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.
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
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, do themselves wrong them. that executeth judgement in the behalf of his oppressed ones. and of whom it is avowed, that
the 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.
Thou 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 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 doe it, brefuse 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 cthe 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. dThou countest my wandrings, or flittings, saith David;
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.
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.
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.
First then, God is a just and a righteous God. 1gTo show that God is just; and there is no unrighteousness with him. And as he is a just and a righteous God; so he loveth righteousness. hThe righteous Lord, saith the Psalmist, loveth righteousness. and indeed he were not righteous, if he loved not righteousness. ihe that loveth not righteousness, is not truly righteous, tho he may deal righteously. Again, as he loveth righteousness, so he hateth unrighteousness, kThou lovest righteousness; and hatest wickedness. the one followeth necessarily upon the other. and, lThou art a God, that delightest not in wickedness: but hatest all wrong-doers; and abhorrest all bloody and deceitful persons. and mThe Lord trieth, that is, nupon trial approves of, the righteous: but the wicked and such as love and delight in iniquity, his soul hateth; he abhorreth them from his heart. And as ohis countenance therefore doth behold the upright, to wit, pwith approbation and delight: so he is qof purer eyes then to behold evil, or to look upon iniquity, but rwith detestation and dislike sHis eyes behold the sons of men; of all sorts, tas well bad as good; and uhis eye-lids try them; with their ways and courses. but xthe one to approve them and preserve them, the other to testify his dislike of their practises, by the destruction of their persons.
First then, God is a just and a righteous God. 1gTo shew that God is just; and there is no unrighteousnesse with him. And as he is a just and a righteous God; so he loveth righteousnesse. hThe righteous Lord, saith the Psalmist, loveth righteousnesse. and indeed he were not righteous, if he loved not righteousnesse. ihe that loveth not righteousnesse, is not truly righteous, tho he may deale righteously. Again, as he loveth righteousnesse, so he hateth unrighteousnesse, kThou lovest righteousnesse; and hatest wickednesse. the one followeth necessarily upon the other. and, lThou art a God, that delightest not in wickednesse: but hatest all wrong-doers; and abhorrest all bloudy and deceitfull persons. and mThe Lord trieth, that is, nupon triall approves of, the righteous: but the wicked and such as love and delight in iniquity, his soul hateth; he abhorreth them from his heart. And as ohis countenance therefore doth behold the upright, to wit, pwith approbation and delight: so he is qof purer eyes then to behold evill, or to look upon iniquity, but rwith detestation and dislike sHis eyes behold the sonnes of men; of all sorts, tas well bad as good; and uhis eye-lids try them; with their wayes and courses. but
2. He is a jealous God. as a just and righteous, 1so a ajealous God; jealous of his own bglory, his reputation, his credit, his honour. Now it is no small dishonour and disgrace to a Prince, if he shall see and suffer his subjects to be wronged, and cdo not right them, whether it be, because he cannot, or tho he can, because he will not, much more: there is a note of impotency lying upon him in the one; a blot, which is far worse, of iniquity in the other. Nor doth Gods honour seem to be less engaged, and to lie at the stake, when his own people are in his own sight and presence oppressed. dWe have been, say they, so and so in ⟨p. 42⟩thy sight. eMy people, saith he, are oppressed: and my name is blasphemed. and, fMy holy name was profaned by the Nations, among whom my people was dispersed, in that they gsaid of them, These are Gods people; and yet are gone out of his land.
2. He is a jealous God. as a just and righteous, 1so a ajealous God; jealous of his own bglory, his reputtaion, his credit, his honour. Now it is no small dishonour and disgrace to a Prince, if he shall see and suffer his subjects to be wronged, and cdoe not right them, whether it be, because he cannot, or tho he can, because he will not, much more: there is a note of impotency lying upon him in the one; a blot, which is farre worse, of iniquity in the other. Nor doth Gods honour seeme to be lesse engaged, and to lie at the stake, when his own people are in his own sight and presence oppressed. dWe have been, say they, so and so in ⟨p. 42⟩thy sight. eMy people, saith he, are oppressed: and my name is blasphemed. and, fMy holy name was prophaned by the Nations, among whom my people was dispersed, in that they gsaid of them, These are Gods people; and yet are gone out of his land.
1. In regard of his power, as if he were not able to protect or deliver his. hI had said (saith God, of this people, when having brought them out of Egypt, they proved disobedient and rebellious) that I would pour out my fury upon them for their rebellious courses, and destroy them utterly in the wilderness; and I had so done, but that I had respect to my Name, that it might not be polluted before the Heathen, in whose sight I brought them out. And iwhen the host of Israel had received a repulse before Ai, kOh Lord, (saith Joshua in his complaint of it to God) what shall I say, when Israel turneth the lback before his enemies? For when the Canaanites, and all the inhabitants of the land shall hear of it, they will beset us on every side, and cut us clean off; and what. wilt thou do to thy great name? what will become of thine honour? how much will it be impaired thereby? and how will it be again repaired? And if it be demanded in what regard Gods. name would have been so polluted, and his honour so blemished, either in the one case, or in the other; Moses will inform us, where pleading with God in the behalf of his people, mwhen he threatened to destroy them, nThey will say, saith he, that therefore thou slewest them in the wilderness, because thou wast▪ not able to bring them into that land, which thou hadst sworn to bestow upon them. and the like would they have said, had he suffered them to be destroyed by the inhabitants of the land. To which effect also was that taunting speech of those other Nations, among whom in the time of their captivity they were scattered, wherein God himself professeth that his name was profaned, oThese are his people; and yet gone out of his land, as if God had not been able to keep them in it, albeit he had given them possession of it, because he suffered them to be disposest of it again. And you know well, who it was that said to those the Lords three stout champions, pWhat God qis able to deliver you out of my hand? as being prone to presume, that it must needs be for want ⟨p. 43⟩of power on Gods part, if they were not delivered, who had hazarded their lives in this cause.
1. In regard of his power, as if he were not able to protect or deliver his. hI had said (saith God, of this people, when having brought them out of Egypt, they proved disobedient and rebellious) that I would poure out my fury upon them for their rebellious courses, and destroy them utterly in the wildernesse; and I had so done, but that I had respect to my Name, that it might not be polluted before the Heathen, in whose sight I brought them out. And iwhen the hoast of Israel had received a repulse before Ai, kOh Lord, (saith Joshua in his complaint of it to God) what shall I say, when Israel turneth the lback before his enemies? For when the Canaanites, and all the inhabitants of the land shall hear of it, they will beset us on every side, and cut us clean off; and what. wilt thou doe to thy great name? what will become of thine honour? how much will it be impaired thereby? and how will it be again repaired? And if it be demanded in what regard Gods. name would have been so polluted, and his honour so blemished, either in the one case, or in the other; Moses will enform us, where pleading with God in the behalf of his people, mwhen he threatned to destroy them, nThey will say, saith he, that therefore thou slewest them in the wildernesse, because thou wast▪ not able to bring them into that land, which thou hadst sworn to bestow upon them. and the like would they have said, had he suffered them to be destroyed by the inhabitants of the land. To which effect also was that taunting speech of those other Nations, among whom in the time of their captivity they were scattered, wherein God himself professeth that his name was prophaned, oThese are his people; and yet gone out of his land, as if God had not been able to keep them in it, albeit he had given them possession of it, because he suffered them to be dispossest of it again. And you know well, who it was that said to those the Lords three stout champions, pWhat God q
2. Gods name suffereth in such ease, in regard of his purity and holiness. as if he were a God, that liked well enough of iniquity, at least misliked not such wicked courses. rThese things, saith he, thou diddest; and because I held my peace, and held my hand; (for Gods silence there, sas elsewhere, is no other then his forbearing, either to stay their hand, and restrain their rage and riot, or by his revenging hand to make them know how he stands affected therewith) tthou thoughtest, that I was like unto thee; thou supposedst me to be such another as thy self. Yea they stick not to say, when they scape scot-free, and thrive with their sinful courses, that uany one that doth evil, is xgood in Gods eyes, is accepted with God; and that he delighteth in such, he liketh well enough of them. or where is the God of judgement? he would else execute judgement upon them, and thereby manifest himself to be otherwise minded.
2. Gods name suffreth in such ease, in regard of his purity and holinesse. as if he were a God, that liked well enough of iniquity, at least misliked not such wicked courses. rThese things, saith he, thou diddest; and because I held my peace, and held my hand; (for Gods silence there, sas elsewhere, is no other then his forbearing, either to stay their hand, and restrain their rage and riot, or by his revenging hand to make them know how he stands affected therewith) tthou thoughtest, that I was like unto thee; thou supposedst me to be such another as thy selfe. Yea they stick not to say, when they scape scotfree, and thrive with their sinfull courses, that uany one that doth evill, is xgood in Gods eyes, is accepted with God; and that he delighteth in such, he liketh well enough of them. or where is the God of judgement? he would else execute judgement upon them, and thereby manifest himself to be otherwise minded.
tDeos esse sui similes putat. Plaut. Amphitr. 1. Parum est. qia mala facta tua placent tibi, vis placere & mihi. Deum, qia non pateris ultorem, vis habere participem• suspicatus es, qod ero tibi similis, 'dum non v•• tu esse mihi similis. Aug. in Psal. 49 Vult te Deus facere similem sui. & tu conaris Deum facere similem tui. Idem de 10. chord. factorum approbatorem, non adversatorem. Idem in Psal. 74.
3. In regard of his providence, as if he did not see, or regard, and take notice, what is done here on earth, aThey break thy people in pieces, O Lord; and make havoc of thine heritage: they slay the widow and the stranger, and murder the fatherless: such as bGod hath more specially taken into his protection, and are as csanctuary persons. and when they so do, because they are suffered to do so, dthey say, The Lord seeth it not; the God of Jacob regards it not. eGod is aloft in the heavens, that are far higher then the stars; and much more then above the clouds. and how can he then descry and discern through the fdark passage that lieth between us and him, what is done by men here below? gthe thick clouds so hide him, that hhe cannot see them, while he walks his round in heaven.
3. In regard of his providence, as if he did not see, or regard, and take notice, what is done here on earth, aThey break thy people in pieces, O Lord; and make havock of thine heritage: they slay the widow and the stranger, and murder the fatherlesse: such as bGod hath more specially taken into his protection, and are as csanctuary persons. and when they so doe, because they are suffered to doe so, dthey say, The Lord seeth it not; the God of Jacob regards it not. eGod is aloft in the heavens, that are far higher then the stars; and much more then above the clouds. and how can he then discry and discern through the fdark passage that lieth between us and him, what is done by men here below? gthe thick clouds so hide him, that hhe cannot see them, while he walkes his round in heaven.
4. In regard of his justice, as if he would never call them to any account, for that which he did not reckon with them for at the present. iWhile thou, Lord, saith the Psalmist, standest aloof of; and doest not show forth, but hidest thy self in these troublesome times▪ the wicked doth with insolencie eagerly pursue the oppressed; and kwhat by privy plotting, what by open violence, ⟨p. 44⟩makes a prey and a spoil of them. and 3he saith in his heart; he mthinks the whiles with himself, that God hath forgotten: he thinketh not on the poor, whom he so oppresseth: he hideth his face from them; as nthey complain that he doth: he will never see, or look after them; much less call him to account, for ought that he doth to them. For so it followeth in the Psalm; oArise, O Lord; to relieve the oppressed: lift up thine hand; to smite their oppressors: forget not the afflicted; tho men suppose thou so doest. For why should the wicked man reproach God, while he saith in his heart, that thou wilt not require it?
4. In regard of his justice, as if he would never call them to any account, for that which he did not reckon with them for at the present. iWhile thou, Lord, saith the Psalmist, standest aloof of; and doest not shew forth, but hidest thy self in these troublesome times▪ the wicked doth with insolencie eagerly pursue the oppressed; and kwhat by privy plotting, what by open violence, ⟨p. 44⟩makes a prey and a spoil of them. and 3he saith in his heart; he mthinks the whiles with himself, that God hath forgotten: he thinketh not on the poor, whom he so oppresseth: he hideth his face from them; as nthey complain that he doth: he will never see, or look after them; much lesse call him to account, for ought that he doth to them. For so it followeth in the Psalm; oArise, O Lord; to relieve the oppressed: lift up thine hand; to smite their oppressors: forget not the afflicted; tho men suppose thou so doest. For why should the wicked man reproach God, while he saith in his heart, that thou wilt not require it?
Thus doth pGod suffer in his name by his suffrance of such▪ at whose hands his people suffer. and how can it be then, that, being so jealous of his honour as he is, he should endure to see that, but with much detestation and dislike, whereby his honour is so much, and so many ways either impeached or impaired?
Thus doth pGod suffer in his name by his suffrance of such▪ at whose hands his people suffer. and how can it be then, that, being so jealous of his honour as he is, he should endure to see that, but with much detestation and dislike, whereby his honour is so much, and so many wayes either imp•ached or impaired?
pDumb malignitatem insoles centem sustinet, sua sibi patientia detrabit. Tertull. de pa•ient.Dum malignitatem insoles centem sustinet, sua sibi patientia detrabit. Tertull. de pa•ient.
qI have loved you; saith the Lord to his people tho they ungraciously and ungratefully, yea shamefully, or shamelessly rather, demand of him, rwherein he had loved them; that is, showed any love to them. when as yet in truth he had sso beset them with the fruits of his love, so environed them on every side with the effects of it, that which way soever they should turn themselves, they could no sooner draw their eye-lids asunder, but great variety of such objects would offer themselves to their eye-sight, as might be evident arguments of his love to them more then ordinary. And this love of God to his, is no fickle, but a constant love. whom he loves once, he loves ever. tHis, that he loved, saith the Evangelist, he loved to the last. and, uI have loved thee, saith God by the Prophet to his people, with a love ever-lasting. Now those that love entirely, cannot endure to see the least wrong done to those, whom so entirely they affect. and much less God […] those whom so entirely, so constantly he loveth. How was xhe displeased with Aaron and […] but for murmuring and […] somewhat against Moses, and manifested his displeasure yas by checking them both, so by smiting the one tho in regard of his place of high-priesthood […] spared the other, with that foul disease of leprosy, that ⟨p. 45⟩zexcluded from all society, as well civill as sacred. *Nor could she be restored, but upon Moses his entreaty; and not then neither instantly. she must be taught by the delay of her recovery to learn, what it was to murmur or mutter ought against Moses. And aGods wrath, it is said, was incensed against Jobs three friends, (tho otherwise, for ought that appears in the story of them, good men) for the wrong they had done him in their over-harsh censures past on him. nor would God be pacified and reconciled again to them. until they had reconciled themselves to him; until they had satisfied him, and he made suit for them. bLet my servant Job, saith he, pray for you; and then I will accept you.
qI have loved you; saith the Lord to his people tho they ungratiously and ungratefully, yea shamefully, or shamelesly rather, demand of him, rwherein he had loved them; that is, shewed any love to them. when as yet in truth he had sso beset them with the fruits of his love, so environed them on every side with the effects of it, that which way soever they should turn themselves, they could no sooner draw their eye-lids asunder, but great variety of such objects would offer themselves to their eye-sight, as might be evident arguments of his love to them more then ordinary. And this love of God to his, is no fickle, but a constant love. whom he loves once, he loves ever. tHis, that he loved, saith the Evangelist, he loved to the last. and, uI have loved thee, saith God by the Prophet to his people, with a love ever-lasting. Now those that love entirely, cannot endure to see the least wrong done to those, whom so entirely they affect. and much lesse God 〈…〉 those whom so entirely, so constantly he loveth. How was xhe displeased with Aaron and 〈…〉 but for murmuring and 〈…〉 somwhat against Moses, and manifested his displeasure yas by checking them both, so by smiting the one tho in regard of his place of high-priesthood 〈…〉 spared the other, with that foule disease of leprosie, that ⟨p. 45⟩zexcluded from all society, as well civill as sacred. *Nor could she be restored, but upon Moses his intreaty; and not then neither instantly. she must be taught by the delay of her recovery to learn, what it was to murmur or mutter ought against Moses. And a
sQod Senec. de benes. l. 1. c. 3. •inge illū beneficiis tuis, ut qecunqe severterit ibi te videat.Qod Senec. de benes. l. 1. c. 3. •inge illū beneficiis tuis, ut qecunqe severterit ibi te videat.
Again, as he loves his entirely and constantly, so he hath, out of this this love to them by promise engaged himself, to be ever procuring of their good. It is one branch of his covenant with them▪ (and as his love, so his ccovenant, it is everlasting; nor is there dany God herein like him, that keepeth word and covenant so as he doth with his) that ehe will never cease from doing them good. yea thatf he will rejoice over them, to do them good. it shall be his greatest joy, the joy of his heart, to see them do well, and to be doing them good. As elsewhere also he is said gto delight and take pleasure, in the prosperity of his people. And surely he that rejoiceth in doing them good, cannot but be grieved, to see evil done them whom it is his joy to do good unto. He that delights and takes pleasure in their prosperity and welfare, cannot but be grieved in and at their afflictions and adversity, and incensed against those by whom any such evil befalleth them.
Again, as he loves his entirely and constantly, so he hath, out of this this love to them by promise engaged himself, to be ever procuring of their good. It is one branch of his covenant with them▪ (and as his love, so his ccovenant, it is everlasting; nor is there dany God herein like him, that keepeth word and covenant so as he doth with his) that ehe will never cease from doing them good. yea thatf he will rejoyce over them, to doe them good. it shall be his greatest joy, the joy of his heart, to see them do well, and to be doing them good. As elsewhere also he is said gto delight and take pleasure, in the prosperity of his people. And surely he that rejoyceth in doing them good, cannot but be grieved, to see evill done them whom it is his joy to do good unto. He that delights and takes pleasure in their prosperity and welfare, cannot but be grieved in and at their afflictions and adversity, and incensed against those by whom any such evill befalleth them.
4. God is a merciful God. a God habundant, 2and irich in mercy. One that loves mercy, that likes it, that delights in it. kWhat God is there saith the Prophet, like unto thee▪ pardoning iniquity, and passing by the transgressions of the remnant of thy people? he doth not retain his anger for ever▪ because he delights in mercy. And, mI am the Lord, saith he. that exercise, mercy, justice, land judgement: for in these things I delight. I delight both to do them, and to see them done. Now this is the peculiar nature and property of mercy, that it makes men sensible of other mens sufferings; makes them to be affected with the afflictions of others, ⟨p. 46⟩even as if they were their own. Yea thence mercy hath its name, and is so called, because by it nmen take to heart the miseries of others, and do in some sort oeven partake with them therein. And as to cruel and merciless persons it is pa pleasure to behold the pains of men in torture: so to merciful men it is a pain to see men in pain ▪ they feel what they behold in others; they suffer what they see. qYou have endured, saith the Apostle to the faithful Hebrews, ra great conflict of sufferings; partly being smade a gazing stock (as being brought your selves on the stage) by reproaches and pressures; and partly by being partakers with others that were in like manner used; and by tsuffering together with me in my bonds. and uRemember those, saith the same Apostle, that are in bonds, xas if your selves were in bonds with them; and those that are ill entreated, hardly used, as being your selves also in the body; and liable therefore to the like. Yea, I may well say as being in the same body, as well with the one, as in the same bonds with the other. For men of tender bowels, pitiful persons, do many times by compassion endure as much, sometime more, then those do, that do personally suffer; and are more affected and afflicted with the pains and sufferings of others▪ then are they themselves that suffer them. What I endure, (saith ya Noble Lady to her husband under Claudius condemned to die, and by her own voluntary act dying with him) zpaineth me not; that paineth me that thou endurest. Nor is it unlikely, but that he might well have quitted her with the like language, had his courage been equal. Certainly for aZedekiah to have his sons slain in his sight, might well be more bitter to him, then it was unto them;
4. God is a mercifull God. a God habundant, 2and irich in mercy. One that loves mercy, that likes it, that delights in it. kWhat God is there saith the Prophet, like unto thee▪ pardoning iniquity, and passing by the transgressions of the remnant of thy people? he doth not retain his anger for ever▪ because he delights in mercy. And, mI am the Lord, saith he. that exercise, mercy, justice, land judgement: for in these things I delight. I delight both to do them, and to see them done. Now this is the peculiar nature and property of mercy, that it makes men sensible of other mens sufferings; makes them to be affected with the afflictions of others, ⟨p. 46⟩even as if they were their own. Yea thence mercy hath its name, and is so called, because by it nmen take to heort the miseries of others, and do in some sort oeven partake with them therein. And as to cruell and mercilesse persons it is pa pleasure to behold the pains of men in torture: so to mercifull men it is a pain to see men in pain ▪ they feel what they behold in others; they suffer what they see. qYou have endured, saith the Apostle to the faithfull Hebrews, ra great conflict of sufferings; partly being smade a gazing stocke (as being brought your selves on the stage) by reproaches and pressures; and partly by being partakers with others that were in like manner used; and by
nInde dicta est misericordia, qod▪ cordi nobis sit aliena miseria. Zanc. de nat. Dei. l. 4. c. 4. q. 1.
oInde misericordia nomen accepit, qod miserum cor faciat compatientis & condolentis alieno malo. Aug. contr. advers. leg. & proph. l. 1. c. 20. Isidor. orig. l. 10. Misericordia est aegritudo animi ob alienarum miseriarum speciem. Sen. de clem. l. 2. c. 5. Misericordia vicina est miseriae. Ibid. c. 6. misereri sine animi miseria non fit. Ibid. Quando humana fragilitas ejusmodi capere possit affectum, qi sine miseriâ mis•reatur. Bern. de verb. Orig.
pOculos sanguine p•scere. Vitel. apud Sue•on. c. 14. Cruciatu atqe supplicio oculos pascere animumqe exatura•e, Cic. Verr. 5. Non tam crudelitas, qam feritas, cum voluptati saevitia est. Sen. de clem. lib. 2. c. 4.
who might rather have wished to have been slain before them, then to have survived to see that cruel execution done on them. Is it thus then with men? and is it not so with God? Sure of Christ it is said, that he is such ban ⟨p. 47⟩High-priest, as hath ca fellow-feeling of our infirmities. being, tho freed now from feeling, yet dnot free from fellow-feeling; and tho now above all passion, yet not void of compassion. For tho he suffer not now in himself, yet he suffereth in his. eSaul, Saul, saith he, why dost thou persecute me? and, fJ was hungry, and ye gave not me to eat: I was thirsty, and ye gave me not to drink: I was naked, and ye clad me not; sick & ye prison, & in visited me not. He is affected with what they feel, as if he suffered it in them, gwho professeth himself to suffer hunger, and thirst, and nakedness, and sickness, and imprisonment in them: and who to Saul complains of the persecution of his Saints, as the persecution of himself. hI am Jesus, saith he, whom thou persecutest. Yea of God himself it is affirmed, as before we showed, that iin the afflictions of his people he himself was afflicted. or, because that place admitteth ka double reading, and to some therefore may seem doubtful; take that other place out of the holy History above also mentioned where when the Philistines and Ammonites grievously oppressed Gods people, it is said thatl his soul was grieved for the grievance of Israel. It grieved him to the very heart to see them so grieved; their grievance went to the very heart with him. I am not ignorant that these and the like are figurative and metaphorical expressions, mtaken from mans weakness, and used for the help of mans weakness, thereby to decipher to us such a disposition in God, that is yet wholly free and far from all taint and tang of such weakness, as they intimate in us. Howbeit, sure it is, that that God, who thus expresseth himself to be affected with the wrongs and sufferings of his Saints, cannot but with exceeding much dislike and displicence see and behold ought, wherewith he professeth himself so to be affected. A merciful God cannot endure any merciless carriage in man to man; and much less towards those, whom among men he most affecteth, nYe shall not afflict any widow, or any fatherless child: if any wise ye do, and they cry unto me, J will surely hear their cry, and my wrath shall be incensed:
who might rather have wished to have been slain before them, then to have survived to see that cruell execution done on them. Is it thus then with men? and is it not so with God? Sure of Christ it is said, that he is such ban ⟨p. 47⟩High-priest, as hath ca fellow-feeling of our infirmities. being, tho freed now from feeling, yet dnot free from fellow-feeling; and tho now above all passion, yet not voyd of compassion. For tho he suffer not now in himself, yet he suffereth in his. eSaul, Saul, saith he, why dost thou persecute me? and, fJ was hungry, and ye gave not me to eat: I was thirsty, and ye gave me not to drink: I was naked, and ye clad me not; sick & ye prison, & in visited me not. He is affected with what they feel, as if he suffered it in them, gwho professeth himself to suffer hunger, and thirst, and nakednesse, and sicknesse, and imprisonment in them: and who to Saul complaines of the persecution of his Saints, as the persecution of himself. hI am Jesus, saith he, whom thou persecutest. Yea of God himself it is affirmed, as before we shewed, that iin the afflictions of his people he himself was afflicted. or, because that place admitteth ka double reading, and to some therefore may seem doubtfull; take that other place out of the holy History above also mentioned where when the Philistins and Ammonites grievously oppressed Gods people, it is said thatl his soul was grieved for the grievance of Israel. It grieved him to the very heart to see them so grieved; their grievance went to the very heart with him. I am not ignorant that these and the like are figurative and metaphoricall expressions, m
dCompassio etiam cum impassibilitate perdurat. Bern. de grad. humil.
eActs 9.4. me, inqit, non meos. Aug. de sanct. 14. & de divers. 45. tanto nos affectu amare dignatur, ut qod nos patimur, ipse se pati testetur. Idem homil. 15.
is able to deliver you out of my hand? as being prone to presume, that it must needs be for want
⟨p. 43⟩
of power on Gods part, if they were not delivered, who had hazarded their lives in this cause.
Gods wrath, it is said, was incensed against Iobs three friends, (tho otherwise, for ought that appears in the story of them, good men) for the wrong they had done him in their over-harsh censures past on him. nor would God be pacified and reconciled again to them. untill they had reconciled themselves to him; untill they had satisfied him, and he made sute for them.
as if your selves were in bonds with them; and those that are ill intreated, hardly used, as being your selves also in the body; and lyable therefore to the like. Yea, I may well say as being in the same body, as well with the one, as in the same bonds with the other. For men of tender bowels, pitifull persons, do many times by compassion endure as much, sometime more, then those do, that do personally suffer; and are more affected and afflicted with the pains and sufferings of others▪ then are they themselves that suffer them. What I endure, (saith
paineth me not; that paineth me that thou endurest. Nor is it unlikely, but that he might well have quitted her with the like language, had his courage been equall. Certainly for
z[Greek or Hebrew]. En, Paete, non dolet. Dio. l. 60. ubi puerili errore, codices excusi, [Greek or Hebrew]. & interpres, viden', puer, me non dolere? & Zonar. tom. 2. ubi errore diverso, [Greek or Hebrew]. Ecce feri. qod feci, non dolet, i•qit, Sed qod tu facies, hoc mihi, Paete, dolet, Martial. epigr. 1.14.〈non-Latin alphabet〉. En, Paete, non dolet. Dio. l. 60. ubi puerili errore, codices excusi, 〈non-Latin alphabet〉. & interpres, viden', puer, me non dolere? & Zonar. tom. 2. ubi errore diverso, 〈non-Latin alphabet〉. Ecce feri. qod feci, non dolet, i•qit, Sed qod tu facies, hoc mihi, Paete, dolet, Martial. epigr. 1.14.
taken from mans weaknesse, and used for the help of mans weaknesse, thereby to decipher to us such a disposition in God, that is yet wholly free and far from all taint and tang of such weaknesse, as they intimate in us. Howbeit, sure it is, that that God, who thus expresseth himself to be affected with the wrongs and sufferings of his Saints, cannot but with exceeding much dislike and displicence see and behold ought, wherewith he professeth himself so to be affected. A mercifull God cannot endure any mercilesse cariage in man to man; and much lesse towards those, whom among men he most affecteth,
Ye shall not afflict any widow, or any fatherlesse child: if any wise ye do, and they cry unto me, J will surely heare their cry, and my wrath shall be incensed:
