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.
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
the 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?
1To this, in way of answer thereunto, we return; first, that God oft times suffereth such things to befall his servants for their sins; and fmakes use of wicked men, as of scourges, to chastise his children with for their excesses. In which his dealing he hath an eye, not to them alone, whom he doth so chastise, nor to those alone, gwhose good also in such his chastisements he intendeth,h while he maketh those whom he so chastiseth, examples of more cautious and circumspect carriage to others; but he hath an eye also to himself, and to his own credit. For howsoever it is true indeed, as hath been said, that wicked men take occasion to question his power and his providence over his, when they see them so to suffer: yet it would redound much more ito his dishonour another way, if he should suffer those, that are esteemed his people, his servants, his children, to go unpunished, or unchastised, when they sin. for should he so do, he would be deemed to be a patron of impiety, of impurity, of iniquity; a maintainer of his in the practise of such things. And surely, as ⟨p. 55⟩Gods name is oft dishonoured by the sufferings of his servants; so much more also by their sins. kBecause, saith Nathan to David, thou hast set light by Gods word, in taking the wife of Uriah,m and slaying him by the sword of the children of Ammon; therefore the sword shall never depart from thine house; and I will raise up one out of thine own bowels, that shall abuse thy wives in the sight of all Israel. and again, lbecause thou hast hereby given the enemies of God occasion to blaspheme, the child that was born in adultery shall surely die. Neither could David with all his fasting and prayer, and more then ordinary humiliation, get that heavy doom revoked.
1To this, in way of answer thereunto, we return; first, that God oft times suffreth such things to befall his servants for their sinnes; and fmakes use of wicked men, as of scourges, to chastise his children with for their excesses. In which his dealing he hath an eye, not to them alone, whom he doth so chastise, nor to those alone, gwhose good also in such his chastisements he intendeth,h while he maketh those whom he so chastiseth, examples of more cautious and circumspect cariage to others; but he hath an eye also to himself, and to his own credit. For howsoever it is true indeed, as hath been said, that wicked men take occasion to question his power and his providence over his, when they see them so to suffer: yet it would redound much more ito his dishonour another way, if he should suffer those, that are esteemed his people, his servants, his children, to go unpunished, or unchastised, when they sinne. for should he so doe, he would be deemed to be a patron of impiety, of impurity, of iniquity; a maintainer of his in the practise of such things. And surely, as ⟨p. 55⟩Gods name is oft dishonoured by the suffrings of his servants; so much more also by their sinnes. kBecause, saith Nathan to David, thou hast set light by Gods word, in taking the wife of Uriah,m and slaying him by the sword of the children of Ammon; therefore the sword shall never depart from thine house; and I will raise up one out of thine own bowels, that shall abuse thy wives in the sight of all Israel. and again, lbecause thou hast hereby given the enemies of God occasion to blaspheme, the child that was born in adultery shall surely die. Neither could David with all his fasting and prayer, and more then ordinary humiliation, get that heavy doome revoked.
iRom. 2.24. In nobis Christus patitur opprobrium, in nobis patitur lex Christiana maledictum. Ecce qales sunt, inqïunt, qi Christum colunt. talis est sect•, qales & sectatores. hoc sunt, qod docentur. si bona discerent, boni essent. sancta à Christiania fierent, si Christus sancta docu•sset. aestimari de cultoribu• potest ille qi colitur. qom••o bonus magister est, cujus tam malos videmus esse discipulos? Salvian. de pro••d. l. 4. c. 11.
Howbeit, tho for such and other the like causes, God gave the wicked sometime power over his; yet the cruelty that in such cases they exercise on his people, is not in regard thereof any whit the less odious and offensive in Gods sight; as himself also expressly avoweth. nO Assur, saith he▪ or, oWoe to Assur, the rod of my wrath; the rod, wherewith in my wrath I have chastised my people▪ptho the staff of mine indignation be in their hand, albeit I make use of him at present as an instrument, for mine own ends and purposes, in the execution of my wrath, yet woe be to him for all that. qI shall send him indeed against a rprofane Nation, a people whom I am displeased with; furnished with a commission to take the spoil and the prey; and to trea• them down, rlike mire in the street. sbut he meaneth not so; he minds nothing less; but it is in his heart to destroy, and to cut off Nations not a few. his intendment is only to advance himself, and to enlarge his dominions, by the ruins of other people. he little dreameth of doing God any service herein. and twhen God therefore hath by him wrought his own work upon Zion, he will then punish him also for his proud and stout heart, and his high looks. when he hath done chastising his children by him, he will uthrow the rod, wherewith he chastised them, into the fire. And of Babel; xI was wroth with my people; and gave them into thine hands: and thou yshowedst them no mercy; but even zupon the aged, not regarding their age, didst thou lay an heavy yoke ▪ Thus aIsrael became as a scattered sheep: the Lions chased him: first Assur wasted him; and after that the King of Babel bbrake his very bones. But what followeth? cTherefore th••⟨p. 56⟩saith the Lord •f hosts, the God of Israel; even he that delivered them into the hands of either, Behold, as I punished the King of Assur; so will I punish the King of Babel. and dWoe then to him that spoiled, when himself was not spoiled: for when he shall cease to spoil others, others shall spoil him. and eas Babel hath served her self on other nations, and Gods people among the rest, so ma•y nations shall serve themselves on Babel. when as God hath used them ffor executioners of his wrath and indignation upon others: so will he use others as instruments of his just judgement upon them, geven for those things that by his just judgement, tho to them unknown, they have done.
Howbeit, tho for such and other the like causes, God gave the wicked sometime power over his; yet the cruelty that in such cases they exercise on his people, is not in regard thereof any whit the lesse odious and offensive in Gods sight; as himself also expressely avoweth. nO Assur, saith he▪ or, oWo to Assur, the rod of my wrath; the rod, wherewith in my wrath I have chastised my people▪ptho the staf of mine indignation be in their hand, albeit I make use of him at present as an instrument, for mine own ends and purposes, in the execution of my wrath, yet wo be to him for all that. qI shall send him indeed aga•nst a rprophane Nation, a people whom I am displ•ased with; furnished with a commission to take the spoil and the prey; and to trea• them down, rlike mire in the street. sbut he meaneth not so; he minds nothing lesse; but it is in his heart to destroy, and to cut off Nations not a few. his entendement is onely to advance himself, and to enlarge his dominions, by the ruines of other people. he little dreameth of doing God any service herein. and twhen God therefore hath by him wrought his own work upon Sion, he will then punish him also for his proud and stout heart, and his high looks. when he hath done chastising his children by him, he will uthrow the rod, wherewith he chastised them, into the fire. And of Babel; xI was wroth with my people; and gave them into thine hands: and thou y
1Secondly, God leaveth his sometime to the malice and cruelty of the enemy, for the trial and exercise of his grace in them. For sundry graces of Gods children, as their faith, their patience, their courage, their confidence, are as the stars, that hlie hid in the day, but shine forth in the night. appear not, to speak of, in times of prosperity; but have their chief lustre in times of adversity and trouble, do most appear, when they are most opposed. The light of fire is least seen by day: and the pillar therefore that conducted the Israelites in their march, appeared ias a cloud by day, as fire by night. and the fire burneth dimmest, when the sun shineth most upon it. kNor is the Physicians skill known in time of health; lnor the Mariners skill seen in a calm; (m)nor the Soldiers valour and worth, in times of peace, when he is out of action; nor any mans patience unless he be crossed; onor his courage, until he meet with some strong opposition, ⟨p. 57⟩nuntil he be put to some straight. pYe have heard of Jobs patience; saith the Apostle. but we had never heard of it, had Job always continued in the same constant tenor of a quiet and comfortable estate, had he never been laid so low, & so qafflicted as he was, by the malice of Satan, and the unkind carriage of his friends. But on the other side, the darker the room is, the clearer the candle burneth, and the brighter the fire: the more dangerous and desperate the disease is, the more is the Physicians art manifested in the cure of it: the more violent and impetuous the storm is, the more is the Mariners skill showed, in carrying his ship through it with safety: the hotter the fight or service is, the more will the valour of the soldier appear, in his standing constantly and undauntedly to it, whatsoever the issue be: the heavier the cross, and the greater the danger, the more is the rpatience and courage of that man seen, that shall quietly bear and undergo the one, and that shall cheerfully and confidently carry himself in the other. the greater Jobs sufferings and distresses were, the more evidently, and eminently did the excellency of his heroic spirit shine and show it self forth in them.
1Secondly, God leaveth his sometime to the malice and cruelty of the enemy, for the triall and exercise of his grace in them. For sundry graces of Gods children, as their faith, their patience, their courage, their confidence, are as the stars, that hlie hid in the day, but shine forth in the night. appear not, to speak of, in times of prosperity; but have their cheif luster in times of adversity and trouble, doe most appear, when they are most opposed. The light of fire is least seen by day: and the pillar therefore that conducted the Israelites in their march, appeared ias a cloud by day, as fire by night. and the fire burneth dimmest, when the sunne shineth most upon it. kNor is the Physitians skill known in time of health; lnor the Mariners skill seen in a calm; (m)nor the Souldiers valour and worth, in times of peace, when he is out of action; nor any mans patience unlesse he be crossed; onor his courage, untill he meet with some strong opposition, ⟨p. 57⟩nuntill he be put to some straight. pYe have heard of Jobs patience; saith the Apostle. but we had never heard of it, had Job alwayes continued in the same constant tenour of a quiet and comfortable estate, had he never been laid so low, & so qafflicted as he was, by the malice of Satan, and the unkind cariage of his friends. But on the other side, the darker the room is, the clearer the candle burneth, and the brighter the fire: the more dangerous and desperate the disease is, the more is the Physitians art manifested in the cure of it: the more violent and impetuous the storm is, the more is the Mariners skill shewed, in carrying his ship through it with safety: the hotter the fight or service is, the more will the valour of the souldier appear, in his standing constantly and undauntedly to it, whatsoever the issue be: the heavier the crosse, and the greater the danger, the more is the
1Answer 2.
h[Greek or Hebrew]. Proverb. Stellae interdiu latent, noctu emicant. ita vera virtus non apparet in prosper••, eminet in adversis. Bern. in Cant. 27. Qae latet, inqe bonis cessat non cognita rebus, Apparet vireus, arguitur•e mali•. Nas•. •rist. 4.3.〈non-Latin alphabet〉. Proverb. Stellae interdiu latent, noctu emicant. ita vera virtus non apparet in prosper••, eminet in adversis. Bern. in Cant. 27. Qae latet, inqe bonis cessat non cognita rebus, Apparet vireus, arguitur•e mali•. Nas•. •rist. 4.3.
kAr•tur, Typhi, jacet, sinon si• in aeqore fluctus. Si valeant homines, ars tua, Phoebe, jacet. Naso trist. 4.3.
l[Greek or Hebrew]· Lucian. de amic. Gubernatoris artem trànqillum mare, & obseqens ven•us non ostendit: adversi aliqid incurrat oportet, qod animum probet. Sen. ad Marc. c. 5.〈non-Latin alphabet〉· Lucian. de amic. Gubernatoris artem trànqillum mare, & obseqens ven•us non ostendit: adversi aliqid incurrat oportet, qod animum probet. Sen. ad Marc. c. 5.
(m)Gubernatorem in tempestate, in acie militem intellig••. Idem de provid. c. 4.
Again, as the spirits of men are not seen so much as in such cases; so nor are they tried so thoroughly as by occasions of this kind. There is no trial of a soldier, whether he be courageous or a coward, but in the field, and in fight. the veriest dastard can at court, and in company word it and brave it, as well as the stoutest and valiantest champion that is. but bring them to saction; and that will soon distinguish them, and determine, if any be, the doubt. Nor is the sincerity of mens hearts to Godward, so thoroughly by ought tried, as by constant standing in times of opposition and persecution, to his cause. The tblade on the stony ground, makes as fair a show, tho it have no deep rooting, as that that is well rooted in the good ground, until the height of summer come; but then the beat of the sun shining forth in his strength, parcheth up the one, when it impaireth not, but cherisheth the other. The uchaff stayeth together with the grain in the floor, until the winnowing time come; but then xthe wind of the fan or sheet carrieth the light chaff away; and it flies before it out of the floor, when as the grain ⟨p. 58⟩*having weight stayeth and abideth still by it. yEarthen pots guilt over, when they stand on the cup-board zamong massive plate, may not be discerned the one from the other by the eye: but when they come to the scouring, being rubbed to the purpose, the one, its surface failing, will show what it is, when as the other will be sure to appear still the same that before it made show of. drossy and base stuff oft makes as fair and goodly a show as rich oar; and counterfeit slips, as currant coin; until they come ato the test the one, to the touch-stone the other. When the Devil accused Job to God for a counterfeit; How will that, saith God, appear? why? bIt is not for nothing that he feareth thee, saith Satan. he serveth thee now, but to serve his turn upon thee. thou hast enriched him; and heapest still more and more upon him: and thou hast hedged him in; set such a strong fence about him and his estate, that nothing can break in upon him to disturb or annoy him. and no marvel then, if he be willing to serve so bountiful a master, to live in obedience to so careful and powerful a protector. he knows not how, or where to mend himself.
Again, as the spirits of men are not seen so much as in such cases; so nor are they tried so thoroughly as by occasions of this kind. There is no triall of a souldier, whether he be couragious or a coward, but in the field, and in fight. the veriest dastard can at court, and in company word it and brave it, as well as the stoutest and valiantest champion that is. but bring them to saction; and that will soon distinguish them, and determine, if any be, the doubt. Nor is the sincerity of mens hearts to Godward, so thoroughly by ought tried, as by constant standing in times of opposition and persecution, to his cause. The tblade on the stony ground, makes as fair a shew, tho it have no deep rooting, as that that is well rooted in the good ground, untill the height of sommer come; but then the beat of the sunne shining forth in his strength, parcheth up the one, when it impaireth not, but cherisheth the other. The uchaffe stayeth together with the grain in the floar, untill the winowing time come; but then xthe wind of the fan or sheet carrieth the light chaffe away; and it flies before it out of the floor, when as the grain ⟨p. 58⟩*having weight staieth and abideth still by it. yEarthen pots guilt over, when they stand on the cup-board zamong massie plate, may not be discerned the one from the other by the eye: but when they come to the scouring, being rubbed to the purpose, the one, its surface failing, will shew what it is, when as the other will be sure to appear still the same that before it made shew of. drossie and base stuffe oft makes as fair and goodly a shew as rich oar; and counterfait slips, as currant coyn; untill they come ato the test the one, to the touch-stone the other. When the Devill accused Job to God for a counterfeit; How will that, saith God, appear? why? bIt is not for nothing that he feareth thee, saith Satan. he serveth thee now, but to serve his turn upon thee. thou hast enriched him; and heapest still more and more upon him: and thou hast hedged him in; set such a strong fence about him and his estate, that nothing can break in upon him to disturb or annoy him. and no marvell then, if he be willing to serve so bountifull a master, to live in obedience to so carefull and powerfull a protector. he knowes not how, or where to mend himself.
s[Greek or Hebrew]. Aristoph. Lysistr.〈non-Latin alphabet〉. Aristoph. Lysistr.
but shouldest thou but once offer to stay thine hand, or to stretch it out con ought that thou hast bestowed on him, to dtouch him never. so little in any part of his estate; as he is now but an hireling, so he would then prove a changeling; thou shouldest then soon see a strange change and alteration in him; he would curse thee as fast, as he bl•sseth thee now; he would even curse thee to thy face. Well; God, as Jobs advocate is content to join issue with the Devil herein: Let that, saith he, be the trial. ehis estate and fhis person are both in thine hand. do the worst thou canst to him; not bereaving him of his life. And what saith Job himself of all this? gGod, saith he, knows me, and tries me: and when I have been tried hin the furnace of affliction, I shall come out of all my tribulations, as gold, as precious metal (and indeed so he did) out of the furnace, out of the fire. And, iThou, Lord, hast tried us, saith the, Psalmist, […] silver is tried. and how had he tried them? Thou broughtest us into a net: thou laidst ka strait, or wringing girt upon our loins: thou sufferedst us to be girt as beasts are wont to be, that bear burdens, to be used as pack-horses or the like: thou hast caused men to ride ⟨p. 59⟩lover our heads ▪ caused us to be used mas hackney-horses, over whose head his rider sits reaching out himself to manage him; or nas Camels, on whose neck they are said sometime to sit, that rule and direct them: we have gone through fire and water. Thou hast tried us with all manner of tribulation; and upon trial found us sound and sincere. For, otho all this have befallen us, (as elsewhere they profess) th• thou uhast cast us off, and puttest us to shame; and goest not forth with our h•asts; but makest us turn our back upon our enemies, and sufferest those that hate us to plunder and spoil us; hast given us as sheep for meat, and dispersed us among the heathen; hast sold us for nought, and exposed us to shame and scorn: qhast broken us, prand cast us down into the deep, where the sWhales abide, there to be in all likelihood either drowned, or by them devoured; and covered us with a deadly shade; with darkness so thick, or a shadow so dark, that the very thorror and dread wherewith it possesseth men, is enough to damp their spirits, and to strike them stone-dead: yea tho ufor thy sake we are daily, or continually, slaughtered;
but shouldest thou but once offer to stay thine hand, or to stretch it out con ought that thou hast bestowed on him, to dtouch him never. so little in any part of his estate; as he is now but an hireling, so he would then prove a changeling; thou shouldest then soon see a strange change and alteration in him; he would curse thee as fast, as he bl•sseth thee now; he would even curse thee to thy face. Well; God, as Jobs advocate is content to joyn issue with the Devill herein: Let that, saith he, be the triall. ehis estate and fhis person are both in thine hand. doe the worst thou canst to him; not bereaving him of his life. And what saith Iob himself of all this? gGod, saith he, knowes me, and tries me: and when I have been tried hin the fornace of affliction, I shall come out of all my tribulations, as gold, as pretious metall (and indeed so he did) out of the furnace, out of the fire. And, iThou, Lord, hast tried us, saith the, Psalmist, 〈…〉 silver is tried. and how had he tried them? Thou broughtest us into a net: thou laiedst ka streight, or wringing girt upon our loyns: thou suffredst us to be girt as beasts are wont to be, that bear burdens, to be used as pack-horses or the like: thou hast caused men to ride ⟨p. 59⟩lover our heads ▪ caused us to be used mas hackney-horses, over whose head his rider sits reaching out himself to manage him; or nas Camels, on whose neck they are said sometime to sit, that rule and direct them: we have gone through fire and water. Thou hast tried us with all manner of tribulation; and upon triall found us sound and sincere. For,
no other reckoning being made of us, th•n as of sheep, not kept for their milk and fleece, but set apart for the shambles: yet xfor all this do we not forget thee, albeit thou seemest to have forgotten us; nor do we deal disloyally in breaking our covenant with thee: we make bold yto mind thee of thy covenant with us: our heart is not for all this turned away from thee; nor are our steppings turned aside out of thy way. we continue still constant with thee: and for their constancy and sincerity, they dare, as aJob also, appeal bto God himself. And, cBlessed is the man, saith James, that thus endureth temptation, that so undergoeth trial. for, when he hath been thus tried; and upon his trial approved, (for so the word must be taken there, as it is also delsewhere) he shall receive the crown of life; which God hath promised to those that love him; by such trial now appearing to be of the number of those that sincerely so do.
no other reckoning being made of us, th•n as of sheep, not kept for their milk and fleece, but set apart for the shambles: yet xfor all this doe we not forget thee, albeit thou seemest to have forgotten us; nor doe we deale disloyally in breaking our covenant with thee: we make bold yto mind thee of thy covenant with us: our heart is not for all this turned away from thee; nor are our steppings turned aside out of thy way. we continue still constant with thee: and for their constancy and sincerity, they dare, as aIob also, appeal bto God himself. And, cBlessed is the man, saith Iames, that thus endureth temptation, that so undergoeth triall. for, when he hath been thus tried; and upon his triall approved, (for so the word must be taken there, as it is also delsewhere) he shall receive the crown of life; which God hath promised to those that love him; by such triall now appearing to be of the number of those that sincerely so doe.
Besides as in such trial the metal oft passing the fire and abiding the same; is thereby not approved only to be good, but is much eimproved also in its purity and worth, the drossy and earthy matter, that was before mixed with it▪ being severed from it by the fire: so by afflictions and sufferings are the gifts and graces ⟨p. 58⟩[…] ⟨p. 59⟩[…] ⟨p. 60⟩of Gods people, not tried only and exercised, and approved as sincere, but much improved also and furthered in the growth of them, while through the gracious and powerful operation of the spirit, joining with them, and working by them the remainders of their spiritual dross and dregs are wrought out of them, and their endowments raised up to an higher degree of holiness, which that baser mould much impeached and impaired before. fI will melt them, and try them; saith God. for what should I do else for the daughter of my people? and, gI will turn mine hand on thee; and burn thy dross out of thee; as the wicked ones from among thee; so the remainders of corruption out of the residue. And again, hI will refine thee; but not as silver is fined. not so exactly and exquisitely, as silver or gold is wont to be fined, which the finer keeps in the fire, until the dross be wholly wrought out of it: (but should God do so with us, we should never be out of the furnace, while we live here.) howbeit I will ichoose thee, or make a choice one of thee, make thee a vessel fit for my use, and for an honourable service; having purified thee in some good measure, by the furnace of affliction. And▪kI will bring a third part of them through the fire, and will refine them, as silver is refined, and try them as gold is tried; and then they shall call upon me▪ and I will hear them. having made them by their afflictions fit for my service. And, lMany of those, saith Daniel, that have understanding, shall fall, by fire and sword, and by plundering and thraldom. but to what end? or with what effect? to try them, and to purify them, and to whiten them. and mmany accordingly shall be purified, and whitened, and tried, And, nThe Lord, saith Malachi, when he cometh in judgement, shall be as the finer's fire, and as the fullers soap: and he shall sit down, as a finer, or trier of silver, to refine the sons of Levi, and to purify them as gold or silver. that the offerings they offer, may be righteous offerings, and well-pleasing to the Lord.
Besides as in such triall the metall oft passing the fire and abiding the same; is thereby not approved onely to be good, but is much eimproved also in its purity and worth, the drossie and earthy matter, that was before mixt with it▪ being severed from it by the fire: so by afflictions and suffrings are the gifts and graces ⟨p. 58⟩〈…〉⟨p. 59⟩〈…〉⟨p. 60⟩of Gods people, not tried onely and exercised, and approved as sincere, but much improved also and furthered in the growth of them, while through the gratious and powerfull operation of the spirit, joyning with them, and working by them the remainders of their spirituall drosse and dregs are wrought out of them, and their endowments raised up to an higher degree of holinesse, which that baser mould much impeached and impaired before. fI will melt them, and try them; saith God. for what should I doe else for the daughter of my people? and, gI will turn mine hand on thee; and burn thy drosse out of thee; as the wicked ones from among thee; so the remainders of corruption out of the residue. And again, hI will refine thee; but not as silver is fined. not so exactly and exquisitely, as silver or gold is wont to be fined, which the finer keeps in the fire, untill the drosse be wholly wrought out of it: (but should God doe so with us, we should never be out of the furnace, while we live here.) howbeit I will ichoose thee, or make a choise one of thee, make thee a vessel fit for my use, and for an honourable service; having purified thee in some good measure, by the furnace of affliction. And▪kI will bring a third part of them through the fire, and will refine them, as silver is refined, and try them as gold is tried; and then they shall call upon me and I will hear them. having made them by their afflictions fit for my service. And,
Hereunto might be added, that as no trials are usually sharper or fiercer, then those that Gods people sustain at the hands of their malicious and merciless adversaries, and their reproachful and despiteful usages: the rather because otherein they seem to insult, not so much over them, as over God himself in them. so in no trials doth the courage and confidence of Gods ⟨p. 61⟩people more manifest it self, then by their undaunted, constant, and unmoveable carriage in such cases. Nor is God himself in ought more glorified; nor the might of his grace in his by any means more magnified, then when Gods people, tho they seem left to the will of their cruel enemies, yet notwithstanding all their might and malice, all their rage, and excess of outrage and cruelty, they pcannot have their own will on them, are qnot able to work them to what they would, but that rthey conquer them then, when they seem to be conquered by them, they prevail against those that seem to prevail against them. sWhen thou wast young, saith our Saviour to Peter, thou didst gird thy self, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch out thine hands, and another shall gird thee, and carry thee whither thou wouldest not. and withal it is added, that this he spake, signifying, by what death he should glorify God. and, tThere was power given to the beast, to make war upon the Saints, and to overcome them. and yet did they prevail against him, and overcame him, (as they had done uthe Dragon before him) by the blood of the Lamb, and by the word of their testimony; (or, xby their word of testimony, their free and undaunted witness-bearing to Gods truth; or, by the ymatter of their martyrdom, whereby they gave a real testimony thereunto:) and by znot loving their lives unto death: by being willing to lay down their lives in Gods cause, and to seal both the truth of it and their love to it, with their blood. for thus had they athe victory over the beast, and over his mark, and his image, and the number of his name; even then, when he seemed most victorious against them; to wit, when brefusing to worship the beast, or his image, or to bear his name on their forehead, or hand, they were beheaded, or suffered otherwise for their refusal. And;
Hereunto might be added, that as no trials are usually sharper or fiercer, then those that Gods people sustain at the hands of their malitious and mercilesse adversaries, and their reproachfull and despitefull usages: the rather because otherein they seem to insult, not so much over them, as over God himself in them. so in no trials doth the courage and confidence of Gods ⟨p. 61⟩people more manifest it self, then by their undaunted, constant, and unmoveable carriage in such cases. Nor is God himself in ought more glorified; nor the might of his grace in his by any means more magnified, then when Gods people, tho they seem left to the will of their cruell enemies, yet notwithstanding all their might and malice, all their rage, and excesse of outrage and cruelty, they pcannot have their own will on them, are qnot able to work them to what they would, but that rthey conquer them then, when they seem to be conquered by them, they prevaile against those that seem to prevaile against them. sWhen thou wast yong, saith our Saviour to Peter, thou didst gird thy self, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch out thine hands, and another shall gird thee, and carry thee whither thou wouldest not. and withall it is added, that this he spake, signifying, by what death he should glorifie God. and, tThere was power given to the beast, to make war upon the Saints, and to overcome them. and yet did they prevail against him, and overcame him, (as they had done uthe Dragon before him) by the blood of the Lamb, and by the word of their testimony; (or, xby their word of testimony, their free and undaunted witnesse-bearing to Gods truth; or, by the ymatter of their martyrdome, whereby they gave a reall testimony thereunto:) and by
pInvictisque viris. Maro Aen. l. 11 cum supra dixisset, Bis capti Phryges. sed, ut E• nius, Qi vincit, non est victor, nisi victu' fatetur. vinci •• cuntur, qi see dedunt hostibus. Servius. Et cuncta terrarum subacta, Praeter a•rocem •nimum Catoni•. Flacc. carm. 2.1.Invictisque viris. Maro Aen. l. 11 cum supra dixisset, Bis capti Phryges. sed, ut E• nius, Qi vincit, non est victor, nisi victu' fatetur. vinci •• cuntur, qi se dedunt hostibus. Servius. Et cuncta terrarum subacta, Praeter a•rocem •nimum Catoni•. Flacc. carm. 2.1.
qFecerunt de illo (Jo•nne, Mar. 9.13.) qicqid vol•bant. sed nunqid faciebant, ut ab illo fieret. Bern. de grat. & lib. arb. [Greek or Hebrew]. Calanus •d Alex. apud Phil•n. de libert. & Clem. strom. lib. 4.Fecerunt de illo (Jo•nne, Mar. 9.13.) qicqid vol•bant. sed nunqid faciebant, ut ab illo fieret. Bern. de grat. & lib. arb. 〈non-Latin alphabet〉. Calanus •d Alex. apud Phil•n. de libert. & Clem. strom. lib. 4.
cin all these things, saith the Apostle, we are not conquerors only, but dmore th•n conquerors, even triumphers, (as he eelsewhere ⟨p. 62⟩expresseth it) through him, that hath loved us. fWhen I shall be gadvanced, saith our Saviour, thereby intimating what death he should die: as if the hlifting of him up on the cross, had been the lifting of him to some chair of estate, or some seat of honour, some royal throne, or some triumphant Chariot. that which the Apostle also seems to intimate, where he saith, that ion it, he triumphed over principalities and powers; and kled them in triumph, as captives, Captains and great commanders especially, taken in war, had anciently in solemn manner wont to be, as to their greater ignominy, so for the greater honour of him, by whom they had been subdued. And as lthe cross was as Christs triumphant chariot: so are the constant sufferings of Gods servants their conquest's, their triumph: since that thereby they overcome, and even *triumph over the might and malice of the adverse party; thereby acquiring abundance of glory to God▪ and achieving a large measure of true honour to themselves, in the eyes and minds both of God and man.
cin all these things, saith the Apostle, we are not conquerours onely, but dmore th•n conquerours, even triumphers, (as he eelsewhere ⟨p. 62⟩expresseth it) through him, that hath loved us. fWhen I shall be gadvanced, saith our Saviour, thereby intimating what death he should die: as if the hlifting of him up on the crosse, had been the lifting of him to some chair of estate, or some seat of honour, some royall throne, or some triumphant Charet. that which the Apostle also seems to intimate, where he saith, that ion it, he triumphed over principalities and powers; and kled them in triumph, as captives, Captains and great commanders especially, taken in war, had anciently in solemn manner wont to be, as to their greater ignominy, so for the greater honour of him, by whom they had been subdued. And as lthe crosse was as Christs triumphant charet: so are the constant sufferings of Gods servants their conquest's, their triumph: since that thereby they overcome, and even *triumph over the might and malice of the adverse party; thereby acquiring abundance of glory to God▪ and atchieving a large measure of true honour to themselves, in the eyes and minds both of God and man.
lCrux Christo currus triumph•lis fuit. T. Cart. in harmon. Evang.
*Repugnamus, perseverantes in eo, qod oppugnant: & illos nun· qam magis detriumphamus, qam cum pro fide• obstinatione damnamur. Tertull. apolog. c. 27.
The consideration whereof also maketh Gods children, tho not willing, if no need were, (and so take we that abefore spoken by our Saviour of Peter) to undergo such sad and heavy things as these usually are: yet (in regard that their sufferings bring so much glory to God, and as from them, are a service very acceptable unto him) to be not only not unwilling, but most ready and forward, with much alacrity and cheerfulness, to offer themselves unto them, or rather to offer themselves up to God in them: esteeming it as no dishonour, but an honour, to be dishonoured for Christ, and for his cause; so no pain, but a pleasure, to endure, be it what it will, or can be, that they suffer for Christ, or for the good of those that are his. bThey went from the consistory, saith the story of Peter and John, when they had been rated and beaten, rejoicing that they were cvouchsafed the honour to be dishonourably used for Christ; that they had been so much graced as to be disgraced for him. And, dNow I rejoice in my sufferings, saith the Apostle Paul to the Colossians, for you; while I help for my part to fill up, or fulfil in […] flesh, wh••i• yet behind, or remaineth to be made up, of the sufferings of Christ, (besides what he personally endured, by Gods appointment for other ends, such are above-mentioned, and the like, to be sustained ⟨p. 63⟩by the several members of his body, each of them his portion assigned him in his turn and time) for his body, which is the Church. And to the Ephesian at Miletus, on the way in his journey to Jerusalem, eBehold I go to Jerusalem, bound in the spirit, fby a solemn, tho secret, instinct of the Spirit led thither, not knowing what things will there befall me: whether I shall there end my days or no: save that the holy Ghost, by persons therewith inspired, some or other, in each City, where I come, assureth m•, that bands and imprisonment there abide me: but none of these things at all move me, nor is my life dear unto me, so I may consummate my course with joy, and the ministry which I have received from the Lord Jesus, to testify the Gospel of the grace of God. and after that, when some of the Disciples at Tyre, gspeaking by the Spirit, said to him, that he should not go to Jerusalem.
The consideration whereof also maketh Gods children, tho not willing, if no need were, (and so take we that abefore spoken by our Saviour of Peter) to undergo such sad and heavy things as these usually are: yet (in regard that their sufferings bring so much glory to God, and as from them, are a service very acceptable unto him) to be not onely not unwilling, but most ready and forward, with much alacrity and cheerfulnesse, to offer themselves unto them, or rather to offer themselves up to God in them: esteeming it as no dishonour, but an honour, to be dishonoured for Christ, and for his cause; so no pain, but a pleasure, to endure, be it what it will, or can be, that they suffer for Christ, or for the good of those that are his. bThey went from the consistory, saith the story of Peter and Iohn, when they had been rated and beaten, rejoycing that they were cvouchsafed the honour to be dishonourably used for Christ; that they had been so much graced as to be disgraced for him. And, dNow I rejoyce in my sufferings, saith the Apostle Paul to the Colossian•, for you; while I help for my part to fill up, or fulfill in 〈…〉 flesh, wh••i• yet behind, or remaineth to be made up, of the sufferings of Christ, (besides what he personally endured, by Gods appointment for other ends, such are above-mentioned, and the like, to be sustained ⟨p. 63⟩by the severall members of his body, each of them his portion assigned him in his turn and time) for his body, which is the Church. And to the Ephesian• at Miletus, on the way in his journey to Ierusalem, eBehold I go to Jerusalem, bound in the spirit, fby a solemn, tho secret, instinct of the Spirit led thither, not knowing what things will there befall me: whether I shall there end my daies or no: save that the holy Ghost, by persons therewith inspired, some or other, in each City, where I come, assureth m•, that bands and imprisonment there abide me: but none of these things at all move me, nor is my life deare unto me, so I may consummate my course with joy, and the ministery which I have received from the Lord Jesus, to testifie the Gospell of the grace of God. and after that, when some of the Disciples at Tyrus,
that is, hby divine inspiration foretold him what would there befall him, and withal out of their kind, but corrupt, affection, gave him carnal counsel, such as iPeter did before-time in the like case to our Saviour, that he would forbear to go thither: and kAgabus a Prophet at Caesarea, with Pauls girdle binding himself, showed by ocular demonstration, how he should be bound hand and foot at Jerusalem: and the brethren lthere present, thereupon likewise were earnest upon him, with tears beseeching him that he would not go thither; mWhat mean ye, saith he, thus by weeping to break my heart? I am ready not to be bound only, but to die at Jerusalem for the name of the Lord Jesus. And when he had been nbound at Jerusalem, and being sent from thence to Rome, he was oa prisoner now there, writing to the Philippians; pMine earnest expectation and hope, saith he, is, that I shall no way be abashed; but that with all freedom, as well of speech, as of spirit, as at all times formerly, so now also Christ shall be magnified in my body, be it by life or by death. and what is the reason why he sets so light by his life, that it is all one to him whether he live or die, so long as Christ may be magnified by either? he resolveth you in the next words himself, if they be rightly understood. not. as qour former translation following rBeza and some others, had it, For Christ is to me both in life and in death advantage. that is, whether I live or die, I shall be a gainer; I shall gain Christ, or gain by Christ, in either. ⟨p. 64⟩that is true indeed; but that respects himself, rather then Christ, not Christs glory, but his own good; tho these two are inseparable. nor as our later edition, and some others sinterpreters of good note, because they tmislike the connection, returning to uthe old Latin, For to me to live in Christ, and to die is gain. or, in handsomer English, xChrist is my life; and death is my gain. which yet as little agreeth with the Apostles drift as the former. but, as a yreverend Divine of ours, (if I mistook him not, for it is long since I read him.) which I conceive to be the genuine sense of the place; zF•• gain to m•, or, my gain, both in life and death, is Christ. that is all the gain that I seek and aim at, either in my pains taking while I live, or in my sufferings, if I die, is Christ;
that is, hby divine inspiration foretold him what would there befall him, and withall out of their kind, but corrupt, affection, gave him carnall counsell, such as iPeter did before-time in the like case to our Saviour, that he would forbeare to go thither: and kAgabus a Prophet at Caesarea, with Pauls girdle binding himself, shewed by ocular demonstration, how he should be bound hand and foot at Ierusalem: and the brethren lthere present, thereupon likewise were earnest upon him, with teares beseeching him that he would not go thither; mWhat mean ye, saith he, thus by weeping to break my heart? I am ready not to be bound onely, but to die at Ierusal•m for the name of the Lord Iesus. And when he had been nbound at Ierusalem, and being sent from thence to Rome, he was oa prisoner now there, writing to the Philippians; pMine earnest expectation and hope, saith he, is, that I shall no way be abashed; but that with all freedome, as well of speech, as of spirit, as at all times formerly, so now also Christ shall be magnified in my body, be it by life or by death. and what is the reason why he sets so light by his life, that it is all one to him whether he live or die, so long as Christ may be magnified by either? he resolveth you in the next words himself, if they be rightly understood. not. as qour former translation following rBeza and some others, had it, For Christ is to me both in life and in death advantage. that is, whether I live or die, I shall be a gainer; I shall gain Christ, or gain by Christ, in either. ⟨p. 64⟩that is true indeed; but that respects himself, rather then Christ, not Christs glory, but his own good; tho these two are inseparable. nor as our later edition, and some others
h[Greek or Hebrew]. Theophylact.〈non-Latin alphabet〉. Theophylact.
is to magnify him, to bring glory to him, to do service to him, and for him to his. That which elsewhere he saith of all true Christians with himself, aNone of us lives to himself; nor dies any of us to himself. for whether we live, we live to the Lord; or whether we die, we die to the Lord. that is, to Christ. our aim both in life and death is to serve him; not to receive ought from him, (that is true, that bwe shall so do; yet not here intended) but to do him service. To which purpose also he further telleth the Philippians, that cconcerning his stay here, he was in some doubt what to choose, or what might be deemedd most be••ofefull: ande that he was fin a great straight, what to pitch upon. for when he considered himself and his own good, he had a strong inclination to a desire of gdeparture, that he might be with Christ, whom he was habsent from, tho employed in his service, while he abode here in the body; which was indeed iby far much the better for himself: but when he looked upon the Philippians and other of Gods people, to whom his abode in the flesh might be more useful, he was well content to stay longer here, tho with delay of his own greatest good, his personal enjoyment of Christs glorious presence. Yea, he addeth afterward in his ensuing discourse, that if his death might conduce any way to their spiritual improvement, and it might be thought more advantageous to them,k for him to die ⟨p. 65⟩for them, then to live with them, he was right ready▪ not willingly alone, but even cheerfully to condescend thereunto. lYea if I be offered up, saith he, or mpoured out, nupon the sacrifice and service of your faith; if my blood, as a drink-•ffering, (which owas wont to be poured out upon the body of the beast sacrificed, to consummate the sacrifice) by being shed in Christs cause, may help further to strengthen your faith; I shall therein joy and rejoice with you; I shall for your sakes be exceeding glad of it. You see what the gain was, that he aimed at, as well in life, as in death; not his own, but Christs, and the gaining of others unto Christ.
is to magnifie him, to bring glory to him, to do service to him, and for him to his. That which elsewhere he saith of all true Christians with himself, aNone of us lives to himself; nor dies any of us to himself. for whether we live, we live to the Lord; or whether we die, we die to the Lord. that is, to Christ. our aime both in life and death is to serve him; not to receive ought from him, (that is true, that bwe shall so do; yet not here intended) but to do him service. To which purpose also he further telleth the Philippians, that cconcerning his stay here, he was in some doubt what to choose, or what might be deemedd most be••ofefull: ande that he was fin a great straight, what to pitch upon. for when he considered himself and his own good, he had a strong inclination to a desire of gdeparture, that he might be with Christ, whom he was habsent from, tho imployed in his service, while he abode here in the body; which was indeed iby far much the better for himself: but when he looked upon the Philippians and other of Gods people, to whom his abode in the flesh might be more usefull, he was well content to stay longer here, tho with delay of his own greatest good, his personall enjoyment of Christs glorious presence. Yea, he addeth afterward in his ensuing discourse, that if his death might conduce any way to their spirituall improvement, and it might be thought more advantagious to them,k for him to die ⟨p. 65⟩for them, then to live with them, he was right ready▪ not willingly alone, but even cheerfully to condescend thereunto.
saith the Lord •f hoasts, the God of Israel; even he that delivered them into the hands of either, Behold, as I punished the King of Assur; so will I punish the King of Babel. and
as Babel hath served her self on other nations, and Gods people among the rest, so ma•y nations shall serve themselves on Babel. when as God hath used them
uUtitur Deu• creatura rationali, sed malevola, ut virga, qam correcto filio, pater in ignem, tanqam sarmentum inutile, abjicit. Bern. de grat & lib. arb.Vtitur Deu• creatura rationali, sed malevola, ut virga, qam correcto filio, pater in ignem, tanqam sarmentum inutile, abjicit. Bern. de grat & lib. arb.
aJer. 50.17. [Greek or Hebrew] comedit eu•• Wasted his flesh, cast him into a consumption, as Psal. 69.9.Ier. 50.17. 〈non-Latin alphabet〉 comedit eu•• Wasted his flesh, cast him into a consumption, as Psal. 69.9.
patience and courage of that man seen, that shall quietly bear and undergo the one, and that shall cheerfully and confidently carry himself in the other. the greater Jobs suffrings and distresses were, the more evidently, and eminently did the excellency of his heroik spirit shine and shew it self forth in them.
oAd animose for••terqe faciendum, opus est aliq• rerum difficultate. calamita• virtutis occasio est. Sen. de provid. c. • Marc•• sine adversario virtus. Idem. ad Marc. c. 5. adversis probitas exercita rebu•, Tristi materiam te•pore laud•• habet. Naso trist. 5.6.
nPatientiae in prosperis nullus est usu•. Gregor. mor. l. 11. c. 19.
q[Greek or Hebrew]. Chrysost. in Matth. orat. 13. Cicuta Socratem magnum fecit. Sen. ep. 13.〈non-Latin alphabet〉. Chrysost. in Matth. orat. 13. Cicuta Socratem magnum fecit. Sen. ep. 13.
hast cast us off, and puttest us to shame; and goest not forth with our h•asts; but makest us turn our back upon our enemies, and sufferest those that hate us to plunder and spoil us; hast given us as sheep for meat, and dispersed us among the heathen; hast sold us for nought, and exposed us to shame and scorn:
Whales abide, there to be in all likelihood either drownd, or by them devoured; and covered us with a deadly shade; with darknesse so thick, or a shadow so dark, that the very
Many of those, saith Daniel, that have understanding, shall fall, by fire and sword, and by plundering and thraldome. but to what end? or with what effect? to try them, and to purifie them, and to whiten them. and
The Lord, saith Malachie, when he cometh in judgement, shall be as the finers fire, and as the fullers soap: and he shall sit down, as a finer, or trier of silver, to refine the sonnes of Levi, and to purifie them as gold or silver. that the offrings they offer, may be righteous offrings, and wel-pleasing to the Lord.
not loving their lives unto death: by being willing to lay down their lives in Gods cause, and to seal both the truth of it and their love to it, with their blood. for thus had they
the victory over the beast, and over his mark, and his image, and the number of his name; even then, when he seemed most victorious against them; to wit, when
refusing to worship the beast, or his image, or to beare his name on their forehead, or hand, they were beheaded, or suffered otherwise for their refusall. And;
F•• gain to m•, or, my gain, both in life and death, is Christ. that is all the gain that I seek and aime at, either in my pains taking while I live, or in my sufferings, if I die, is Christ;
was wont to be poured out upon the body of the beast sacrificed, to consummate the sacrifice) by being shed in Christs cause, may help further to strengthen your faith; I shall therein joy and rejoyce with you; I shall for your sakes be exceeding glad of it. You see what the gain was, that he aimed at, as well in life, as in death; not his own, but Christs, and the gaining of others unto Christ.
