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.
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
to 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.
and I will slay you with the Sword; and your wives shall be widows, and your children fatherless. And why will God be so fierce and fiery against such as so do? the reason followeth a little after; tho inferred on a less matter, the oppressing of the poor by retaining his pledge. oWhen he crieth to me I will hear, for I am merciful. ⟨p. 48⟩and as I love mercy, therefore; so I abhor cruelty; and will execute judgement without mercy on merciless men. pThere shall be judgement without mercy, saith the Apostle, unto those that show no mercy to others.
and I will slay you with the Sword; and your wives shall be widows, and your children fatherlesse. And why will God be so fierce and fiery against such as so do? the reason followeth a little after; tho inferred on a lesse matter, the oppressing of the poor by retaining his pledge. oWhen he crieth to me I will heare, for I am mercifull. ⟨p. 48⟩and as I love mercy, therefore; so I abhor cruelty; and will execute judgement without mercy on mercilesse men. pThere shall be judgement without mercy, saith the Apostle, unto those that shew no mercy to others.
Add hereunto, that, albeit it be qno injustice to pay cruel men in their own coin, (it is rno cruelty, saith one, if such be cruelly dealt with, as have dealt cruelly with others.) Yea it is not unjustly deemed sometime, a kind, not of sinjustice only, but of tcruelty, to spare such, and not to proceed with severity against them: Yet are merciful men wont to be moved with compassion even towards those that so suffer; tho they suff•• nothing, but what others have before suffered from them, and what themselves by such their doings have well deserved. Even the pains that malefactors suffer by the hand of justice are no pleasing object to a merciful mans eye. Tears have been seen to fall from the Judge when he was to sentence such, in commiseration of the delinquent, tho in consideration of his offence he were constrained to pass on him an heavy doom. Nor is it otherwise with God. when the whole world was so deeply defiled with sin, that it could not be cleansed but by a general deluge, as yit repented God, that he had made man; so zit grieved him at the heart, to consider with himself, that he must now destroy man again, whom he had so made. And when, by execution of justice, he cometh to a•ase himself of his adversaries, and to btake away as dross the cscummy part of his people, that the residue may be the purer, he goeth about it as with grief. And when he had dsold his people into the hands of their enemies, tho they suffered justly for their sins; enevertheless, saith the Psalmist, be considered, he took to heart, their affliction, when he heard their cry, uxand remembering ⟨p. 49⟩his covenant, according to the multitude of his mercies, he repented him of the evil, that he had inflicted on them for their sin.
Adde hereunto, that, albeit it be qno injustice to pay cruell men in their own coin, (it is rno cruelty, saith one, if such be cru•lly dealt with, as have dealt cruelly with others.) Yea it is not unjustly deemed sometime, a kind, not of sinjustice onely, but of tcruelty, to spare such, and not to proceed with severity against them: Yet are mercifull men wont to be moved with compassi•n even towards those that so suffer; tho they suff•• nothing, but what others have before suff•red from them, and what themselves by such their doings have well deserved. Even the pains that malefactors suffer by the hand of justice are no pleasing object to a mercifull mans eye. Teares have been seen to fall from the Judge when he was to sentence such, in commiseration of the delinquent, tho in consideration of his offence he were constrained to passe on him an heavy doom. Nor is it otherwise with God. when the whole world was so deeply defiled with sinne, that it could not be cleansed but by a generall deluge, as yit repented God, that he had made man; so zit grieved him at the heart, to consider with himself, that he must now destroy man again, whom he had so made. And when, by execution of justice, he commeth to a•ase himself of his adversaries, and to btake away as drosse the cscummy part of his people, that the residue may be the purer, he goeth about it as with grief. And when he had dsold his people into the hands of their enemies, tho they suffered justly for their sinnes;
q[Greek or Hebrew]. Demosth. contr. Mid.〈non-Latin alphabet〉. Demosth. contr. Mid.
r[Greek or Hebrew]. Eurip. Orest.〈non-Latin alphabet〉. Eurip. Orest.
s[Greek or Hebrew]. Antonin. l. 9. • 5. Aeqè iniqitas est, non punire nocentes, ac punire innocents. Rob. Grosthed. epist. 48. Non eris innocens, si aut punias eum, cui parcendum esset, •ut parcas ei, qi fuerat puniendus. Bern. ad Eugen. l. 2.〈non-Latin alphabet〉. Antonin. l. 9. • 5. Aeqè iniqitas est, non punire nocentes, ac punire innocentes. Rob. Grosthed. epist. 48. Non eris innocens, si aut punias eum, cui parcendum esset, •ut parcas ei, qi fuerat puniendus. Bern. ad Eugen. l. 2.
t[Greek or Hebrew] Improbis parcere crudelitas est. In doctorum Hebr. •nomis. Est misericordia saeviens; est & crudelitas parcens. Aug. ep. 54. [Greek or Hebrew]. Pythagor. apud Stob. c. 40. Bonis nocet, qisq•• malis pepercerit. P. Syrus. Parcit qisqe bonis, perdere vult malos. Cleobul. apud Auson. Dum paucis sceleratis parcunt, bonos omnes perditum eunt. Cato apud Salust. in Cavil.〈non-Latin alphabet〉 Improbis parcere crudelitas est. In doctorum Hebr. •nomis. Est misericordia saeviens; est & crudelitas parcens. Aug. ep. 54. 〈non-Latin alphabet〉. Pythagor. apud Stob. c. 40. Bonis nocet, qisq•• malis pepercerit. P. Syrus. Parcit qisqe bonis, perdere vult malos. Cleobul. apud Auson. Dum paucis sceleratis parcunt, bonos omnes perditum eunt. Cato apud Salust. in Ca•il.
In a word, fGod delighteth in doing good: gthou art good, saith he, and dost good:) that is most agreeable to his nature. and he is therefore called hthe father of mercies; tho the iGod also of vengeance; as if that flowed most naturally from him, khe hath it at home, as I may so say, from himself. but he delights not in punishing: that is forced as it were from him, and he forced upon it; the occasion, and first motive to it ariseth lfrom without, it cometh from the creature. mHe punisheth not nfrom the heart; or, with the heart. he goeth onot about it with a good will. it is pa grief to him, to be grievous to us: it is a pain to him to be punishing of us. qHe delighteth not, (himself rswears it) in the death of the sinner; whom he would srather have to repent and return, than to go on and suffer for his sin. And if it vex and grieve him, even to see wicked ones perish; or if to see his own tsuffer, tho deservedly, for their sins; how much more tenderly is he affected with those afflictions that his people wrongfully endure from the hatred and malice of wicked men?
In a word, fGod delighteth in doing good: gthou art good, saith he, and dost good:) that is most agreeable to his nature. and he is therefore called hthe father of mercies; tho the iGod also of vengeance; as if that flowed most naturally from him, khe hath it at home, as I may so say, from himself. but he delights not in punishing: that is forced as it were from him, and he forced upon it; the occasion, and first motive to it ariseth lfrom without, it commeth from the creature. mHe punisheth not nfrom the heart; or, with the heart. he goeth onot about it with a good will. it is pa grief to him, to be greivous to us: it is a pain to him to be punishing of us. qHe delighteth not, (himself rsweares it) in the death of the sinner; whom he would srather have to repent and return, than to go on and suffer for his sinne. And if it vex and grieve him, even to see wicked ones perish; or if to see his own tsuffer, tho deservedly, for their sinnes; how much more tenderly is he affected with those afflictions that his people wrongfully endure from the hatred and malice of wicked men?
k[Greek or Hebrew]. Domi habet. Ter. Adelph. 3.3. domi nascitur. Cic. ad Var•on.〈non-Latin alphabet〉. Domi habet. Ter. Adelph. 3.3. domi nascitur. Cic. ad Var•on.
lDe suo optimus, de nostro justus. Tertul. de resur. c. 14. optimus ex naturae proprietate, justus, ex causae necessitate. ibid.
oContra animum, & qasi invitus facit pater miserationum, ut affligat nos. Jun.
pEst pige• ad poenas Deus, est ad praemia velox: Qiqe dolet, qoties cogitur esse serox. Multa metu poenae, poenâ qi pauca coercet; Et jacit invitâ fulmina rara manu. Ovid. pont. 1.3. Qui cum triste aliquid statuit, fit trictis & ipse; Cuiqe ferè poenam sumere, poena sua est. ibid. 2.2. Torquetur ipse lenis, qando irascitur. Plin. jun. l. 9. ep. 21.
All which laid together, whether we shall consider the sundry relations and tials that Gods people have unto God, or the affection and disposition that he beareth unto them; we cannot but conclude, that he cannot endure, without much dislike and displeasure, to behold any wrong or grievance done unto them.
All which laid together, whether we shall consider the sundry relations and tials that Gods people have unto God, or the affection and disposition that he beareth unto them; we cannot but conclude, that he cannot endure, without much dislike and displeasure, to behold any wrong or greivance done unto them.
For first, may some say, these relations that you here mention,1⟨p. 50⟩and the dispositions that you speak of, are such as concern only the faithful; nor can any other then such lay any just claim thereunto: whereas the passage of Scripture you treat of, is by your self affirmed to extend it self unto the whole body of that people of whom it was uttered, consisting of both sorts, as well unfaithful as faithful, as well bad as good.
For first, may some say, these relations that you here mention,1⟨p. 50⟩and the dispositions that you speak of, are such as concern onely the faithfull; nor can any other then such lay any just claim thereunto: whereas the passage of Scripture you treat of, is by your self affirmed to extend it self unto the whole body of that people of whom it was uttered, consisting of both sorts, as well unfaithfull as faithfull, as well bad as good.
To this I answer, first, that even those wicked and unfaithful ones,1 being members of the body politic of that people, which at that time was Gods Church, yea his only visible Church, for ought we know; were as the adross that is mixed with the good metal, while it remaineth yet unrefined; as the bchaff that lieth blended with the grain, while it abideth in the floor; as thec weeds, that grow until harvest time, among the bread-corn in the field. And as the metallist keeps carefully the whole lump together, consisting of dross and good metal, until it be tried, not for the dross sake, but for the good oar, with which it lieth in one lump; and the husbandman diligently fenceth the field, wherein dcorn and weeds grow together, not for the weeds, but for the corn, among which they grow; and hath a care of the whole heap, tho containing, it may be, more chaff, then pure grain, until the fan or screen have severed the one from the other, not for the chaff sake, but for the grain, wherewith it lieth mingled in one heap: so doth Gods care and compassion extend it self to the whole body of his people, tho consisting of mixed multitudes; (not unlike the efi•ld that hath fweeds in it as well as good corn; and the (g) drag-net, that draweth along with it as well trash as good fish;) not so much in regard of those unsound ones among them, as in respect to the better sort among whom they abide. He that (l) blessed Labans house, tho an idolater, for Jacob; and iPotiphers ▪ tho an uncircumcised Egyptian, for Joseph; doth preserve and protect such wicked ones as live mixed among his in one body with them,h out of his tender ⟨p. 51⟩respect unto those among whom they live.k Pray for, and seek, saith he, the peace of the place ye abide in. for by the peace of it shall ye have peace. If God afford continued peace unto Babel, for his own peoples peace, that lived, tho as captives and exiles, among them, that they might be the quieter: no marvel, if he afford safeguard unto those bad ones, that are as embarked in the same ship with his Saints; (the Lord, saith the Angel to Paul, lhath given thee the lives of all that sail with thee.) whereas good and bad so membarked, are like to endure the same storms, to enjoy the same calms, and to be either wrecked or saved, either with other. nEvil, saith the Psalmist, shall hunt the violent dealer to destruction.
To this I answer, first, that even those wicked and unfaithfull ones,1 being members of the body politick of that people, which at that time was Gods Church, yea his onely visible Church, for ought we know; were as the adrosse that is mixt with the good metall, while it remaineth yet unrefined; as the bchaffe that lieth blended with the grain, while it abideth in the floor; as thec weeds, that grow untill harvest time, among the bread-corn in the field. And as the metalist keeps carefully the whole lump together, consisting of drosse and good metall, untill it be tried, not for the drosse sake, but for the good oare, with which it lieth in one lump; and the husbandman diligently fenceth the field, wherein dcorn and weeds grow together, not for the weeds, but for the corn, among which they grow; and hath a care of the whole heap, tho containing, it may be, more chaffe, then pure grain, untill the fan or screen have severed the one from the other, not for the chaffe sake, but for the grain, wherewith it lieth mingled in one heap: so doth Gods care and compassion extend it self to the whole body of his people, tho consisting of mixt multitudes; (not unlike the efi•ld that hath fweeds in it as well as good corn; and the (g) d•ag-net, that draweth along with it as well trash as good fish;) not so much in regard of those unsound ones among them, as in respect to the better sort among whom they abide. He that (l) blessed Labans house, tho an idolater, for Iacob; and iPotiphers ▪ tho an uncircumcised Egyptian, for Iaseph; doth preserve and protect such wicked ones as live mixt among his in one body with them,h out of his tender ⟨p. 51⟩
f[Greek or Hebrew]. non viciae. qod est granum utile. nec [Greek or Hebrew], lolium, ut Suid••, peculiariter sic dictum▪ nisi si cum Hesychio (ex Theophr. hist. plant. lib. 8. cap. 5.) [Greek or Hebrew] intelligamus. sed generalius, [Greek or Hebrew], ut Etymologus, qae inter sata sponte suâ provenire solent, herbae noxiae & inutiles. non tamen, qasi [Greek or Hebrew], ut ille, sic dicta. sed ab Arabico [Greek or Hebrew] zevanan. Schindler. itaqe malas herbas rectè verterunt Lu•herus & Castalio. nos uno verbo Anglicè weeds dicimus. nec assentiri possum Brederodio, qi apud Scultetum observ. in Matth. c. 37. de frugum corruptelis exponit, qae in messe praeter paleam & pulverem producunt nihil▪ qo enim modo seminari possunt, qae semensuum nullum habent?〈non-Latin alphabet〉. non viciae. qod est granum utile. nec 〈non-Latin alphabet〉, lolium, ut Suid••, peculiariter sic dictum▪ nisi si cum Hesychio (ex Theophr. hist. plant. lib. 8. cap. 5.) 〈non-Latin alphabet〉 intelligamus. sed generalius, 〈non-Latin alphabet〉, ut Etymologus, qae inter sata sponte suâ provenire solent, herbae noxiae & inutiles. non tamen, qasi , ut ille, sic dicta. sed ab Arabico zevanan. Schindler. itaqe malas herbas rectè verterunt Luherus & Castalio. nos uno verbo Anglicè weedes dicimus. nec assentiri possum Brederodio, qi apud Scultetum observ. in Matth. c. 37. de frugum corruptelis exponit, qae in messe praeter paleam & pulverem producunt nihil qo enim modo seminari possunt, qae semensuum nullum habent?
The whole heard, ye know, is oft hunted, till the game be singled. and as Gods wrath may pursue oa whole State for one Abimelech; pa whole Army for one Achan; qa whole Fleet for one Jonah. so on the other side, ra whole City may be saved for one Lot, sa whole State of bad for some ten good, yea tfor but one or two righteous. uGod remembered Noah, and the cattle, and every living thing that was with him in the Ark. xGod for our sakes takes care even of your cattle, and of our chattels. yea not the Israelites cattle only, but even the zwild beasts themselves also fared the better, for the people of God, while they passed through the wilderness; making use of, and receiving benefit by, those springs and streams of water, that for Gods people were broke up and sent abroad to relieve and refresh them in their passage. *Many benefits do the wicked share in with the good, that were principally intended for the good, while they remain and abide as in one body with them.
The whole heard, ye know, is oft hunted, till the game be singled. and as Gods wrath may pursue oa whole State for one Abimelech; pa whole Army for one Achan; qa whole Fleet for one Ionah. so on the other side, ra whole City may be saved fot one Lot, sa whole State of bad for some ten good, yea tfor but one or two righteous. uGod remembred Noah, and the cattell, and every living thing that was with him in the Arke. xGod for our sakes takes care even of your cattell, and of our chattels. yea not the Israelites cattell onely, but even the zwild beasts themselves also fared the better, for the people of God, while they passed through the wildernesse; making use of, and receiving benefit by, those springs and streams of water, that for Gods people were broke up and sent abroad to relieve and refresh them in their passage. *Many benefits doe the wicked share in with the good, that were principally intended for the good, while they remain and abide as in one body with them.
pJosh▪ 7.•, 5, 1•. Etiam unius facinus pestis fuit multorum. Salvian. de provid. lib. 7.Iosh▪ 7.•, 5, 1•. Etiam unius facinus pestis fuit multorum. Salvian. de provid. lib. 7.
qJon. 1.12. vetabo qui sacrum Vulgarit, sub iisdem sit trabibus, fragilemque mecum Solvat phaselum. shape Diespiter neglectus incesto addidit integrum. Hor carm. 3.2.Ion. 1.12. vetabo qui sacrum Vulgarit, sub iisdem sit trabibus, fragilemque mecum Solvat phaselum. sape Diespiter neglectus incesto addidit integrum. Hor carm. 3.2.
x[Greek or Hebrew]. Propter nos & nostra curat. Theodoret. qaest in Gen. 52.〈non-Latin alphabet〉. Propter nos & nostra curat. Theodoret. qaest in Gen. 52.
Secondly, I answer, that even those evil and unsound ones,1 tho no covenant-keepers, yet are in acovenant with God; and in regard of outward profession, of the number of Gods people. ⟨p. 52⟩bMy people, saith God, have forgotten me, days without number, time out of mind. and cMy people have exchanged their glory for a thing of no use. or, dthat cannot profit, that can do them no good, can stand them in no steed. his people he calleth them still, tho they had forgotten him, tho they had exchanged him for ean idol. And albeit such by their sinful courses do make forfeiture of their right to and interest in those privileges, that appertain to Gods faithful people; yet God doth not always instantly take advantage of that their forfeiture, but continueth his mercy and goodness even to such, notwithstanding their ill desert. Tho fJoas the son of Jehoabaz did that that was evil in Gods sight, and departed not from the sins of Jeroboam, that made Israel to sin, but went on obstinately therein; yet when Hazael the Aramite oppressed Israel, God was gracious to them, and had respect unto them, for his covenant with Abraham, Isaac, and Jacob; and would not destroy them, nor cast them out of his presence and protection as yet. And albeit gJeroboam the second his son, took the same courses, and brought on himself the like judgements; yet when God saw the affliction of Israel, that it was very bitter; and that there was hnot any shut up or left; scarce any left either in hold, or abroad; either under restraint, or left at large; nor any helper to Israel; as no power from within, so no aid from without; and he had not resolved yet to blot out the name of Israel from under Heaven, to make an utter riddance of them: he saved them by the hand of Jeroboam; by kthe ministry of an ungodly King he delivered an ungodly people.
Secondly, I answer, that even those evill and unsound ones,1 tho no covenant-keepers, yet are in acovenant with God; and in regard of outward profession, of the number of Gods people. ⟨p. 52⟩bMy people, saith God, have forgotten me, daies without number, time out of mind. and cMy people have exchanged their glory for a thing of no use. or, dthat cannot profit, that can do them no good, can stand them in no steed. his people he calleth them still, tho they had forgotten him, tho they had exchanged him for ean idol. And albeit such by their sinfull courses do make forfeiture of their right to and interest in those priviledges, that appertain to Gods faithful people; yet God doth not alwaies instantly take advantage of that their forfeiture, but continueth his mercy and goodnesse even to such, notwithstanding their ill desert. Tho fJoas the sonne of Iehoabaz did that that was evill in Gods sight, and departed not from the sinnes of Jeroboam, that made Israel to sinne, but went on obstinately therein; yet when Hazael the Aramite oppressed Israel, God was gracious to them, and had respect unto them, for his covenant with Abraham, Isaac, and Iacob; and would not destroy them, nor cast them out of his presence and protection as yet. And albeit gIer•boam the second his sonne, tooke the same courses, and brought on himself the like judgements; yet when God saw the affliction of Israel, that it was very bitter; and that there was hnot any shut up or left; scarce any left either in hold, or abroad; either under restraint, or left at large; nor any helper to Israel; as no power from within, so no ayd from without; and he had not resolved yet to blot out the name of Israel from under Heaven, to make an utter riddance of them: he saved them by the hand of Jeroboam; by
Now thus dealeth God also oft times in regard of his own honour, that seems nearly to be touched, when those that are deemed his, and are esteemed to have relation unto him, are left and given up to the wicked, who acknowledge not him, unto whom they profess, and are deemed to belong. lMy name, saith God, is blasphemed, while my people is oppressed. and, mThese, say they in derision, tho captived for their sin, are Gods people, that are gone out of his Land. When the Syrian King came with a very puissant army against Ahab (tho nan idolater, and one ⟨p. 53⟩that had osold himself to sin, yet) being King then of Israel, still accounted Gods people; pDoest thou see, saith God by his messenger to him, this great multitude? I will deliver them all this day into thine hand. that it may be known, that I am the Lord. and so qaccordingly he did. And again, when rthe Syrians told their Lord, that the God of Israel is God of the, hills ▪ (for so we may well read the words sby good warrant from God himself) but not of the plain: and that this was the reason why they prevailed against them when the battle was fought on the hills; but they should be sure to have the better of them, if they fought with them on the plain; God sends Ahab a second message, tbecause the Syrians say, The Lord is God of the hills, but not God of the valleys; therefore will I deliver this great multitude into thine hands: and it shall be known that I am the Lord. God would save them, tho wicked ones, and unworthy of ought and give them victory against their blasphemous enemies; to save, his own credit, and maintain his own honour.
Now thus dealeth God also oft times in regard of his own honour, that seemes neerly to be touched, when those that are deemed his, and are esteemed to have relation unto him, are left and given up to the wicked, who acknowledge not him, unto whom they professe, and are deemed to belong. lMy name, saith God, is blasphemed, while my people is oppressed. and, mThese, say they in derision, tho captived for their sinne, are Gods people, that are gone out of his Land. When the Syrian King came with a very puissant army against Ahab (tho nan idolater, and one ⟨p. 53⟩that had osold himself to sinne, yet) being King then of Israel, still accounted Gods people; pDoest thou see, saith God by his messenger to him, this great multitude? I will deliver them all this day into thine hand. that it may be known, that I am the Lord. and so qaccordingly he did. And again, when rthe Syrians told their Lord, that the God of Israel is God of the, hils ▪ (for so we may well read the words sby good warrant from God himself) but not of the plain: and that this was the reason why they prevailed against them when the battle was fought on the hils; but they should be sure to have the better of them, if they fought with them on the plain; God sends Ahab a second message, tbecause the Syrians say, The Lord is God of the hils, but not God of the valleys; therefore will I deliver this great multitude into thine hands: and it shall be known that I am the Lord. God would save them, tho wicked ones, and unworthy of ought and give them victory against their blasphemous enemies; to save, his own credit, and maintain his own honour.
Hereunto may be added, that even for their profession, men, tho not inwardly sound, yet may outwardly suffer. Men may persecute piety even where it is not, in an hypocrite: and wrong Christ even in those, who in truth are none of his, nor have part in him: and dishonour God in those, whom uhe doth not own, or acknowledge, because false-hearted, or loose-lived. A man may suffer for wearing a Noble mans livery, tho but bought at the brokers, if he fall into the hands of some adverse party: and a servant or retainer in like case fare the worse for having his Masters cloth or cognizance about him; tho he have been for his misdemeanours discharged of his service; and much more, if tho being in no grace or favour at all with him, he do yet retain, or profess himself to retain still un•o him. In like manner may a man suffer, yea many so do, as well inwardly rotten-hearted, as outwardly debauched, for xthe profession they make of piety, and for pretending to that interest in God, which yet in truth they have not. whom God may therefore, and doth oft afford protection unto, in regard not only that they suffer wrongfully, being out of malice oppugned, but that himself suffereth in them, being therefore maligned, because they are esteemed to have some special relation to him.
Hereunto may be added, that even for their profession, men, tho not inwardly sound, yet may outwardly suffer. Men may persecute piety even where it is not, in an hypocrite: and wrong Christ even in those, who in truth are none of his, nor have part in him: and dishonour God in those, whom uhe doth not own, or acknowledge, because false-hearted, or loose-lived. A man may suffer for wearing a Noble mans livery, tho but bought at the brokers, if he fall into the hands of some adverse party: and a servant or retainer in like case fare the worse for having his Masters cloth or cognizance about him; tho he have been for his misdemeanors discharged of his service; and much more, if tho being in no grace or favour at all with him, he doe yet retain, or professe himself to retain still un•o him. In like manner may a man suffer, yea many so doe, as well inwardly rotten-hearted, as outwardly debauched, for xthe profession they make of piety, and for pretending to that interest in God, which yet in truth they have not. whom God may therefore, and doth oft afford protection unto, in regard not onely that they suffer wrongfully, being out of malice oppugned, but that himself suffereth in them, being therefore maligned, because they are esteemed to have some speciall relation to him.
In these respects therefore it may truly be said, that God cannot, but with a wrathful eye, endure to see wrongs and reproaches offered unto the main body of his people, tho there be many among them, that have no such special interest in him, as the better sort of them have, whom he principally respecteth, but either profess, or are deemed only, in truth to be his.
In these respects therefore it may truly be said, that God cannot, but with a wrathfull eye, endure to see wrongs and reproaches offred unto the main body of his people, tho there be many among them, that have no such speciall interest in him, as the better sort of them have, whom he principally respecteth, but either professe, or are deemed onely, in truth to be his.
1But again it may be objected, that God is oft read to have adelivered up his people into the hands of their enemies; yea to have bleft his, even the best of them, such as have been highest in his favour and deepest in his books unto the malice and cruelty of their inhumane adversaries. hence those grievous complaints of Gods people, that cGod had sold them for nought, made them a reproach and scorn to their neighbours round about them, that for his sake they were daily, or dincessantly slaughtered; and that all this they had endured, while he stood by and elooked on, as if he regarded not, either them, or the cruelty exercised on them. and how then, may some say, is it affirmed, that God cannot endure to see any wrong done to his?
1But again it may be objected, that God is oft read to have adelivered up his people into the hands of their enemies; yea to have bleft his, even the best of them, such as have been highest in his favour and deepest in his books unto the malice and cruelty of their inhumane adversaries. hence those grievous complaints of Gods people, that cGod had sold them for nought, made them a reproach and scorn to their neighbours round about them, that for his sake they were daily, or dincessantly slaughtred; and that all this they had endured, while he stood by and elooked on, as if he regarded not, either them, or the cruelty exercised on them. and how then, may some say, is it affirmed, that God cannot endure to see any wrong done to his?
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:
ePsal. 106.43, 45. Etiam qos injuriae invisos faciunt, gratiosos miseriae […] c. 3.Psal. 106.43, 45. Etiam qos injuriae invisos faciunt, gratiosos miseriae 〈…〉 c. 3.
u[Greek or Hebrew]. Pindar. Nem: 4. Non •st injuria, pati qod feceris. Sen. de ira. l. 2. c. 30.〈non-Latin alphabet〉. Pindar. Nem: 4. Non •st injuria, pati qod feceris. Sen. de ira. l. 2. c. 30.
x[Greek or Hebrew]. Lucian. Phalar. 1.〈non-Latin alphabet〉. Lucian. Phalar. 1.
rJurat nobis, per qem juremus: nec potest ab ipso qisqam falli, quo invocato non licet impune mentiri. Cassiodor. Var. lib. 8. ep. 3.
sRedire mavult, qam perire. Gull. Malm. gest. Angl. l. 2. c. 10. suffundere maluit hominis sanguinem qam effundere. Tertul. apolog.Redire mavult, qam perire. Gul. Malm. gest. Angl. l. 2. c. 10. suffundere maluit hominis sanguinem qam effundere. Tertul. apolog.
t[Greek or Hebrew]. Aeschyl. suppl. [Greek or Hebrew]. Herodian. l. 4. Inclinat animus qo sors deterior trahit. Sen. Theb. 3. Miseros magis fortuna conciliat suis. ibid.〈non-Latin alphabet〉. Aeschyl. suppl. 〈non-Latin alphabet〉. Herodian. l. 4. Inclinat animus qo sors deterior trahit. Sen. Theb. 3. Miseros magis fortuna conciliat suis. ibid.
Pray for, and seeke, saith he, the peace of the place ye abide in. for by the peace of it shall ye have peace. If God afford continued peace unto Babel, for his own peoples peace, that lived, tho as captives and exiles, among them, that they might be the quieter: no marvell, if he afford safeguard unto those bad ones, that are as imbarked in the same ship with his Saints; (the Lord, saith the Angell to Paul,
m[Greek or Hebrew]. Aristaen. l. 1. •p. 17 [Greek or Hebrew]. Basil. epist. 51. [Greek or Hebrew]. Philo de provid. apud Euseb. pr•par. l. 8. c. 14• In eadem es n•vi. Cicer. ad Cur. l. 2. eadem navy vecti, periculorum sunt suturi participes. Ammian. lib. 30. c. 12.〈non-Latin alphabet〉. Aristaen. l. 1. •p. 17 〈non-Latin alphabet〉. Basil. epist. 51. 〈non-Latin alphabet〉. Philo de provid. apud Euseb. pr•par. l. 8. c. 14• In eadem es n•vi. Cicer. ad Cur. l. 2. eadem navi vecti, periculorum sunt suturi participes. Ammian. lib. 30. c. 12.
*Deus malis qoqe multa tribuit. sed illa bonis paraverat. contingunt autem etiam malis, qia separari non possunt. Satius est autem prodesse malis propter bonos, qam bonis deesse propter malos. Sen. de ben. l. 4. c. 28.
. tam in urbe, qam in agro, tam domi, qam peregre agens. Calv. nihil posse aut captivum, aut qi hostium manus evaserit. Jun. neminem esse, ut •lausum in arcibus, aut in captivitarem non abductum. Utabl. nihil esse; actum de eis esse tam qi in hostium manu conclusi tenebantur, qam qi manus eorum evaserant. Pisc.
Deut. 32.36. 2 Kings 14.14. & 21.21. Nec domi conclusus, nec in agro derelictus. R. Levi. tam in urbe, qam in agro, tam domi, qam peregre agens. Calv. nihil posse aut captivum, aut qi hostium manus evaserit. Jun. neminem esse, ut •lausum in arcibus, aut in captivitarem non abductum. Vtabl. nihil esse; actum de eis esse tam qi in hostium manu conclusi tenebantur, qam qi manus eorum evaserant. Pisc.
