judgements, at last
4. They are his first fruits. as his first born, 1so his first-fruits too. kOf his own will he begat us, saith the Apostle, by the word of truth, that we might be the first fruits of his creatures. As the first born, so lthe first fruits were holy to God, and were therefore mreserved and preserved for his use. and for any to detain them, or to imbecile them, was sacrilege. nor is it any less, or lower a degree of nsacrilege, to abuse or wrong any of these Gods spiritual first fruits. It is the plea that God by the Prophet useth in the behalf of his people; oIsrael is holiness to the Lord. he is consecrated to him, as the first fruits were. he is the first fruits of his increase. and what followeth? all therefore that devour him shall contract guilt by so doing. some evil or other shall befall them: as it fared usually with those, that pdevoured any holy thing.
4. They are his first fruits. as his first born, 1so his first-fruits too. kOf his own will he begat us, saith the Apostle, by the word of truth, that we might be the first fruits of his creatures. As the first born, so lthe first fruits were holy to God, and were therefore mreserved and preserved for his use. and for any to detain them, or to imbecil them, was sacriledge. nor is it any lesse, or lower a degree of nsacriledge, to abuse or wrong any of these Gods spirituall first fruits. It is the plea that God by the Prophet useth in the behalf of his people; oIsrael is holinesse to the Lord. he is consecrated to him, as the first fruits were. he is the first fruits of his increase. and what followeth? all therefore that devour him shall contract guilt by so doing. some evill or other shal befall them: as it fared usually with those, that pdevoured any holy thing.
5. They are Gods darlings, his deer ones.q Save my soul from the sword, saith David; my darling from the hand, 2or ppower of the Dog. my darling, saith he. and, thy darling, he might as well have said.r for David was indeed one of Gods darlings. and so are all the faithful, his darlings, his de•r ones, hiss dearly beloved ones: as deer ⟨p. 36⟩and precious to him, yea tmore deer and precious to him, I may safely say, then to themselves. uThe sons of Zion, are precious one. and, xBecause thou wast precious in my sight; saith God to his Jacob, to his Israel. If it be demanded, how precious, how deer. even as precious and deer as to any of us is the ball or apple of our eye. yLord, keep me, saith David as the apple of thine eye. There is no part of the body more tender then the eye. The least moat of dust, that getteth into it, is very troublesome to it. It is well observed, that the Ministers of the Word, being as athe eyes of the Church, are inhibited all bentanglement with worldly affairs and employments, because tho the hands and the feet may without any great inconvenience be dealing with the dust, and paddling in the dirt, yet the ceye cannot▪ without damage or danger admit ought of either. Now, as there is no part of the body more tender then the eye: so there is no part, whereof we are more tender then of it. das deer unto us, we use to say, as our eyes. and to express our entire affection to some, ewe could be content to bestow our eyes on them. So deer to each one is his eye; and that part of it more especially, wherein the sight consists, and in regard whereof fthe eye is esteemed so precious a piece, because that failing, the creature together with the sight losing all use of light, is as one adjudged to a perpetual night, condemned to live thenceforth all his life long in a dark dungeon. Neither indeed is there any part almost of the body, that nature, or the God of Nature rather, hath so carefully guarded and curiously fenced against all manner of emergent dangers. For besides gthe several films, as so many inward fences, with the humours as waters enclosed between them; there is without as a strong wall of hard bone round about it, to secure it against the violence of any more forcible matter; and over that the eye-lids as curtains ready to be drawn over it upon occasion of ought making towards it, that may impeach or molest it;
5. They are Gods darlings, his deer ones.q Save my soul from the sword, saith David; my darling from the hand, 2or ppower of the Dog. my darling, saith he. and, thy darling, he might as wel have said.r for David was indeed one of Gods darlings. and so are all the faithfull, his darlings, his de•r ones, hiss deerly beloved ones: as deere ⟨p. 36⟩and pretious to him, yea tmore deere and pretious to him, I may safely say, then to themselves. uThe sonnes of Sion, are pretious one. and, xBecause thou wast pretious in my sight; saith God to his Iacob, to his Israel. If it be demanded, how pretious, how deere. even as pretious and deere as to any of us is the ball or apple of our eye. yLord, keep me, saith David as the apple of thine eye. There is no part of the body more tender then the eye. The least moat of dust, that getteth into it, is very troublesome to it. It is wel observed, that the Ministers of the Word, being as athe eyes of the Church, are inhibited all bintanglement with worldly affaires and employments, because tho the hands and the feet may without any great inconvenience be deaiing with the dust, and paddling in the durt, yet the ceye cannot▪ without damage or danger admit ought of either. Now, as there is no part of the body more tender then the eye: so there is no part, whereof we are more tender then of it.
and those fringed ⟨p. 37⟩also with a double set of short hair, that may neither hinder its prospect, and yet may help to shroud and shelter it, by keeping off such slighter and lighter occurrents, as might casually annoy it. Now like to this precious part of man, the eye: and to that more precious part of that part, the ball, or apple of the eye, that is so curiously guarded, doth David desire to be with God, in regard of his tender care over him, his constant providence and continual protection of him. And such doth God himself profess his to be unto him; and his care therefore of them and affection to them consequently to be such,m as ours is wont to be of that part which we so preciously esteem. Such it had been towards this people from the first. For so Moses in his song penned, hby Gods own appointment, to mind them of his mercies and favours showed them; iHe led them, and kept them, as the apple of his eye. And such he promiseth it should be kto the last towards them. lI will, saith he, be unto Jerusalem, as a wall of fire round about her. he saith not, a wall nof stone, or oof steel, as one well observeth; tho that might seem to imply safety and security sufficient: but a wall pof fir• ; such as may not only secure her, but anno them that assault her, may both qfright them afar off, and destroy them at hand. And yet further, because intestine evils may spring up; and those many times prove more dangerous then any from without: rMy glory, saith God, that is, my glorious presence shall be in the middest of her. and if sGod be in the middest of her, she cannot be moved. she cannot but be safe; she cannot miscarry by any evil whatsoever, either from within or from without. And what is the reason why God is so careful and chary of the safety of his people? tFor he that toucheth you, saith he, toucheth the apple of mine eye. uHe makes choice of the tenderest part of mans body, and that which men are most tender of, thereby to show and assure that he is as much aggrieved and offended with the least grievance that is offered to any of his, as the least touch of the eye, or eye-sight is offensive unto us. and he sendeth his messenger therefore to the Nations round about them, to warn them to take heed how they attempt ought against her, lest they bring mischief thereby upon themselves.
and those fringed ⟨p. 37⟩also with a double set of short hair, that may neither hinder its prospect, and yet may help to shrowd and shelter it, by keeping off such slighter and lighter occurrents, as might casually annoy it. Now like to this pretious part of man, the eye: and to that more pretious part of that part, the ball, or apple of the eye, that is so curiously garded, doth David desire to be with God, in regard of his tender care over him, his constant providence and continuall protection of him. And such doth God himself professe his to be unto him; and his care therefore of them and affection to them consequently to be such,m as ours is wont to be of that part which we so pretiously esteem. Such it had been towards this people from the first. For so Moses in his song penned, hby Gods own appointment, to mind them of his mercies and favours shewed them; iHe led them, and kept them, as the apple of his eye. And such he promiseth it should be kto the last towards them. lI will, saith he, be unto Jerusalem, as a wall of fire round about her. he saith not, a wall nof stone, or oof steel, as one well observeth; tho that might seem to imply safety and security sufficient: but a wall pof fir• ; such as may not onely secure her, but anno them that assault her, may both qfright them afar off, and destroy them at hand. And yet further, because intestine evils may spring up; and those many times prove more dangerous then any from without: rMy glory, saith God, that is, my glorious presence shall be in the middest of her. and if s
uAd exprimendam pietatis suae, teneritudi•nem tenerimam partem humani corporis nominavit, ut apertissime intelligeremus eum am parva sanctorum surum contumelia laedi, qm parvi verberis tact humani visus acies laederetur. Salvan. de Prov. l. 8..4. Relation 6.
6. They are his Spouse, whom he hath contracted himself unto, ⟨p. 38⟩to be unto them as their husband, as their head, aI will espouse thee unto me, saith the Lord by Hosea, in judgement, in justice, in faithfulness, in loving kindness, and in much mercy. and, bHe that made thee, cthy Creator, saith Isaiah, will marry thee. Now the husband, saith the Apostle, is the head of the wife, as Christ is of the Church. and his office is to protect her, as Christ doth it, being the Saviour of his body. What kind husband can endure to see his wife wronged? or can without grief and discontent behold that done, that shall vex and grieve her? no, her grief is his; yea it is more his. then if it were personally his own. Nor is God therefore less chary and tender of his Church, and the welfare thereof; then any the kindest husband of his dearest wife, and of her comfort and contentment. dIn all their afflictions, saith the Prophet, he was afflicted. it was an affliction to him to see them afflicted. and ehis soul was grieved, saith the story, he was grieved at the very heart, to see the grievance, or the misery of Israel; to see what a calamitous estate they were in at present, through the cruelty of the enemy, finto whose hands they had been sold for their sins.
6. They are his Spouse, whom he hath contracted himself unto, ⟨p. 38⟩to be unto them as their husband, as their head, aI will espouse thee unto me, saith the Lord by Hosea, in judgement, in justice, in faithfulnesse, in loving kindnesse, and in much mercy. and, bHe that made thee, cthy Creator, saith Esay, will marry thee. Now the husband, saith the Apostle, is the head of the wife, as Christ is of the Church. and his office is to protect her, as Christ doth it, being the Saviour of his body. What kind husband can endure to see his wife wronged? or can without grief and discontent behold that done, that shall vex and grieve her? no, her grief is his; yea it is more his. then if it were personally his own. Nor is God therefore lesse chary and tender of his Church, and the welfare thereof; then any the kindest husband of his dearest wife, and of her comfort and contentment. dIn all their afflictions, saith the Prophet, he was afflicted. it was an affliction to him to see them afflicted. and ehis soul was grieved, saith the story, he was grieved at the very heart, to see the grievance, or the misery of Israel; to see what a calamitous estate they were in at present, through the cruelty of the enemy, finto whose hands they had been sold for their sinnes.
7 They are his Turtle. for that also would not be omitted. gO deliver not, saith the Psalmist, or, hgive not up the soul of thy Turtle, (that is, the ilife of it, or thy Turtle simply: for it is oft times no more then so; as where it is said, kHow many be they, that say to my soul? that is as much as, to me: save that it makes the speech the more lemphatical by such an maffectionate expression) unto the troop; (to wit, of her adversaries that are ready to seize on her, or that have seized on her already, nin whose hands she now is) or punto the wild beast, the beasts of the qfield: unto such ravenous beasts as are wont to prey upon such feeble fowl as is the Turtle and the like; unto which fierce and fell creatures the Churches enemies are here, and aelsewhere oft, compared. The Prophet Nathan, to bring David about by a sleight to a sight of the grievousness of hiso⟨p. 39⟩sin, in btaking Uriahs wife away from him; telleth him a tale of ca poor man, that had a Cade-lamb, brought up by hand, which he was so taken with, that he used to feed it at his table, and lay it din his lap; and of a rich man, that took this poor mans lamb, and killed it, to entertain his guest therewith: thereby implying, what a wrong men would take it to be, to see any sorry creature wronged, or to have it taken from them, wherein they take such delight. And I might well appeal, to those, either rich, or poor, but the former especially, that keep for pleasure, Turtles, or Finches, or Linnets, or Nightingales, and the like, be they for singing or sight desired; how chary they are wont to be of them, how careful to cage them, and keep them in places of security, out of the reach of such ravenous creatures, as Cats, or the like, that would otherwise be dealing with them; and how they are wont to take it, when through the malice of any ill-affected to them, or the neglect of those that have charge of them, any mischief befalleth them. esuch a matter as that hath sometime cost a man no less then his life. And so is it here. Gods Church is his Turtle, fhis Dove, much more deer to him, then any such toys (for so in comparison I may well term them) are or can be with those, that do most affect them, and set the highest rate on them: and is consequently as chary, yea more chary of his, then any man or woman is, or can be of any such creature, which they are most taken with, and wherein they most delight.
7 They are his Turtle. for that also would not be omitted. gO deliver not, saith the Psalmist, or, hgive not up the soul of thy Turtle, (that is, the ilife of it, or thy Turtle simply: for it is oft times no more then so; as where it is said, kHow many be they, that say to my soul? that is as much as, to me: save that it makes the speech the more lemphaticall by such an maffectionate expression) unto the troop; (to wit, of her adversaries that are ready to seize on her, or that have seized on her already, nin whose hands she now is) or punto the wild beast, the beasts of the qfeild: unto such ravenous beasts as are wont to prey upon such feeble fowl as is the Turtle and the like; unto which fierce and fell creatures the Churches enemies are here, and aelsewhere oft, compared. The Prophet Nathan, to bring David about by a sleight to a sight of the grievousnesse of hiso⟨p. 39⟩sinne, in btaking Vriahs wife away from him; telleth him a tale of ca poore man, that had a Cade-lamb, brought up by hand, which he was so taken with, that he used to feed it at his tabl•, and lay it d
lSic Psal. 105.18. ferrum subivit anima ejus. i.e. ipse, Jun. sed habet Emphasin▪ qasi diceretur; he was poor soul laid in Irons.Sic Psal. 105.18. ferrum subivit anima ejus. i.e. ipse, Jun. sed habet Emphasin▪ qasi diceretur; he was poore soul laid in Irons.
Lastly, they are ghis people: the people,2 with whom he hath entered into hcovenant, whom he hath taken into his protection. ithey are his servants, and he their liege Lord; they are his subjects, and he their Sovereign. Now it is the honour of a King to protect his people: the office of a Sovereign to secure his subjects from violence and wrong. Yea a good King accounteth khimself wronged in the wrong of his people, nor can he with patience endure to see that done whereby any, even the meanest of them, is unjustly molested and injured. lHe shall judge, saith the Psalmist, that is, mjudge for, right and avenge, the wronged poor of the people: nhe shall deliver the ⟨p. 40⟩needy, and him that hath no helper: he shall save their souls, that is, their olives; and redeem, or prescue, qthem from fraud and violence: he shall protect them against all damage and danger, that by any injurious course, either of circumvention or oppression, in regard of their poverty and inability, they may at any time be exposed unto:r and precious shall their blood be be in his sight. no drop of their blood, but he shall set an high rate on it, and make those therefore pay full dearly for it, that shall, either draw, or even attempt to draw it. And surely if earthly Princes, who are but sGods vicegerents and tministers, either are, or ought to be so affected towards those, who being indeed uGods people, are by him xcommitted to their care and charge: how much more is God himself thus affected to his people, yof whose safety and welfare he requireth them to be so cautious? that which is there spoken being in deed and truth but a type of that, the truth whereof is most eminently found and fulfilled in him. aHe it is indeed, that helpeth those to right that suffer wrong; and •hat then also when those that should here do it, brefuse to right them, or in steed of righting them, do themselves wrong them. that executeth judgement in the behalf of his oppressed ones. and of whom it is avowed, that cthe death, and the blood, consequently, of his Saints is precious in his sight. And surely if the tears of Gods people, that by such courses are wrung from them, are so precious in his esteem, that he is said to reserve them by him, as in a bottle: no marvel if their blood be precious in his sight, if he set an high rate on every drop of it. dThou countest my wanderings, or flittings, saith David;
Lastly, they are ghis people: the people,2 with whom he hath entred into hcovenant, whom he hath taken into his protection. ithey are his servants, and he their liege Lord; they are his subjects, and he their Soveraign. Now it is the honour of a King to protect his people: the office of a Soveraign to secure his subjects from violence and wrong. Yea a good King accounteth khimself wronged in the wrong of his people, nor can he with patience endure to see that done wherby any, even the meanest of them, is unjustly molested and injured. lHe shall judge, saith the Psalmist, that is, mjudge for, right and avenge, the wronged poore of the people: nhe shall deliver the ⟨p. 40⟩needy, and him that hath no helper: he shall save their souls, that is, their olives; and redeem, or prescue, qthem from fraud and violence: he shall protect them against all damage and danger, that by any injurious course, either of circumvention or oppression, in regard of their poverty and inabi•ity, they may at any time be exposed unto:r and pretious shall their bloud be be in his sight. no drop of their bloud, but he shall set an high rate on it, and make those therefore pay full deerly for it, that shall, either draw, or even attempt to draw it. And surely if earthly Princes, who are but s
kSicut, si servo• nostros qisqam caedat, nos in servorum no•trorum caedit injuria: ita & cum servus Dei à q•qam l•ditur, ipsa majest• divina violatur. Salvian. de provid. l. •. c. 4.
put my tears into thy bottle: are they not entered in thy book? yes, (e) this I know. I am assured that so it is. as if he had said, there is never a step that I take, when through the wrongful and violent persecution of mine adversaries, I am enforced to (f) fly and flit from place to place, but thou takest notice of, and keepest a due account of it. and if thou keepest so exact an account of my steps, then sure thou canst not but take as exact a tale of my tears. thou hast a bottle for the one, and a a book for both. there is never a tear that I shed, that falleth besides the one; never a step that I take in these my flittings to and fro, but that together with each tear that I shed, stands registered, as upon record, in the other.
put my teares into thy bottle: are they not entred in thy book? yes, (e) this I know. I am assured that so it is. as if he had said, there is never a step that I take, when through the wrongfull and violent persecution of mine adversaries, I am enforced to (f) fly and flit from place to place, but thou takest notice of, and keepest a due account of it. and if thou keepest so exact an account of my steps, then sure thou canst not but take as exact a tale of my teares. thou hast a bottle for the one, and a a book for both. there is never a tear that I shed, that falleth besides the one; never a step that I take in these my flittings to and fro, but that together with each tear that I shed, stands registred, as upon record, in the other.
Thus then have we seen the point confirmed unto us,1 by reasons drawn from those relations that such persons have to God: we pass on to such Arguments as may be taken from Gods Attributes; from the nature of God, and his disposition, as towards all in general, so more specially toward those, whom in a more special and peculiar manner he hath taken to be his.
Thus then have we seen the point confirmed unto us,1 by reasons drawn from those relations that such persons have to God: we passe on to such Arguments as may be taken from Gods Attributes; from the nature of God, and his disposition, as towards all in generall, so more specially toward those, whom in a more speciall and peculiar manner he hath taken to be his.
when Sion complaineth that the Lord had forsaken her, her God had forgotten her; can a woman, saith God, so forget her sucking child, (that is ever in her eye, never out of her lap or arms almost, ever and anon at her brest) that she should not have compassion on the fruit of her own womb? th• some should proove so unnaturall as so to do, yet
move to compassion) are continually in mine ey. And, when he heareth Ephraim bemoaning himself with hearty remorse and regret for his forepassed unruly and rebellious carriages,
the child I delight in? (for so the words would there be read) to wit, that bemoaneth himself in this manner:
〈non-Latin alphabet〉, (Iliad. •. v. 134.) 〈non-Latin alphabet〉; Plutarc. de amor. prol.
m[Greek or Hebrew]. Plut. ibid. [Greek or Hebrew]. Idem ibid. [Greek or Hebrew]. Jdem de solart▪ animal. videatur Oppi•n. cyneg. l. 3. v. 118. &c. "Ex hoc ipso affectu, qo amare nos fecit pignora nostra, intelligere nos v•luit, q•ntum ipse amaret pignora sua, • qo affectum omnes qu• pignora nostra amamus accepimus. Deus ergo, qi etiam minimis animantibus hunc affectum proprii operis inseruit, see solum suorum amore privavit? imò amorem erga nos suum, per eum, qem nobis erga nostros dedit, voluit intelligi. Salvian. de provid. l. 4. c. 6. "Plus nos amat Deus, qam filium pater. Salvian. ibid. [Greek or Hebrew]. Chrysost. in Matth. 7.11.〈non-Latin alphabet〉. Plut. ibid. 〈non-Latin alphabet〉. Idem ibid. 〈non-Latin alphabet〉. Jdem de solart▪ animal. videatur Oppi•n. cyneg. l. 3. v. 118. &c. "Ex hoc ipso affectu, qo amare nos fecit pignora nostra, intelligere nos v•luit, q•ntum ipse amaret pignora sua, • qo affectum omnes qu• pignora nostra amamus accepimus. Deus ergo, qi etiam minimis animantibus hunc affectum proprii operis inseruit, se solum suorum amore privavit? imò amorem erga nos suum, per eum, qem nobis erga nostros dedit, voluit intelligi. Salvian. de provid. l. 4. c. 6. "Plus nos amat Deus, qam filium pater. Salvian. ibid. 〈non-Latin alphabet〉. Chrysost. in Matth. 7.11.
kCatulorum •mor in venabula impingit seras. Sen. ep. 7•.
we could be content to bestow our eyes on them. So deere to each one is his eye; and that part of it more especially, wherein the sight consists, and in regard whereof
the eye is esteemed so pretious a piece, because that failing, the creature together with the sight losing all use of light, is as one adjudged to a perpetuall night, condemned to live thenceforth all his life long in a dark dungeon. Neither indeed is there any part almost of the body, that nature, or the God of Nature rather, hath so carefully garded and curiously fenced against all manner of emergent dangers. For besides
the severall filmes, as so many inward fences, with the humours as waters enclosed between them; there is without as a strong wall of hard bone round about it, to secure it against the violence of any more forcible matter; and over that the eye-lids as curtains ready to be drawn over it upon occasion of ought making towards it, that may impeach or molest it;
cDumb pastoris sensus terrena studia occupant, vento tentationis impulsus Ecclesiae oculos pulvis excaecat. Greg. pastor. cur. l. 2. c. 7.Dum pastoris sensus terrena studia occupant, vento tentationis impulsus Ecclesiae oculos pulvis excaecat. Greg. pastor. cur. l. 2. c. 7.
dQuinti, si tibi vis oculos debere Catullum, Aut aliud, si qid charius est oculis; Eripere ei noli, multo qod chariu• illi Est oculis, seu qid charius est oculis. Catull. Hoc ego sim vobis, unus sibi qisqe qod ipse est: Hoc mihi vos eritis, qod duo sunt oculi. Apul. Dii me, pater, omnes oderint, ni magis te qam oculos nunc amo meos. Ter. •eeyr. 4.5. Dispeream nisi tu vita mihi charior ipsa, Atqe anima, atqe oculis es, mea Hyella, meis. Dispeream, nisi ego vita tibi charior ipsa, Atqe anima, atqe oculis, s••, mea Hyella, tuis. Auger.
eGal. 4.1•. Dandames Scytha, qo amicum • Sauromatis captum redimeret, oculos effosso• [Greek or Hebrew] dedit. Lucian. de amic. 1 Sam. 11.2. Oculos, & qicqid chariorem est vitam facturum, inter precaria numerat. Sen de tranq. c. 11.Gal. 4.1•. Dandames Scytha, qo amicum • Sauromatis captum redimeret, oculos effosso•〈non-Latin alphabet〉 dedit. Lucian. de amic. 1 Sam. 11.2. Oculos, & qicqid chariorem est vitam facturum, inter precaria numerat. Sen de tranq. c. 11.
fOculi pars corporis pretiosissima; ut qi usu lucis vitam distinguant à morte. •lin. l. 11. c. 37.
gVide Galen. de usu part. l. 10. Plin. l. 11. c. 37.
God be in the middest of her, she cannot be moved. she cannot but be safe; she cannot miscarry by any evill whatsoever, either from within or from without. And what is the reason why God is so carefull and chary of the safety of his people?
He makes choise of the tenderest part of mans body, and that which men are most tender of, thereby to shew and assure that he is as much agreeved and offended with the least grievance that is offered to any of his, as the least touch of the eye, or eye-sight is offensive unto us. and he sendeth his messeng•r therefore to the Nations round about them, to warn them to take heed how they attempt ought against her, lest they bring mischief thereby upon themselves.
•
•
•
•
Ad exprimendam pietatis suae, teneritudi•nem tenerimam partem humani corporis nominavit, ut apertissime intelligeremus eum •am parva sanctorum su•rum contumelia laedi, q•m parvi verberis tact• humani visus acies laederetur. Salvan. de Prov. l. 8.•.4. Relation 6.
in his lap; and of a rich man, that took this poore mans lamb, and killed it, to entertain his guest therewith: thereby implying, what a wrong men would take it to be, to see any sorry creature wronged, or to have it taken from them, wherein they take such delight. And I might well appeal, to those, either rich, or poore, but the former especially, that keep for pleasure, Turtles, or Finches, or Linnets, or Nightingales, and the like, be they for singing or sight desired; how chary they are wont to be of them, how carefull to cage them, and keep them in places of security, out of the reach of such ravenous creatures, as Cats, or the like, that would otherwise be dealing with them; and how they are wont to take it, when through the malice of any ill-affected to them, or the neglect of those that have charge of them, any mischief befalleth them.
his Dove, much more deer to him, then any such toys (for so in comparison I may well tearm them) are or can be with those, that doe most affect them, and set the highest rate on them: and is consequently as chary, yea more chary of his, then any man or woman is, or can be of any such creature, which they are most taken with, and wherein they most delight.
Psal. 68.20
[Greek or Hebrew] seram arundivit. i▪ seras agrestes, utpote apros, qi in arundinetis degunt. Jairus. aut catervam. arundiseram. i. hastis instructam. Abr. Esdraid. & D•v. Camius fustibus oblongis. Vatabl. sagi•is▪ Jun.
Abraham Esdraid. qi & 〈non-Latin alphabet〉 agri subintelligi monet. Sic Psal. 68.20〈non-Latin alphabet〉 seram arundiuit. i▪ seras agrestes, utpote apros, qi in arundinetis degunt. Jairus. aut catervam. arundiseram. i. hastis instructam. Abr. Esdraid. & D•v. Camius fustibus oblongis. Vatabl. sagi•is▪ Jun.
o[Greek or Hebrew] c•••ui. Tigur. catervae. Jun. ita m•x hoc versu▪ et 2 Sam. 23.11, 13. & Psal. 68.10. ita Jairus & Camius.〈non-Latin alphabet〉 c•••ui. Tigur. catervae. Jun. ita m•x hoc versu▪ et 2 Sam. 23.11, 13. & Psal. 68.10. ita Jairus & Camius.
of whose safety and welfare he requireth them to be so cautious? that which is there spoken being in deed and truth but a type of that, the truth whereof is most eminently found and fulfilled in him.
refuse to right them, or in steed of righting them, doe themselves wrong them. that executeth judgement in the behalf of his oppressed ones. and of whom it is avowed, that
the death, and the bloud, consequently, of his Saints is pretious in his sight. And surely if the teares of Gods people, that by such courses are wrung from them, are so pretious in his esteem, that he is said to reserve them by him, as in a bottle: no marvell if their bloud be pretious in his sight, if he set an high rate on every drop of it.
dPsal. 56.8. De Romano Prudent. hymn. 10. Guttam cruoris ille nullau• perdidit. Hic in regestis est liber coelestibus, Monimenta servans laudis indelebilis, Relegendus olim sempi•e•no judici, Libr••ine aeq••i••be•um pondera et praemio•rum co•pa•abit copias.
