A brief commentarie or exposition upon the prophecy of Obadiah, together with usefull notes / delivered in sundry sermons preacht in the church of St. James Garlick-Hith London. By Edward Marbury, the then pastor of the said church. Marbury, Edward, 1581-ca. 1655. 1650 Approx. 485 KB of XML-encoded text transcribed from 106 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A89517 Wing M566 Thomason E587_11 ESTC R206281 99865454 99865454 117695

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Early English books online. (EEBO-TCP ; phase 2, no. A89517) Transcribed from: (Early English Books Online ; image set 117695) Images scanned from microfilm: (Thomason Tracts ; 90:E587[11]) A brief commentarie or exposition upon the prophecy of Obadiah, together with usefull notes / delivered in sundry sermons preacht in the church of St. James Garlick-Hith London. By Edward Marbury, the then pastor of the said church. Marbury, Edward, 1581-ca. 1655. [6], 204, [2] p. Printed by T.R. and E.M. for George Calvert and are to be sold at the signe of the Halfe-Moone in Watling-street neere Pauls-stump, London : 1649. [i.e. 1650] The last leaf is blank. Annotation on Thomason copy: "Jan. 2.". Reproduction of the original in the British Library.

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eng Bible. -- O.T. -- Obadiah -- Commentaries -- Early works to 1800. Sermons, English -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2010-01 Assigned for keying and markup 2010-02 Keyed and coded from ProQuest page images 2010-04 Sampled and proofread 2010-04 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

A BRIEF Commentarie OR EXPOSITION Upon the Prophecy of OBADIAH, TOGETHER With uſefull Notes delivered in ſundry Sermons preacht in the Church of St. James Garlick-Hith LONDON.

By EDWARD MARBURY, the then Paſtor of the ſaid Church.

Pſal. 101. Ver. 1.

My ſong ſhall be of Mercy and Judgement; unto thee O Lord, will I ſing.

LONDON, Printed by T. R. and E. M. for George Calvert and are to be ſold at the Signe of the Halfe-Moone in Watling-ſtreet neere Pauls-ſtump. 1649.

To my worthy friends the Citizens and Inhabitants of the Pariſh of St. Iames Garlickhith London, all the bleſſings of this life, and that which is to come.

I Have not without good cauſe inſcribed this Commentary unto you. Firſt, thoſe Sermons were Preach'd amongſt you: Secondly, ſome of you have heretofore, often importuned the publication of this, and ſome others of my Labours: Thirdly you were my Firſt fruits, and therefore the Firſt Commencement of my Labours in this kind doth properly belong to you. As then it is juſtly Dedicated unto you, ſo I deſire it may have your favourable acceptance, and paſſe under the Convoy of your worthy names. I have by me an Expoſition of three other of the the Small Prophets, viz. Habakuk, Zephanie, and Haggai, which together with this, are Licenſed, and intended for the Preſſe; but the charge of Printing being great; and the number of Buyers of Bookes in theſe times (if we may beleeve the Stationers) very ſmall; I thought fit to ſend forth this as Joſhua did the Spies, to ſee, what encouragement the reſt may happily finde to follow after it. I am of Saint Auſtins minde, who accounted nothing his owne, but what he did communicate, and profeſſed himſelfe to be of that number, qui ſcribunt proficiendo, & ſcribendo proficiunt, that write what they have learn't, and learne more by writing: and if the graine be good, it is fitter for the Market then for the Garner: What entertainment this will finde there, I know not; for mine owne part, I have taken the Councell of the Wiſe, neither to praiſe, nor diſpraiſe my owne doings; the one he ſaith is vanity, the other folly; others will be ready enough to ſave me that paines, to whoſe uncertaine cenſure I ſubmit my ſelfe to ſtand or fall before them.

Yet thus much I will make bold to ſay for my ſelfe, that I have done little or nothing herein without conſulting the beſt Authors both Ancient and Moderne, to which I have added that light, which God by his Spirit revealeth in my underſtanding, to diſcerne what his will is, and to ſuggeſt what I ſhall French in his Church; as the Bee gathereth H ny, and ſtoreth her Hive out of ſeverall ſorts of Flowers for the Common-good: ſo have I out of theſe Collected and Gathered ſundry Honey-Combes of truth, for the uſe and benefit of the Publick.

All my deſire is, to doe all the good I can, and to that end my Tong e being ſuſpended for ſome time, I have taken this opportunity to ſupply the defect thereof by my Pen. I am loth to loſe our Crowne of rejoycing in the day of the Lord.

Animae ſervatae, the ſaving of Soules will procure us a better Garland at the coming of Chriſt, then Cives ſervati, the ſaving of Citizens did the Ancient Romanes. That is the onely marke we aime at, and (if we be light and not ſmoake in the Church of Chriſt) the onely Subject and Matter of all our Preaching and Writing; And the ſaving of your Soules a part of that bounden duty and debt, which by the juſt bond of thankfulneſſe I owe unto you, eſpecially; Teſtis eſt mihi Deus quomodo cupiam vos omnes in viſceribus Jeſu Chriſti, God is my witneſſe how much I have deſired the good of you all in the bowels of Jeſus Chriſt: and if I have not been able to doe for you what I would, yet that I have deſired and endeavoured it what I could, may deſerve acceptance, or at the leaſt will ſatisfie my owne Conſcience. In a word, to ſee the welfare and happineſſe of you and yours, how much will it revive his heart? who profeſſeth himſelfe

You affectionate Friend and Servant in the Lord, EDW. MARBƲRY
A COMMENTARY OR EXPOSITION Upon the PROPHECY of Obadiah.
VERSE I. The Viſion of OBADIAH.

THis ſhort prophecie calleth to my remembrance the words of David concerning God: with the pure thou wilt ſhew thy ſelf pure, and with the froward thou wilt ſhew thy ſelf froward v. 27. For thou wilt ſave the afflicted people: Pſal. 18.26. but wilt bring down high looks. For in the former part of this prophecie God thundereth with the terrours of his judgements: in the latter part we hear the whiſper and ſtill voice of his mercy.

2 Things ſet conſideration a work at Firſt: 1. The title which ſheweth 1. Whoſe. 2. What. 2. The Prophecie it ſelf.

1. Whoſe, Obadiah. Whether this were the proper name of a man, or a notation onely, to expreſſe the calling of him that wrote this prophecie, we may doubt; for Abad, ſervus, a ſervant: and Jah, Dominus, a Lord, may denote this prophet in his function a ſervant of the Lord; and ſo are all the miniſters of the word, in a ſpeciall ſervice, concerning the building up of the houſe of God.

That which Lyranus ſaith to be the judgement of moſt Eccleſiaſticall writers, that this was the ſame Obadiah that was ſteward of king Ahabs houſe,1 Reg. 18.4. and hid the prophets in the cave, and fed them with bread and water, and was contemporary with Elias: that how great authours ſoever it hath, is ſo clearly confuted in the words of this prophecie, that we reſolve againſt it.

For the prophecit; it mentioneth the taking of Jeruſalem was 800 yeers after Ahab.

It is likely that it was the proper name of the prophet; and Dorotheus thinketh him the ſame that lived in Ahabs time, which cannot be, as I have ſhewed.

It muſt ſuffice us that we know this prophecie to have been ever received in the Canon of the Church.

Melit in his epiſtle to Oneſimus, Euſeb. 4.25. naming the books of Canonicall Scripture, doth name one book of the twelve prophets, whereof this is one: And I never read the authority of this prophecie doubted of in any age of the church: he was one of thoſe holy men,2 Pet. 2. who wrote and ſpake as they were moved by the Holy Ghoſt.

The maid that came to the door when Peter knockt,Act. 2.14. knew him by his voice; and ſurely the Majeſty and weight that is in the Canonicall Scriptures, doth declare them to be the voice of God which wanteth in all the Apocryphall Aſſuments, as a reader diligently exerciſed in the Scriptures may eaſily diſcern.

Theſe holy writings addreſſed to the perpetuall light of the Church, are ſpare in their inſcriptions.

Who wrote the books of Joſhua, Iudges, Ruth, Samuel, Kings, Chronicles, Eſter?

They are written, they are ours, the wiſdom of God is ſeen in them, the grace of God is confirmed by them, the church of God ever received them, the Spirit of God teſtifieth of them, and God in all ages hath been glorified by them.

The church of Rome doth attribute to the church a power of authorizing books of Scripture, and maketh the Churches authority the warrant for the authoriſing thereof.

S. Aug. alloweth the Church the reputation of a witneſſe,Contra Fauſt. 33.6. but not the power of authority herein: for he ſaith,

Platonis, Ariſtotelis, Ciceronis libros unde noverint homines, quod ipſorum ſint, niſi temporum ſibi ſuccedentium conteſtatione continua? therefore that theſe books were the Canon of ſcripture, the teſtimony of all ages in their ſucceſſions doth maintain, but this teſtimony doth not give them authority, but witneſſeth the authority given them by the Spirit of God.

We finde that even the authority of holy ſcriptures hath been denied by Hereticks.

Sadducaei nullas Scripturas recipiebant niſi quinq. libros Moſis. Simon prophetas minimè curandos dixit,Iren. 1.20 quia a mundi fabricatoribus angelis Prophetias acceperunt. Saturninus totum vetus teſt. repudiebat. Ptolemaitae libros Moſis. Epiph. Haer 33. Nicolaitae et Gnoſtici, librum Pſalmorum. Anabapt. Cant. Salomonis: Et lib. Iob. Porphyrius ſcripſit volumen Cont lib. Danielis.

The New Teſtament hath had many enemies: the children of darknes have ever made war againſt light.

We are better taught; and ſeeing the Holy Ghoſt hath not ſatisfied us from whence this our prophet came, but hath only given us his name and his prophecie, this contenteth us. The veſſel was but of earth which brought us this treaſure; & if we have loſt the veſſell, and kept the treaſure.

The meſſenger was a man like us: the meſſage was the Lords: if the meſſenger be gone, and the meſſage do yet remain, the matter is not great.

Let us glorifie God for his Saints, whom God hath uſed as inſtruments of our good, and praiſe him for all his prophets, and holy men by whom theſe heavenly oracles were received from him, and communicated to the church.

The ſon of Sirach. Ecclus. 4. Let us now commend the famous men in old time, by whom the Lord hath gotten great glory; let the people ſpeak of their wiſdom, and the congregation of their praiſe. Of this there is a double uſe.

1 That we that do Legere, read, may learn, Degere Sanctorum vitas, to live the lives of ſaints, and do the church of God all the good ſervice we can. 2 That God may be honoured in Sa ictis in the ſaints, as ſaint Jerome ſaith, Honoramus ſervos, ut honor ſervorum redundet ad Dominum. This is the honour of God, and this is the praiſe of this prophet Obadiah, whoſoever he was, he liveth in this prophecie, to preach the will of God to you here preſent, and to let you know both the juſtice of God againſt the enemies of his church, and his mercy to his own beloved people.

For as the Apoſtle doth ſay of Abels faith, and by it, he being dead yet ſpeaketh: Heb. 11.4 ſo may we ſay of this and all other penmen of holy Scripture, that by theſe works of theirs, though they be dead, yet they do now ſpeak in the church of God.

Avel ſpake two ways: for there was

1 Ʋox ſanguinis, a voice of blood which cryed for judgement;Gen. 4.10. Heb. 11.4. and 2 Ʋox fidei, a voice of faith, which is example for imitation.

Thus all Eccleſiaſticall writers do ſpeak, and we in our ſtudies do confer with dead men, and take light from them.

That is the reaſon that the elect of God do not ariſe to their full reward before the reſurrection of all fleſh, becauſe their works do follow them in order as they are done, and their light goeth not out by night, Death doth not quench their candle.

Thus the antient fathers of the Church have left living monuments of their holy learning, and we come after them, and enter upon their labours.

They are unthankfull and ſpightfull that deſpiſe their names, and refuſe their teſtimonies which they have given to the truth, and blemiſh their memory, as if they were unworthy to be named in our ſermons, or to their judgements to be held in any eſtimation.

It is the only way for a man gloriouſly to out-live himſelf to be the inſtrument of doing good to the church of God when he is gone hence, and is no more ſeen: Bleſſed is that ſervant whom his Maſter when he cometh ſhall finde ſo doing.

2. What? The Viſion.

Some have confounded theſe two termes, Viſion and Prophecie, as both expreſſing the ſame act of Propheticall vocation.

I finde three of theſe titles uſed together. Now the acts of David the King, firſt and laſt, 1 Ch on. 29 29. behold they are written in the book of Samuel the Seer, and in the book of Nathan the Prophet, and in the book of Gad the Seer;

Where, though our Engliſh Tranſlation do uſe the ſame word for Samuel and Gad, calling them both Seers: the Hebrew diſtinguiſheth them; and a learned Profeſſor of Divinity doth read in verbis Samnelis inſpicientis, the Inſpector;Dr. Hum . Decor-Interpret. lib. 3. Nathan Prophetae, the Prophet; Gad videntis, the Seer.

I do not take theſe to be three diſtinct Offices, but three parts of the ſame Office. For,

1. Such muſt be Videntes Seers, God muſt open their eyes, that they may ſee what the will of God is.

Balaam being to prophecie at the requeſt of Balak againſt Iſrael, beginneth thus, Balaam the ſon of Beor hath ſaid, the man whoſe eyes are open, hath ſaid, Num. 24.3

He hath ſaid which heard the words of God, which ſaw the Viſion of the Almighty, who had his eyes ſhut, but now open.

Therefore they muſt be videntes, Seers; for if the blinde do lead the blinde, you know where to finde them both.

2. Such muſt be inſpicientes, inſpectors; and that both in regard of the ſuggeſtion, that it be no humane phantaſie, no ſatannicall illuſion, but a divine and ſpirituall revelation.

As alſo in regard of the thing ſuggeſted, that they may rightly informe themſelves in the will of God, and ſo farre as God revealeth it 〈 in non-Latin alphabet 〉 that they may boldly ſay and maintaine, Sic dicit Dominus, thus ſaith the Lord.

3. Thus prepared they may be Prophets, that is, the Publiſhers of this will of God to them to whom they be ſent.

So that Viſion and Inſpection belong to preparation; prophecie to execution of that Office; from whence, Docemur, we are taught

1. Doctrine.

The faithfull miniſter of the word of God muſt receive his information and inſtructions from the Spirit of God before he preach or propheſie.

We are ambaſſadours and meſſengers from God, and the warrant of our calling is our miſſion; the Apoſtle ſaith, How ſhall he preach except he be ſent? for miſſion importeth fit inſtructions in the errand.

God hath laid blame upon them that run unſent, and no man putteth himſelf in that imployment but he that was ſent as was Aaron.

The Son of God himſelf was ſent, and when he came to do the will of him that ſent him, he ſaith Lex tua Scripta eſt in corde meo. he profeſſeth to Nicodemus,

Verily, verily I ſay unto thee, We ſpeak that we know, and teſtifie that we have ſeen. John 3.11 And the Baptiſt ſaith, I ſaw and bare record. Chriſt giveth this accompt to his Father in his holy Prayer, I have given them the word which thou gaveſt me. John 1 34 For ſo ſaint Peter admoniſheth, If any man ſpeak, let him ſpeak as the oracles of God: John. 17.8 If any man miniſter, let him do it as of the ability which God giveth, 1 Pet. 4.11 that God in all things may be glorified:

If any man build upon this foundation of Jeſus Chriſt, either timber, hay or ſtubble, the fire of Gods ſpirit will ſoon conſume it.

If we build gold or ſilver, this fire will try and refine it.

Surely this viſion was not oculare, but mentale, a divine revelation of the will of God: the eye is the moſt noble of the ſenſes, and the moſt ſure of the object; therefore he in the Comedy ſaith,

Oculatus teſtis unus pluris eſt faciendus quàm auriti decem. S. John. That which we have ſeene with our eyes that declare we unto you.

The underſtanding is the eye of the ſoul, and that ſeeth much more perfectly then the eye of the body: for as the Poet ſaith,

Fallunt nos oculi vagique ſenſus, Ʋt turris prope quae quadrata ſurgit Detritis procul angulis rotetur.

The diſtance of the object: and the debility of the organe can make the ſight of the eye fallible: but intellectus rectus, a right underſtanding taketh ſight from the ſpirit of God which ſearcheth all things, etiam arcana Dei, even the hidden things of God.

Therefore the Apoſtle deſiring to fit Timothy for this holy calling admoniſheth him of his duty, and ſaith,

Conſider what I ſay, 2 Tim. 2 7 and the Lord give thee underſtanding in all things.

But falſe prophets had their viſions and did boaſt of their revelations, and came as boldly amongſt the people with Sic dicit Dominus, thus ſaith the Lord, as any true prophet of the Lord did.

Sathan will ſo transform himſelf into an angel of light,2 Cor. 11.14. that you cannot know him from one of Gods holy angels eaſily, & he will carry the Metamorphoſis ſo cunningly, that if it were poſſible he would deceive the very elect of God.

Simon Magus called himſelf the great power of God.

Celſus inſcribeth his oration for Paganiſme, Vera oratio, a true oration,

Manichaeus calleth himſelf Manichaeus Apoſtolus Jeſu Chriſti, the Apoſtle of Jeſus Chriſt: and ſaith, Haec ſunt ſalubria verba de fonte perenni.

Chryſoſt. ſaith that the Macedonian Heretiques did ſay, Nos recta fide incedimus.

Saint. Aug. Nullus error ſe audet extollere, ad congregandas ſibi tur bas imperitorum, qui non Chriſtiani nominis velamenta conquirat.

Fauſtus ſaith, Salus quam Chriſtus promiſit, apud me eſt; Cont. Fau. Lib. 13. C. 14. ego dabo.

Therefore that the hearers may be able to diſtinguiſh inter verum, & veriſimile, that which is true and trueth like, and as the Apoſtle biddeth to try the ſpirits whether they be of God or no,

That we may beware of falſe Prophets, and know them from ſuch as receive their inſtructions for their meſſage from God, obſerve theſe notes of difference.

1. Is, Lawfull calling. We read of no true Prophet but he had a miſſion, as before.Heb. 5.5. Chriſt took not this honour upon him to be the great Angel of the Covenant, but was ſent by his Father.

But falſe Prophets run and are not ſent, God ſendeth none ſuch on his errands into his Church.

But this is not ſo eaſily diſcovered, becauſe none do make more ſhew of lawfull calling then the falſe Prophets do.

2. The application of the prophecie is a clearer ſigne;Jer. 14.14. for the Apoſtle ſaith

He that propheſieth, 1 Cor. 14.3. ſpeaketh to men edification, exhortation, comfort.

This edification is building up of the Church of God; falſe Prophets ſeek the pulling down of Gods Church, and the diverting of men from all good wayes, they ſeek to hinder the courſe of the Goſpel, and to diſcourage the hearts of them that feare God.

Here a falſe Prophet may have a true prophecie tending to the good of the Church, and the prophecie is to be received, and the Prophet refuſed,John 11 50 as Caiphas prophecied; Expedit ut unus moriatur, it is meet one dye; and Balaam prophecied truly, yet was he a falſe Prophet.

3. By obſerving the aime and end of theſe Prophets: for ſuch as prophecie aright, do ſay with Chriſt, non quaero gloriam meam, I ſeek not my own glory; But falſe Prophets ſeek either filthy gain, or they ſeek their own vain glory; the Apoſtle ſaith, They ſeek not, Rom. 16.18. they ſerve not the Lord, but their own bellies.

4. God himſelf giveth this note of difference in the event of their prophecies;

When a prophet ſpeaketh in the Name of the Lord, Deut. 18.22. if the thing follow not, nor come to paſſe, that is the thing which the Lord hath not ſpoken, but the prophet hath ſpoken it preſumptuouſly.

And the name of a viſion given to propheſie doth declare the certainty of the event; for it is a thing ſo revealed to the prophet as if he ſaw it with his eye.

5. The perſons of the prophets and their carriage doth detect them: for if they be men ſanctified, aad fitted with eminent graces for that ſervice, the graces of God do teſtifie of them: for God doth ſend none, but with all fit preparations for the execution of ſo great an office.

2 This title of viſion doth give us aſſurance of all that followeth in this prophecie; for God revealed it, and the prophet ſaw it.

Therefore ſo many of you as deſire to receive any good from the interpretation of this prophecie, remember that it is a viſion and therefore bring your eyes with you to this place, not the eyes of your body only, but the ſpirituall eyes of your underſtanding, and pray with David, Ʋt videam mirabilia tua. Lord, open thou mine eyes that I may ſee thy wonders: Chriſt in opening the eyes of the blinde who had loſt their ſight, and in giving ſight unto them that were born blinde, did declare himſelf ſo to be more then man, that his enemies could not tell how to deny his Godhead.

He worketh a greater wonder every day in his ſpirituall illuminations of mens underſtandings, by which the ignorant and ſimple do learn knowledge, and poor men receive the goſpel, and as the Apoſtle ſaith, grace, rich in faith: and are declared heirs of that kingdom which he hath promiſed to them that love him.James 2.5

Obadiah verſe 1.

Thus ſaith the Lord concerning Edom.

2. The prophecie followeth: this hath two parts.

1. Againſt Edom verſ. 1. to 16. 2. For the Iſrael of God, 17. to the end.

The title of the firſt part is my text, Thus ſaith the Lord concerning Edom. Conſider here 1. The ſubject of the prophecie, Edom. 2. The authour of it, Dici Dominus, Thus ſaith Lord.

1. Of the ſubject, Edom.

Iſaac had two ſons by Reb ••• a, Eſaw and Jacob. Eſau was called Edom, the reaſon of that name is thus given; Jacob had made red pottage, and when Eſaw came from the field hungry and faint, he ſaid to his brother Jacob,

Feed me, 〈◊〉 pray thee, with that red, with that red pottage, Gen. 25.30. for I am faint. Therefore was his name called Edom becauſe he ſo affected that red colour, being himſelf alſo red and very hairy.

This name doth maintain the memory of a quarrell; for he bought that red pottage dear enough with the: ſale of his birthright.

Eſau and Jacob are a figure of the Church of God, and the Synagogue of Sathan; for they ſtrove in the womb of their mother, ſo that Rebeeca wondered at it, ſaying,v. 12. If it be ſo, why a •• I thus?

The bleſſing how ſoever uſurped by ſau be longeth to Jacob, and when Jacob hath his right, Eſau is angry.

From this naturall Antipathy between theſe two brethren, and the grudge that the elder ſhould ſerve the younger;

From the ſentence of this difference, which was, I have loved Jacob, and I have hated Eſau: there was ever mutuall war and hatred between Iſrael and Edom: in their ſucceeding poſterities: for the poſterity of Eſau did encreaſe both in number and wealth and grew both many and ſtrong.

Thus doth the world gather riches and ſtrength and armeth it ſelf againſt the Church of God, and therefore the Church is called Militant.

Concerning Edom is this part of the Prophecie, declaring both Gods quarrell againſt them, and his judgement threatened.

We may take notice here of one point by the way, Edom is a mighty people, a ſtrong and rich nation, able to moleſt the Lords Iſrael, that God from heaven undertaketh the quarrell of his Church.

Do you not ſee that they whom God hates may have riches and honour and ſtrength, and may encreaſe, and grow into multitudes? how cometh it then to paſſe that ſo many in the world do meaſure the love and favour of God by theſe outward things, as one flattered his Prince?

O nimium dilecte, deo tibi militat aether.

What though their oxen be ſtrong to labour? what though their ſheep bring forth thouſands, and though they have the fruits of the womb, of the herb, and purchaſe lands donec non ſi locus, till there be no room? what though they have power and high places? all this had Edom, whom God hated; and doth not our Saviour make it an hard thing for the rich to enter into the Kingdom of Heaven?

Outward things are the gifts of God, and he doth not value them at ſo high a rate as we do; He doth not care if his enemies have them.

His own Son when he took upon him our fleſh, had none of them more then for neceſſity; and his Apoſtle perſwadeth us, if we have food and raiment to be therewith content.

For there be ſnares in theſe outward things, and if God give not a bleſſing with them, they be the rods of God to ſcourge the ſons of men, and great impediments to godly life.

There is an Holy uſe may be made of them, but they are not our happineſſe, ſeeing they whom God hateth may have them in a greater abundance then thoſe whom God loveth beſt.

2. The authour of the Prophecie.

Thus ſaith the Lord.

This is the aſſurance of the truth of all that followeth in this Prophecie, and it is the ground of our faith to beleeve what is here revealed: it is no paſſionate motion in the heart and affections of the Prophet againſt Edom, but it is the word of the Lord.

Theſe be the bounds that are ſet to the Prophets and Holy miniſters of the Lord, we may go no further then the word of the Lord. Chriſt himſelf ſaith often, The word which thou gaveſt me, I gave them.

And Balaam did his office and calling right when he told the king of Moab, Lo, I am come unto thee, Num. 22. v. 38. have I any power to ſay any thing? the word that God putteth in my mouth, that ſhall I ſpeak.

Muſt I not take heed to ſpeak what the Lord hath put in my mouth? 23 12.

All that the Lord ſpeaketh, that muſt I do. v. 26. Cap. 24.12.

And Balaam ſaid unto Balak, Spake I not to thy meſſengers ſaying, If Balak would give me his houſe full of ſilver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of mine own minde, but what the Lord ſaith, that will I ſpeak.

When God deſigned Jeremie to the office of a Prophet, who did fear to undertake that great employment, God ſaid to him,

Say not, I am a childe: Jer. 17. for thou ſhalt go to all that I ſhall ſend thee, and whatſoever I command thee ſhalt thou ſpeak.

When our Saviour ſent forth his diſciples, he ſo limited them,

Teach them to obſerve all things whatſoever I have commanded you, Mat. 20.20

And accordingly Saint Paul doth profeſſe,

Firſt of all I delivered unto you, 1 Cor. 15.3 that which I alſo received.

Thus doth the Apoſtle again profeſſe, being accuſed of the Jews,

I obtained help of God, and continue unto this day, Act. 26.22. Witneſſing unto to ſmall and great, ſaying no other things then thoſe which the prophets and Moſes did ſay ſhould come.

1. This limitation we finde in the titles of our office: for we are the Lords workmen, and we muſt do his work, not our own: the Lords builders, he provideth the materials, we work not by great, but day-work.

We are the Lords Meſſengers and Embaſſadors, we may not digreſſe from our inſtructions, the meſſenger of the Lord muſt ſpeak the Lords meſſage.

2. This is neceſſary in reſpect of thoſe to whom we are ſent, for the ſeeling of their faith: ſo the Apoſtle hath declared it;

And my ſpeech and my preaching was not in the entiſing words of mans wiſdom, 1 Cor. 2.4. but in the demonſtration of the Spirit and power:

That your faith ſhould not ſtand in the wiſdom of men, but in the power of God.

But we ſpeak the wiſdom of God in a myſtery.

There is nothing that giveth faith firm footing but the word of God.

That is the Lords fan which purgeth away the chaff and traſh from the good corn.

That is the bread of our fathers houſe: words of mens brains be the husks that the prodigall gathered up in his famine.

That is the two edged ſword, that divideth between the bone and the marrow, that is the medicine that ſearcheth the ſoars and diſeaſes of the inward man.

Humane wiſdom put into the beſt words is but as a woodden dagger, it may dry beat, it will never kill the body of ſin; it is an unguent, it corrodeth not.

3. Great is the danger of thoſe that ſhall ſpeak any thing but the word of God to Gods people, or ſhall conceal any thing of that which is given them to ſpeak.

So God ſaith to Jeremiah,

Thou therefore truſſe up thy loi s, Jer. 1.17. ariſe and ſpeak vnto them, all that I command thee; be not afraid of their faces, leſt I deſtroy thee before them.

And to Ezek. Eze. 3.18. If thou ſound not the trumpet, nor give warning to the wicked man of his wicked way, his blood will I ••• pire al thy hand.

This is not our own trumpet, but the Lords; ours giveth an uncertain ſound, the Lords trumpet awaketh men to the battell.

From hence both the Miniſter and the people have their leſſons.

1. The Miniſter.

We are taught to exerciſe our ſelves in the Holy ſtudies of the word of God, that we may be able o divide the word of God aright, that we may wifely underſtand the word of God, to be able to miniſter the word of God in due ſeaſon.

The ignorant and unlearned man is no it man for this imployment: to ſuch ſaith God, Becauſe thou haſt refuſed knowledge, Hoſ. 4 6, I will alſo refuſe thee: thou ſhalt be no prieſt to me.

For why ſhould any dare to intrude himſelf into this great ſervice to teach others in the Word, ſeeing himſelf untaught? for the prieſts lips ſhould preſerve knowledge: and the people muſt ſeek the law at their mouth. Mal. 2.32

Doth any man ſend a lame man of his errand, or put his meſſage into the mouth of a dumb man. We are the Lords meſſengers.

Doth any man ſet an unskilfull man to build, that knoweth not how to uſe his tools? we are the Lords builders.

Doth any man ſet an unexperienced man to take charge of his ſheep? we are the Lords ſhepherds of his flock.

Jeroboam took the right way to deſtroy true Religion, and to ſet up Idolatry: He made of the loweſt of the people prieſts of the high places: whoſoever would he conſecrated him, 1 Reg. 13.33.44. and he became one of the prieſts of the high places.

And this thing became ſin to the houſe of Jeroboam, even to cut it off, and to deſtroy it from off the face of the earth.

Surely ſuch miniſters though they have the outward calling of the Church, yet do they want the inward calling of God, and being darkneſſe, they poſſeſſe the place of light, and they are blinde leaders of the blinde, as Chriſt calleth them.

Two ſorts of miniſters are here excluded.

1. Thoſe that know not what the Lord ſaith, and therefore uſe the Holy calling of the Miniſtery, but as a means for their maintenance, without care or conſcience of feeding the flock of Chriſt: and wo is to them becauſe they preach not the Goſpel: they uſurp the wooll and milk of the flock, and have no right to the inheritance of God, that is the tithes of the People. 2. Thoſe who know not, underſtand not the word of the Lord, yet truſting to their own naturall parts do boldly ſtep up and uſurp the chair of Moſes, and are imperitorum magiſtri, teachers of the unlearned, before they have been peritorum diſcipuli, Schollers of the learned. And theſe are the more dangerous of the two: better an unpreaching Miniſter that readeth the Word of God diſtinctly, then an ignorant preacher, that preſumeth ex puris naturalibus, from his pure Naturalls to deal with thoſe things which are too high and deep for him.

2. Miniſters are taught their great duty of faithfulneſſe, of which the Apoſtle ſaith.

Moreover it is required of ſtewards that a man be found faithfull.

He muſt ſay,1 Cor. 4 2. Thus ſaith the Lord. That is,

He muſt ſay 1. Quod dicit Dominus, What the Lord ſaith is the truth. 2. Omne quod dicit, All that, all the truth. 3. Quomodo dicit. In the ſame manner, Thus.

1. For we may not go from our inſtructions to ſpeak of our ſelves any thing, but we muſt firſt receive from the Lord, and then we muſt ſpeak that.

It was Nathans errour when David did open to him his purpoſe for building of the Lords houſe, that before he had underſtood the will of God therein, he encouraged him, ſaying, Do all that is in thy heart: and therefore he was ſent again to him to unſay it.

2. Neither may we ſuppreſſe any thing of that which is put into our mouths:Act 4.20. the Apoſtle ſaith, We cannot but ſpeak thoſe things which we have ſeen and heard.

And Saint Paul ſaith to the Elders of Epheſus, I take you to record this day, Acts 20.26, 27. that I am pure from the blood of all men: for I have concealed nothing, but have revealed to you all the counſell of God.

For ſurely as God told Ezek, It is as much as our ſalvation is worth, to leave any part of Gods revealed will in Scripture untaught.

3. Neither may we change the manner of Gods ſpeakings: for there is a form of Doctrine delivered to us, and there is a form of words; we muſt not only ſay, This, but Thus ſaith the Lord.

For ſo Saint Peter admoniſheth, If any man ſpeak, 1 Pet. 4.11. let him ſpeak as the oracles of God. Not mingling humane. fancies with divine Doctrines: not mingling words of humane wiſdom with Holy exhortations: not mingling our own ſpirit of contradiction, with our confutations of the adverſary: not mingling any of our own ſpirit of bitternes and paſſions with our juſt reprehenſions of ſin, drawing againſt Satan and ſin no other ſword but the ſword of the Spirit; which is the word of God.

Thus ſhall we be unto God the ſweet ſavour of Chriſt, 2 Cor. 2. i 3. in them that are ſaved.

We ſhall meet with many diſcouragements in this our office, and we ſhall loſe a great deal of labour; but ſo did our Maſter, it is his complaint:

Though never any were ſo ſufficient for this ſervice as he was;Iſa 49.4. v. 1. 1. For his calling, The Lord hath called me from the womb, from the bowels of my mother hath he made mention of my name. 2. For his fitting to that calling,v. 2. He hath made my mouth like a ſharp ſword in the ſhadow of his hand hath he hid me, and made me a poliſhed ſhaft.

Yet he complaineth. Then I ſaid, I have laboured in vain, v. 4. I have ſpent my ſtrength for nought, and in vain.

Yet his comfort was, Yet ſurely my judgement is with the Lord, and my work, or my reward, with my God.

Here ſome think that the limitation of us to Thus ſaith the Lord doth ſo reſtrain the miniſter of the word to the word of God, that it is not lawfull to mention the names either of the ancient Fathers of the Church, or of any Heathen writers in our ſermons.

A point toucht ſomewhat to the quick by a great and learned Divine even upon this text in print.

To which my moderate and juſt anſwer is,

1. That as there is authoritas Scripturae, the authority of Scripture which is the ground of faith; ſo there muſt be teſtimoniu •• Eccleſiae the witneſſe of the Church, as Vincent. Lirinenſis well adviſeth,Cap. 2.

Quia Scripturam Sacram non uno eodumque ſenſu univerſi accepterunt.

And in this caſe not having Antiquitatem miniſtrantem, univerſall conſent, and we are put to it to ſearch out, what the moſt learned, & moſt ſincere Divines in all ages have taught concerning this point; & here there is a neceſſity of conſulting and declaring the conſtant judgement of the Church for the Teſtimony to the Truth.

2. In all points of doctrine it giveth a great aſſurance to our hearers of our faithfulneſſe, if we declare our ſelves to be ſuch as feed our hearers with the ſame Bread of Life which our fathers before us did break to their children.

3. Whereas it is ſurmiſed that theſe citations of fathers be but a pride of our feeding, and a vain boaſt of our learning:

It were more charitable to think, 1. That our humility is ſuch, that we are not aſhamed to profeſſe by whom we learn any thing. 2. That we have ſo unworthy an opinion of our own judgements, that we chuſe rather to apply the learned judgements of thoſe that have gone before us, then our own.

And who can deny but that our Preaching out of them is with the warrant of our Text. Sic dicit Dominus, Thus ſaith the Lord, if the Lord ſpake by them to his Church?

For the uſe of Heathen writers, I onely ſay with S. Aug.

Omnis ſcientia in g nere bonorum eſt. In arundine ſterili poteſt una pendere.

Truth is the language of God, and if ignorant men, wicked men, Devils do ſpeak truth, we may quote and write them, and we may ſay truly, Sic dicit Dominus, Thus ſaith the Lord.

The prophecie of wicked Balaam and of Caiaphas was the word of the Lord; and the confeſſion of devils teſtifying of Chriſt, is a good confeſſion, there is no wrong done to the word, Qui non eſt contra me, mecum eſt. He that is not againſt me, is with me.

2. The hearers leſſon.

You are all taught to receive this wholeſome doctrine which the Miniſter preacheth from the mouth of the Lord.

It is not you that ſpeak, ſaith Chriſt; he that hath ears to hear muſt hear, Quod Spiritus dicit, what the ſpirit ſpeaketh.

When we tell the houſe of Jacob of their ſins, this is the word of the Lord.

When we ſay unto you going in an evil way as Lot to the Sodomites, Do not ſo wickedly, Do not ſay, Duru eſt hic ſermo. he rayled to day againſt ſwearing, or againſt drunkenneſſe, &c. I will tell you how you ſhall receive both comfort and great profit by our Miniſtery; and the word is given to profit withall.Mich. 2.7.

Do not my words do good to him that walketh uprightly? recto judicio: rectis moribus.

I will give you a fair example.

Iſrael ſaid to Moſes, Go thou now neer, Deu. 5 27.28. and hear all that the Lord our God ſhall ſay, and ſpeak thou unto us all that the Lord our God ſhall ſpeak unto thee, and we will hear it, and do it.

God took it well, and ſaid to Moſes, I have heard the voice of this people, they have well ſaid, all that they have ſpoken.

We muſt tell you, that the Word of the Lord which he ſendeth forth in our Miniſtery, ſhall not return to him empty; it ſhall finiſh the thing for which it was ſent.

Therefore take you heed how you hear, and conſider what we ſay: hide the Word that we Preach in your hearts, that you ſin not againſt God.

If we do our duty he that heareth us and receiveth us, receiveth Jeſus Chriſt that ſent us, and in theſe earthen veſſels rich treaſures are brought unto him.

He that refuſeth us & our Miniſtery, refuſeth him that ſent us; and the Word of the Lord which we bring to them, will prove a rod correction to chaſtiſe them, and although they feel not the pain preſently, it will be owing to them till affliction or Death aſſault them, and then they will remember the Word of the Lord with much horrour.

Obadiah v. 1.

We have heard a rumour from the Lord and an Embaſſadour is ſent among the Heathen. Ariſe ye, and let us ariſe againſt her in battell.

We are now come to the Prophecie it ſelf, which holdeth to the end of the ſixteenth verſe: The parts whereof are four.

1. The judgement intended againſt Edom, v. 1.2. 2. All the hopes of Edom deſpaired, v. 3.4.5.6.7.8.9. 3. The cauſe provoking God to this ſevere proceſſe againſt them, v. 10.11.12.13.14. 4. Gods revenge upon them, v. 15.16.

1. In the judgement intended, obſerve 1. The diſcovery thereof. 2. The effect of it

1. In the diſcovery, obſerve 1. By whom it was diſcovered. 2. How, two wayes, 1. By a rumour from the Lord. 2. By Embaſſadours.

1. To whom this threatened judgement was diſcovered, we have heard. We, that is, the prophets of the Lord; for although Obadiah writ this preſent Propheſie, yet was not this judgement onely revealed to him, but to many more of the Holy Prophets; for ſo ſaith the Prophet Amos,

Surely the Lord will do nothing, but he revealeth his ſecret to his ſervants the prophets, not unto one onely, but to more.

And ſo fully was this revealed to Jeremiah, Amos 3.7. that he doth propheſie even in the ſame words againſt Edom, but under the name of Bozrah, which was the name of a Principall city in Edom, as appeareth Gen, 36.33. the words of the Prophecie are theſe.

I have ſworn by my ſelf, ſaith the Lord, that Bozrah ſhall become a deſolation, Jer. 49.13. a reproach, a waſte, and a curſe, and all the cities thereof ſhall be perpetuall waſtes.

I have heard a rumour from the Lord, an Embaſſadour is ſent to the Heathen, ſaying, Gather ye together, and come againſt her, &c. The margents of the Bibles refer you to that place.

The Lord gave great charge to Iſrael concerning Edom, Deut. 23.7 Thou ſhalt not abhor an Edomite, for he is thy brother.

Yet becauſe the Edomite was ever an enemy to Iſrael, God revealed his judgement againſt them to many of his Prophets.

Balain foretold their ſubjection to Iſrael, And Edom ſhall be a poſſeſſion, Seir alſo ſhall be a poſſeſſion for his enemies, and Iſrael ſhall do valiantly. Num 24.18.19. Out of Jacob ſhall be come that ſhall have Dominion, and ſhall deſtroy him that remaineth of that city.

The Pſalmiſt prayeth for their puniſhment,Pſa. 137.7. Remember, O Lord the children of Edom.

It had not been lawfull for the Prophet to have provoked the juſtice of God againſt Edom, unleſſe God had revealed his purpoſe of judgement intended againſt them, to him.

For Davids imprecations be all Prophecies.

The burden of Dumah, that is of Idumaea. Iſa. 21.11.

He calleth unto me out of Seir, Watchman, what was in the night? &c.

The ſword of the Lord is filled with blood: Iſa 34.6. it is made fat with fatneſſe &c. for the Lord hath a ſacrifice in Bozrah, and a great ſlaughter in the land of Idumaea.

Rejoyce and be glad, O daughter of Edom, Lament 4. that dwelleſt in the land of Ʋz, the cup alſo ſhall paſſe thorow unto thee: thou ſhalt be drunken and ſhalt make thy ſelf naked.

As to the young man, Rejoyce, O young man, Iron. q. d. Make thee merry whileſt thou mayeſt, for thou art like to have ſorrow and care enough.

Amos alſo foretold as much.

Thus ſaith the Lord. Amos. 1.11. For three tranſgreſſions and for four I will not turn away the puniſhment thereof, becauſe he did purſue his brother with the ſword, and did caſt off all pity and did tear perpetually, and kept his wrath for ever.

Which cauſes are after in this prophecie alleaged.

But I will ſend fire upon Teman, which ſhall devour the palaces of Bozrah.

Thus ſaith the Lord God, Ezech. Cap. 25.12. becauſe that Edom hath dealt againſt the houſe of Judah by taking vengeance; and hath revenged himſelf upon them I v. 13. will alſo ſtretch out my hand upon Edom, and I will cut off man and beaſt from it, and I will make it deſolate from Teman, and they of Dedan ſhall fall by the ſword.

And I will lay my vengeance upon Edom by the hand of my people Iſrael, and they ſhall do in Edom according to mine anger, and according to my fury, and they ſhall know my vengeance, ſaith the Lord.

Son of man, ſet thy face againſt mount Seir, Cap. 35.2. and propheſie againſt it,

And ſay unto it, Thus ſaith the Lord God, Behold, O mount Seir, I am againſt thee, and I will ſtretch out my hand againſt thee, and I will make thee moſt deſolate, &c.

I may ſay now as the meſſengers ſent to bring Michaias to King Ahab ſaid, but in a Contrary,1 Reg. 22.13. Behold the words of the Prophets declare evil unto Edom with one mouth.

And now you ſee what reaſon this Prophet hath to ſay, We have heard, for God hath revealed this threatened judgement to his ſervants the Prophets, and with one mouth they declare it. From whence we are taught.

1. That the decrees of Gods judgement upon the wicked are conſtant and unchangeable.

1. For God is without variableneſſe and ſhadow of alteration. Hoſ. 13.14 The word is gone out of my mouth, it ſhall not return empty, but it ſhall finiſh the thing for which it is ſons, repentance is hid from mine eyes.

God is not as man that he ſhould repent; he hath ſworn in his wrath they ſhall not enter into his reſt and

The Lord hath ſworn and will not repent.

2. From the nature of the wicked againſt whom he threateneth judgement, for they have hearts that cannot repent, and therefore they heap up wrath againſt the day of wrath; Gods hatred doth deprive them of all the means of grace, and none can be effectuall in them, or to them: and he hath ſaid, I have hated Eſau.

Sin is folly, ſinners are fools; bray a fool in a mortar, yet will not his fooliſhneſſe depart from him; therefore they are under the rods and ſcorpions of wrath, and cannot avoid the ſame.

3. From the faithfulneſſe of his Prophets, for the Prophets of the Lord that threaten theſe judgements from his mouth ſhall not be found liars: ſeeing their Prophecies are no ſelf-given notions, but inſpirations of his ſpirit, which is the Spirit of truth.

You know how Jonah was troubled to be a meſſenger of judgement to Nineveh, when he was perſwaded that God would ſhew them mercy, and ſo his Prophecie fall to the ground: he could rather have looked on to ſee the utter deſtruction of Nineveh, then that his Prophecie ſhould be found unperformed, therefore he went another way at firſt, & would not come to Nineveh, & when he had propheſied, he went out of the city, & there expected the event of his Prophecie; & was angry that it ſucceeded not.

Quer. We finde that in that example God changed, and repented him of the evil which he had threatened againſt Nineveh, how then do we ſay, that the judgements of God againſt the wicked be unreverſable?

And God ſaw their works, Ion h 3.10. that they turned from their evil way, and God repented of the evil that he had ſaid he would do unto them: and he did it not.

Sol. To this we anſwer, That Gods repentance was no change of his minde, or any alteration of his counſell or decree, but a deferring of the execution of his judgement.

The change was in Nineveh, and the repentance was in them; they humbled themſelves before God, and they both did the works of mortification, and they alſo beleeved God:Cap. 3.5. this was not a juſtifying faith, which is Credere in Deum; to beleeve in God, but an hiſtoricall, which is Credere Deo, to beleeve God.

And God would have his Church ſee; that if Ahab humble himſelf, and go in ſackcloth; if Nineveh give over evil works, and repent them of their ſins, he will turn from the fierceneſſe of his wrath, all to encourage repentance. But Jonah was a true Prophet of Gods judgement, their repentance was not poenitentia non poenitenda, a repentance not to be repented of: for they reſumed their evil wayes: and Nahum doth renew the threatenings of Jonah, and declareth the Lords judgements againſt Nineveh.

For the repentance of the wicked is but for a ſeaſon, and as it is temporary, ſo it removeth judgement for a time; but they returning to their ſins, he returneth alſo to the execution of his intended puniſhment.

So Ahab was forborn for a time upon his humiliation, but he eſcaped not the hand of judgement: for God cannot lie.

His Prophets ſpeak ſure words, as the Apoſtle ſaith, We have a more ſure word of Prophecie, 2 Pet. 1.19 to which you do well if you take heed as to a light, &c.

Que. When Abraham had heard the decree of God againſt the tranſgreſſing cities, did not he know that Gods decrees of judgement were immutable? how then did he ſolicite God for the reverſing of the ſame? did he well in ſo doing?

Sol. Abrahams plea doth clear this point; for upon the firſt notice from God, of his intended judgement, he pleadeth for Sodom, not to turn away the wrath from the ungodly there: but he ſaith, Wilt thou alſo deſtroy the righteous with the wicked? &c. Gen. 18.13

The care of Abraham was for the place and for the perſons of the righteous; he doth not ſolicite God for the wicked there.

Again, to pray for the ungodly and wicked to divert judgement from them when God hath revealed his diſpleaſure againſt them, is not unlawfull.

1. Becauſe Chriſtian charity hopeth all things, beleeveth all things. 2. Becauſe many of Gods judgements are temporall, and his anger againſt the ſons of men continueth not long, ſo that we may hope, that either God may divert the evil, or mitigate the ſame, or give patience to bear it, or ſanctifie the chaſtiſement, ad dignam emandationem, for their amendment, for onely the Lord knoweth who are his.

When Saul was rejected, and Samuel was the meſſenger of that heavie judgement,1 Sam. 15.35. yet Samuel did not ceaſe mourning for Saul untill the day of his death.

That is the moſt effectual manner of praying, even that which the Holy Ghoſt uſeth in us, with ſighs and groans: Plus fletu quam afflain. Thus when Abraham ſaw Iſhmael caſt out for a ſcorner and perſecutour of Iſaac, yet he prayed, O that Iſhmael might live in thy ſight. And God ſaid, I have heard thee alſo concerning him, ſomewhat is obtained. Therefore let us ſtill be praying for all men.

Eſpecially ſeeing God doth not make us of his counſell ſo far as to declare to us whom he accepteth, and whom he rejecteth.

From this leſſon of the certainty of the judgements of God upon the wicked, certain, whether we conſider the nature of God without change, or the weakneſſe of man without any poſſibility of reſiſting; or the nature of the reprobate without any ability of repenting, We are taught,

1. To reſt in the decree of God; let us know, that he cannot deny himſelf; and therefore though wrath go not out from the Lord preſently, and although his judgement is delayed, yet let us reſolve that upon the wicked he will rain ſnares, and he will break the impenitent with rods of iron.

He was an hundred and twenty: yeers preaching to the old world, and they repented not, ſo long was he ere he would pluck his hand out of his boſome: yet at laſt he ſmote the World with a great ſlaughter, and drowned all but eight perſons.

Two Errours do grow in us, if we do not wiſely weigh this doctrine.

1. An Errour in judgement.

Theſe things haſt thou done, and I kept ſilence: Pſa. 10.21 thou thoughteſt that I was altogether ſuch a one as thy ſelf. as Aug.

Deum quia non pateris ultorem, vis habere participem. quia malefacta tua placent tibi, tu putas etiam ea placere mihi.

2. An Errour in manners.

Becauſe ſentence againſt an evill work is not executed ſpeedily, Eccles. 8.11. therefore the hearts of the ſons of men is fully ſet in them to do evill.

For indeed what maketh men to walk ſo unconſcionably on earth, blaſpheming the ſacred name of the higheſt Majeſty, polluting his holy Sabbaths, making their belly, their penny, their pleaſure their God; but this corrupt opinion of Gods either not ſeeing or not caring or pardoning of ſins, the preſuming on his mercy, not knowing this, that the judgments of God, howſoever deferred, will ſurely light where they are threatned

Therefore let every man in hearing and reading of the word of God, obſerve his owne ſins, how they are threatned, and let him know that he hath no way nor means but by his ſerious repentance to eſcape that judgment.

1. Let us take heed of dallying with the Almighty God, for be not deceived, God is not mocked; they that think to finde him when they liſt, know not that there is a time when he will be found, and they that neglect that time, do loſe their ſeaſon of him. 2. But eſpecially let men take heed of abuſing his patience, and making that a motive to, and a ſtrength of ſin: for Laeſa patientia fit furor, patience abuſed turns to fury; when men ſin againſt the mercy of God, they ſpill the medicine that ſhould heal them; they cut the bough that they ſtood on; for it is that which keepeth our heads above water, and ſtandeth in the gap. 3. To conclude, let men take heed of falling ſo farre from God, as to make a covenant with death, and an agreement with hell; that is to make peace with Satan; for this bed, the Prophet ſaith, is too ſhort, and this covering is too narrow to cover us.

We are taught here not to repine at the preſent proſperity of the wicked.

This hath much diſquieted very godly perſons; David confeſſeth it to have unreſted him, and his foot had almoſt ſlipt.Pſal. 73.

It made ſome wiſe men among the heathen doubt. An ſit providentia, whether there be a providence; and no humane wiſdome can maintaine providence, becauſe bonis malefit, good men ſuffer.

There is a parting of the red ſea, and then it will appeare who be Iſraelites, and who be Aegyptians.

What if it laſt proſperous all their life long? at the parting of the ſoule and body Lazarus and the rich man ſhall feele a change; therefore grudge not the wicked their pleaſures of ſin for a ſeaſon.

2. By what means this intelligence of the judgement againſt Edom was given: the meanes are two.

1. By a rumour from the Lord. 2. By the Embaſſadours ſent from the Heathen.

1. The rumour from the Lord.

Jeremiah uſeth the ſame word, the Interlin. auditum audivimus à cum Domino. Jer 49.14.

His meaning is as before is expreſt, that God hath put this prophecie in the mouth of many of his Prophets, ſo that it is not a particular inſtinct by revelation to ſome one, but a rumor, that is a general opening of the ſame filling the mouths of many, which declareth the conſent of the Prophets in this Prophecie.

It advanceth the meſſage of God amongſt men, when the Lords trumpets doth Dare ſonum certum, give a certain ſound, when they all agree together as one man in the miniſtery thereof.

The meſſenger that came from Michaiah to bring him to the two Kings Jehoſhaphat and Ahab, thought he had uſed a great argument to perſwade Michaiah to Propheſie good ſucceſſe to that intended expedition againſt Ramoth-Gilead, 1 Reg. 22.13. ſaying,

Behold now the words of the prophets declare good unto the King, with one mouth; let thy word, I pray thee, be like the word of one of one of them, &c.

Theſe falſe prophets all joyned together to flatter that expedition: God revealeth the ſecret hereof by Michaiah, there was an evil ſpirit offered his ſervice to God, ſaying,

I will go forth, and I will be a lying ſpirit in the mouth of all his prophets. And God ſaid, Thou ſhalt perſwade him, and prevail alſo.

The Prophets and Miniſters of God do conſent in their meſſage; and Sathan that ſtudieth the ruine of the Church doth his beſt to make his falſe prophets agree all in a tale, to make the fairer ſhew of Truth, that he may deceive many.

It is one of the great objections of the Papiſts againſt our Religion, that it cannot be the Truth of God, becauſe we Miniſters do not agree in the Preaching thereof.

To whom we anſwer, That the Church of England in all points both of Religion, and Diſcipline, is as a city which is at unity within it ſelf: if ſome particular Perſons in the Miniſtery leave the way of the Church and go in their own way, that is no fault of the Church, but the Schiſme of Private men.

Such, as they are diſcovered, ſo are they reſtrained and ſeparated from the reſt: to Room then Parcius iſta viris tamen objicionda memento, Perſonall oppoſitions do not faſten imputation upon any entire Church of God.

And we ſay to the Roman Church,

Novimus et qui to, &c.

For we have good evidence even from their own wrightings, that the Church of Rome hath in later times diſſented from thoſe Tenets, which in former times it hath maintained; not in matters of light moment, but in the main points of Chriſtian Religion.

1. For the books of Canonicall Scripture, the learned of former times did refuſe all thoſe books which we call Apocryphall as well as we; yet the Counſell of Trent hath ſince placed them in the Canon, and given them equall authority with the Canonicall Scriptures 2. For the ſufficiencie, their own beſt learned have heretofore acknowledged the ſame as much as we. 3. The vulgar tranſlation hath been by their learned refuſed, the originall preſerved. 4. For the conception of the Virgin Mary without ſin, it is not yet determined in the Church, but contradictories are allowed. 5. The diſtinction of Mortall and Veniall ſins. 6. The Doctrines of merite, of ſuper-erogation, of the ſeven Sacraments, of Tranſubſtantiation, of Purgatory, of praying to Saints, worſhipping of images, Indulgencies, Popes ſupremacie, all refuſed.

Therefore let them no longer charge us with differences; our Church doth maintain one Truth in all theſe things, with the former Church of Rome, againſt this that now is.

Therefore let us obſerve the ſetled doctrine of the Church in which we live, and receive that againſt the perverſe oppoſitions of all ſchiſmaticall coiners of new Doctrines, and that is the ſafeſt way for us to walk in, for this rumor Domini is no rumour of the Lord.

2. Becauſe it is auditus a Domino, heard from the Lord, whence we are taught to diſtinguiſh between the rumours which we hear from men, and thoſe rumours which we hear from the Lord; let us judge them by the word of God, and let us learn of the Church, the Spouſe of Chriſt, who beſt diſcerneth theſe ſpirituall things, becauſe they are depoſited with it, and the Spirit of God is with it, and abideth with it for ever.

How holy Scriptures muſt be interpreted.

Let every man put his own particular fancies and humours to ſilence, and as the Apoſtle ſaith, let us receive with meekneſſe the word of God, and let it be graffed in us.

For the word of the Lord endureth for ever, that is like him that gave it, without variableneſſe, there is in it no ſhadow of change.

It was Davids reſt, Audiam quid loquatur Deus, I will hear what the Lord ſpeaketh.

And that we may hear this rumour of the Lord profitably, The word is given to profit withall. let me ſhew you who they be that receive the word of God profitably; theſe namely who 1. Receive it in their underſtanding. 2. in their judgement.

1. In their underſtanding, knowing what the Lord ſpeaketh in his Word, for the Word is the revelation of the good will of God.

To this is neceſſary 1. A preparation to this underſtanding. 2. An uſe of the means.

For the preparation of our underſtanding, two things are neceſſary as Saint Paul ſpeaketh.

1. Be not conformed to this world: this world is our enemy,Rom. 11.1. we muſt ſhake off all acquaintance with it: it is the ſerpents fair fruit, wherewith he tempteth us, he ſetteth the eye and the heart a luſting, and filleth us with the pride of life.

Chriſt firſt ſeparated his diſciples from the world, then he fitted them to his ſervice.

They deceive themſelves that think they may embrace true religion, and the world too, following the vanities of faſhion, and ſurfetting in the pleaſures of life: for Godlineſſe and vanity cannot dwell together: and the god of this world blindeth the eye of the underſtanding that they which love the world, cannot love God; and the ſecrets of the Lord are revealed to none but ſuch as love and fear God.

2. Be ye transformed by the renewing of the minde: that is, be ye new Creatures, caſting off the old man which is corrupt: for this new wine muſt be put in new casks.

We muſt ſing a new ſong, Canticum novum, novus homo a new man, none elſe can ſing it: therefore David deſired Cor novum a new heart, and ſpiritum rectum a right ſpirit: it is the only new faſhion as in many of ours, to renew the old faſhion, the image of God ſtamped in us in our Creation, which is decayed & repaired anew by the image of the new Adam who came to reſtore us.

2. A uſe of the means, which are,

1. Delight in reading of the word; give attendance to reading;1 Tim. 4.15. what though thou underſtand not what thou readeſt? no more did the Eunuch: but God ſent Philip to him: he was in the way of illumination.

Idle and wanton books take up too much of our time from the reading of Gods book: rumor populi, a rumour of the people takes us from reading this rumor Domim, this rumour of the Lord.

Yet theſe things are written for our uſe; and onely theſe things make the man of God wiſe to ſalvation.

2. Meditation, for that helpeth the underſtanding, and layeth up what we read, in the memory, that we may know where to have it again when we have need of it.

It is ſaid of Mary, Lu k. 251 that ſhe kept all theſe ſayings in her heart.

The wiſe ſon of Sirach ſaith well,

The inner parts of a fool are like a broken veſſel, Ecclus. 21 14. and he will hold no knowledge as long as he liveth. Truly the cauſe of all our ſins and frailties is want of meditation in the Word, want of keeping it in our heart we ſee in our ſelves, how we are affected here in hearing of the Word of God; if we did meditate on it, we ſhould have the ſame affections ſtill.

3. Hear the Word preached, for this is Gods ordinance for the ſaving of ſouls;Nehem. 8. Ezra had a pulpit of wood made him, he ſtood up, be read the law, and gave the ſenſe, and all the people wept when they heard the wonderfull things of the Law.

But it is ſaid, All the people were attentive, both man women, yet he preached not by the glaſſe, but from morning till mid-day.

And Paul preached from evening till midnight; for it pleaſeth God by the fooliſhnes of preaching, to ſave thoſe that beleeve.

Be ſwift to hea .

4. Meditation is neceſſary alſo after hearing the word in the publike Miniſtery: for the Miniſter ſpeaking to a mixt auditory, if he divideth the word aright, he hath a portion for every hearer, milk for ſome, ſtronger meat for others; ſome have need of information in things unknown; ſome of comfort, ſome of reſolution in doubes, ſome of confutation of errours, ſome of chiding ſome have need to have their dulneſſe ſpurred, others their deadneſſe quickened, others their weakneſſe ſtrengthned, others their young & hopeful beginings, encoraged, others their zeaks enflamed.

5. Conference is another good means to encreaſe our knowlodge; for one mans memory may help anothers, ſo one mans underſtanding may be more clear then anothers: for as we are many members of one body, ſo have we many graces beſtowed upon us to make us uſefull and helpfull one to another.

Conference one with another, eſpecially with our miniſter, doth call to minde that which might elſe have ſlipt away from us; and the very purpoſe of conference doth adde a deſire to learn by the Word, that we may rather teach then be taught.

2. We muſt receive the Word of God in our judgement. This is the wiſdom that teacheth us to make uſe of it: for knowledge is not for it ſelf, but for uſe; we ſhall know whether we have wiſely heard the Word by two things.

1. By the encreaſe of our faith. 2. By our new obedience.

1. By the encreaſe of our faith: for faith cometh from the ſaving hearing of Gods Word; the Word is not the power of God to ſalvation, but onely where it begetteth faith.

The Word never profiteth where it is not mixt with faith in them that heare it.

So ſoon as Sathan ſhook the faith of Evah, Heb. 4.2. and made her, doubt of the Word of God, the Word had loſt the power of God in her to preſerve her.

2. By our obedience: many boaſt of their knowledge; the Apoſtle ſaith, He that doth think he knoweth any thing, that is proud of his knowledge, and loveth his knowledge for it ſelf, knoweth nothing yet as he ought to know.

For in religion he knoweth no more then he practiſeth.

What is it for a man to get a clear and good glaſſe, and to behold his face in it, and to forget preſently what his form is? ſuch are the knowers of the Word, as Saint James ſaith, that are not doers of the ſame.

And what profit is it to us to know our Maſters will and not to do it, but the gain of many ſtripes?

Here is a great judgement threatened: the Prophets intelligence is rumor Domini, a rumour of the Lord.

There is great cauſe of fear when God doth give out what his judgements ſhall be, and how he will puniſh, for his word is like the ſword of Saul,

It never returned empty from the blood of the ſlain.

We have no particular prophecies that do point out our nation, as this and many more did point out Edom for judgement,2 Sam. 1.12. but yet we muſt not neglect the voice of God; for

As faith layeth hold on the generall pro miſes of God to his Church, and applieth particular examples in Scripture, to the building of us up in comfort:

So fear layeth hold on the generall threatnings of Gods judgements, and applieth them to the begetting and increaſing of terrour.

So that when you ſhall hereafter ſee what ſins Edom committed, we ſhall perceive how thoſe ſins provoked Gods anger, and how ſeverely God threatned them, you may ſay, Auditum audivi a Domino, We have heard a rumour from the Lord: that if the land we live in, or we that live in this land, be guilty of theſe ſins, we have no quietus eſt, no diſcharge againſt theſe plagues; for theſe two go together,

Come out of her my people, that you be not partakers of her ſins, and receive not of her plagues.

The drunkard may ſee in Noah and Lot who ſinned but once that way, how God did puniſh that ſin. Miriams ſin reſiſting Moſes.

The adulterer may ſee in David, that God ſpareth not his own beloved children, he maketh their ſins ſmart upon them.

But the examples of his judgements upon the reprobate are full of terrour: Cain, and Saul, and Judas, Korah and his company.

This is rumor Domini, The Scripture dealeth plainly with us to tell the Church theſe things, ne veniant in locum tormenti, that they come not into the place of torment.

4. To comfort the hearts of ſuch whoſe conſciences are tender, and who do joyn, with care and fear, revenge upon themſelves, and all to deſtroy the body of ſin.

Many of theſe do too much diſcomfort and deject themſelves, about giving themſelves over, as if they were veſſels of wrath or deemed to deſtruction.

Sathan uſeth fiery darts to ſuch, and by all means tempteth ſuch to diſpair; he ſaith unto them, Non eſt tibi ſalus in Deo tuo, there is no ſafety for thee in thy God.

Therefore to ſuch I ſay, Take heed, and examine well the ſuggeſtion, hearken diligently ſi rumor ſit a Domino, if it be a rumour from the Lord.

Sathan laboureth moſt againſt our faith, for that is the victory by which we overcome the World.

Chriſt told Peter, Sathan hath deſired to winnowe thee: he knew which way he bent his ſtrength: Orav ine deficeret fides tua, Luke 22.32. I have prayed that thy faith fail not:

Our own fear is another great enemy to our peace; for when we do conſider our ſelves, and how weak our faith is, we do preſently apply to our ſelves all the judgements of God.

Yet this is rumor a Domino, a rumour from the Lord.

The Lord hath delight in this broken heart, he will repair and build up the breaches thereof; the ground that is thus broken up is fitteſt for the immortall feed of his Word, and of his Grace to be ſowen in it, to bear fruit.

What a wofull caſe was David in when his foot had almoſt ſlipt, when he feared that God would no more be intreated, and hearkened to the rumour of his conſcience, till God who is greater then the conſcience refreſhed him with his ſweet conſolations.

And ſaint Paul hearkening to the rumour of his conſcience, crieth out, O wrethed man that I am, who ſhall deliver me, &c. but the ſweet and comfortable voice of joy is heard in the tabernacles of the righteous: as there,

Thanks be unto God through our Lord Jeſus, &c.

Therefore as he ſaith, When you hear of wars, and rumours of wars, be not afraid; that is, fear not ſervilely nor diſpairingly, for the end is not yet.

Obadiah v. 1.

An embaſſadour is ſent amongſt the Heathen: Ariſe ye, and let us ariſe againſt her in battell.

2. Means of the intelligence, An ambaſſadour is ſent amongſt the Heathen, This is rumor populi, a rumour of the people: for commonly rumour of war doth go before war, ſeeing the preparation of war cannot be concealed.

Concerning this Embaſſadour the learned Expoſitours of this Prophecie are not well agreed.

Some think he is ſome Prophet of the Lord ſent to ſtir up a war between Edom and other Nations.

Others that one Nation doth by Embaſſadours ſtir up another againſt Edom.

The 70 read 〈 in non-Latin alphabet 〉 whereupon ſome underſtand that God ſent his Angel to provoke this war.

The point materiall is agreed on by all, that God hath an hand in this judgment, and he uſeth the nations for a rod to ſcourge Edom.

This rumour of warre is terror Domini, the terror of the Lord; And it ſtirreth up and awaketh thoſe that are in danger, to look to themſelves, which doth ſhew that this judgment threatned againſt Edom ſhall not ſurpriſe them ſuddenly, they have warning to ſtand upon their guard, and to arme themſelves againſt invaſion.

This is therefore declared as I conceive to ſhew the careleſſe ſecurity of Edom, that would take no warning, for that is expreſt in the prophecy of Iſaiah in the burthen of Dumah, contempt and ſcorne of their warning; for he calleth unto me out of Seir, Watchman, what was in the night? Watchman, what was in the night?

As deriding the Prophet, who had foretold their night of calamity which ſhould put out their candle, and leave them darkling.

For if the voyce of the Prophets will not move them, how will they take it when they ſhall hear the nations ſending Embaſſadours, one to another to confederate againſt them?

But the wicked are deſpiſers, they will take no warning.

The old world made a ſcorne of Noahs preaching and building, and thereby vexing his righteous ſoule, even to the day that the floud came and ſwept them all away. They of Sodom, even the ſons in law of Lot, when he warned them of the wrath to come, did deſpiſe the warning.

Yet God to make their judgment more heavie when it cometh, and to make their ſcorne more inexcuſable, threatneth them with the rumour firſt, before be ſmiteth them.

The pride and vanity of theſe times, the drunkenneſſe and prophaneſſe, the contentions, and all the clamorous and loud voyced ſinnes which over-grow into exceſſe; they do all ariſe from the contempt of the word of God, and from a negligence in obſerving the courſe of Gods juſtice in the puniſhing of theſe ſinnes, and from a ſcornfull undervaluing of thoſe Embaſſadors whom God doth ſend into the world to reconcile the world to himſelf.

The Apoſtle ſaith, We as Embaſſadours from God do beſeech you.

But the Miniſters of Gods word have very harſh welcome in the World, for the prophane deſpiſe them all, and will not hear their meſſage: the preciſe will hear but ſome of them, they deſpiſe others; they that be for Paul, will not hear Apollo; and they that be for Peter, will hear neither Paul, nor Apollo, nor Jeſus Chriſt himſelf.

But conſider, Embaſſadours are not ſent but upon ſerious occaſions: this is ſuch; to awake and ſtir us up againſt our common enemies, the Fleſh, the World, and the Devil, and to tell us of our great danger.

For we ſhall not fight againſt Fleſh and Blood onely, but againſt Powers, and Principalities: if we deſpiſe the noiſe of this rumour, theſe enemies may take us at advantage.

Edom would take no warning; no more will they whom God hath delivered over to the guidance of their own luſts.

2. The effect of the meſſage and rumour being the judgement it ſelf.1 Judicium. 2. effectum Judicij. Numb. 24.18.

Ariſe ye, and let us ariſe againſt her in battell.

When I compare theſe words with thoſe of Balaams prophecie,

Edom ſhall be a poſſeſſion, Seir alſo ſhall be a poſſeſſion for his enemies, and Iſrael ſhall do valiantly.

Out of Jacob ſhall he come that ſhall have dominion, and ſhall deſtroy him that remaineth of that city:

I finde here from whence the Embaſſadour cometh; even from the houſe of Jacob; And Iſrael ſhall ſtir up the Heathen againſt Edom, and Iſrael ſhall have dominion over them. This appeareth in Ezekiels prophecie,

And I will lay my vengeance upon Edom, Eze. 25 14 by the hand of my people Iſrael, and they ſhall do in Edom according to my anger & according to my fury, & they ſhall know my vengeance, ſaith the Lord God.

So the people of God ſhall ſtir up the Heathen Nations againſt Edom.

From whence we do learn theſe leſſons.

1. That all wars are ordered by God. 2. That God puniſheth one evil man by the hand of another, and ſo one evil Nation. 3. That war is one of Gods puniſhments by which he chaſteneth men for ſin. 4. That the people of God may lawfully make war.

1. Doctrine. All wars are ordered by God.

It is the word of the Lord that theſe Nations ſhall come together in War againſt Edom.

The horſe is prepared for the day of battell, Pt. 21.31. but the victory is of the Lord.

He teacheth my hands to fight, Pſa. 144.1. and my fingers to battell.

Melchiſedech ſaith to Abraham after his victory in the reſcue of Lot,

Bleſſed be the moſt high God, Gen. 14.20. which hath delivered thine enemies into thy hand.

When Iſrael prevailed againſt Benjamin for abuſing the Levites concubine,Judg. 20.35. Jud. 7.20. it is ſaid, The Lord ſmote Benjamin before Iſrael.

Gedeons cry was, The ſword of the Lord and of Gedeon.

The reaſon hereof is in ſight. 1. By the generall providence of God who ruleth all things and all perſons; pſa. 113.6 for he abaſeth himſelf to behold things in heaven and in earth. 2. By the particular intereſt that God hath in wars, for he is called Dominus exercituum, the Lord of Hoſts.

The uſes follow.

1. In all wars to have reſpect unto the cauſe, not to put our ſelves into an unjuſt quarrell: let the cauſe be Gods, and we may promiſe our ſelves to have God on our ſide: The wiſe man ſaith,.pro. 20.18. pro. 24.6.

By counſell wars muſt be enterpriſed.

By wiſe counſell thou ſhalt make thy war proſperous.

If Jehoſhaphat joyn with Ahab againſt Ramoth in Gelead, he ſhall ſpeed accordingly.

The ſword of the Lord firſt, then of Gideon.

2. The cauſe being good and warrantable, we muſt not truſt to our ſtrength: neither muſt we neglect the means, preſuming on the defence of God.

1. Not truſt our own ſtrength: for ſome truſt in Charets, and ſome in horſes, as Benhadah did in the multitude of his men, ſo great, that the land againſt which he fought; was not enough to give every one of the an handfull.

Put David ſaith, A king is not ſaved by the multitude of an hoſt, pſa. 33.17. neither is the mighty man delivered by much ſtrength: an horſe is a vain help.

2. It is another extream to caſt all upon God and not to uſe the means: firſt the ſword of the Lord, and then with it the ſword of Gedeon.

3. This ſerveth to take off all fear from our hearts, when we fight the Lords battells: it was a cheerfull ſpeech of Joah, encouraging the people when he had divided his army, part againſt the Syrians, and part againſt Ammon,

Be of good courage, and let us play the men, for our people, 2 Sam. 10.12. and for the cities of our God, and the Lord do that which ſeemeth him good.

It was Davids reſolution,

I will not be afraid of ten thouſand of the people that ſhould beſet me round about: Ariſe O Lord, ſave me, my God: Pſal, 3.6. for thou ſmiteſt all mine enemies upon the cheek bone.

4. This teacheth us our duty before the War, in the War, and after the War.

1. Before the War, and in the War to joyn prayers with our prepatations and our attempts: for God declared in the Wars of Iſrael with Amalck, that Moſes praying on the hill with Aaron and Hur, and Joſhua fighting belowe in the valley,Exod, 17. were both of them the forces of God.

And that prayers were the better fighting, for when Moſes ceaſed praying, Amalek prevailed.

2. After the War we are taught to whom to attribute the victory and good ſucceſſe of the War; that is to give the glory thereof to the Lord, and ſo ſay with David, The right hand of the Lord hath done valiantly: the right hand of the Lord bringeth mighty things to paſſe.

So the daughter of Jephta came out with timbrels, to meet her father, and confeſt to her father,Judg. 11.36. The Lord hath taken vengeance for thee of thine enemies, even of the chldren of Ammon.

Yet may we not herein ſmother the well deſerving proweſſe and valour of valiant Commanders and ſouldiers, but give them their due honour; ſo even, the women meet Saul, returning from the ſlaughter of the Philiſtines, and they anſwered one another in their ſong, ſaying, Saul hath killed his thouſands and David his ten thouſands. 1 Sam. 18 7.

2. Whereas Iſrael ſaith to the Heathen, Ariſe ye, and let us ariſe, making uſe of the power and ſtrength of the Heathen againſt Edom, we are taught, that God doth uſe one evil man, and one evil Nation to puniſh another.

The Lord did ſmite the Moabites by the Ammonites, and took from them ſome part of their land.

Chedorlaomer maketh war againſt other kings, and taketh away their ſubſtance.

The Midiani •• were their own Conquerours, The Lord ſet every ones ſword againſt his fellow there wont all the hoſt.

The children of Iſrael did call the Heathen here to them,Jud. 7.22. they joyned in one war againſt Edom; as if at this day Princes of the Popiſh Religion ſhould joyn themſelves with a Proteſtant Prince, to maintain him in his Kingdom againſt the Emperour the Popes eldeſt ſon.

Is not this ſetting Egytians againſt Egyptians, and defending the Church by the enemies of the Church?

The reaſon why God doth this, is not for want of other ſtrength; for he is Lord of hoſts: but to declare him to be King, and Lord over all; he doth whatſoever he will in heaven, and in earth, and in the ſea, and all deeps.

What doth more declare his abſolute Soveraignty then his Power to whip and ſcourge the enemies of his Church by one another of them, which is to make Sathan caſt out Sathan.

This ſheweth that Sathans kingdom is ſubordinate to the Kingdom of God; there is but one Kingdom of which it may be truly ſaid, Et Imperijs ejus non eſt finis, There is no end of his Kingdom.

Chriſt ſhall one day make this good, when he ſhall have put down all his enemies; for then he ſhall deliver up the Kingdom to God.

In the mean time the ſubjects of Sathans kingdom are the vaſſalls of God, and Sathan himſelf ſhall be and is at his command to be the rod of God for execution of his wrath where he pleaſeth.

2. God uſeth to puniſh the wicked, to declare to the Church that there can be no true love but where there is love of the Truth; onely true Religion doth unite the hearts of men; and all that embrace not that, want the bond of peace.

They may cry a confederacy, and give one another the right hand of fellowſhip for a time, but if God be not the knot of their union, all other reſpects will come ſhort of ſetling a conſtant concurrency.

We ſee this clearly in the viciſſititudes of confederacies and wars amongſt the enemies of true Religion: temporall reſpects make their leagues; temporall reſpects do again diſſolve them.

The Uſes of this point.

This doth ſerve to reform our judgements, and to ſettle our hearts in our great vexation: for did not the foot of David almoſt ſlip, when he ſaw the proſperity of the ungodly, and compared it with the main and great troubles of the Church?

For ſeeing God doth make this uſe of them to be his ſword, marvell not, that he keepeth his ſword by his ſide, that he keepeth it in a ſheath, that he keepeth it bright.

And David ſaith,

Deliver my ſoul from the wicked which in thy ſword: that is one cauſe why God rewardeth the wicked with ſome temporall favours,Pſa. 17.13. becauſe he maketh uſe of them to puniſh his enemies: this is fully expreſt.

For thus ſaith the Lord to the Prophet.

Son of man, Nebuchadnezzar King of Babel cauſed his army to ſerve a great ſervice againſt Tyrus.

Every head was made bald, and every ſhoulder was peeled, Ezech. 29 18.19 yet had he no mages, nor the army for Tyrus, that ſerved againſt it: therefore thus ſaith the Lord God,

Behold, I will give the land of Egypt into the hand of Nebuchadnezzar king of Babylon, and he ſhall take her multitudes, and take her ſpoils, and take her prey, and it ſhall be the wages for his army.

This may ſatisfie us, that we grieve not at the proſperous eſtate of the wicked, for God hath uſe of them, and he will not let them ſerve him for nothing.

The elect of God have fairer hopes, let them ſtay their ſtomack, and let them wait the Lords leiſure.

2. We may ſee in this example in my text, and in many more, that God maketh uſe of the wicked in the behalf of his Church, and therefore we muſt not give the glory of Gods juſtice to the means, but to God.

The wicked know not what they do when they fight the battells of the Lord; yet God doth put ſuch mettall into them, that they do moſt valiantly perform his will.

A full example hereof is.

The word of the Lord to Zedekiah king of Judah by his prophet Jeremiah. Jer. 37.8.

The Chaldaeans ſhall come again, and fight againſt this city, and take it, and burn it with fire.

Thus faith the Lord, deceive not your ſelves, ſaying, The Chaldeans ſhall depart from us; for they ſhall not depart.

For though ye had ſmitten the whole army of the Chaldeans that fight againſt you, and there remained but wounded men amongſt them, yet ſhould they riſe up, every man in his tent, and burn this city with fire.

This muſt needs be the hand of the Lord, and therefore the glory muſt be given to God onely: the means are weak, but the Lord is ſtrong; he alone muſt be exalted; and all the glory of victory muſt be aſcribed to him.

The Church may uſe the help of the Heathen and of Idolaters in the Lords battells, for they are the ſword of the Lord as you have heard.

3. We are taught, that though Iſrael and the Heathen do come together, though the godly do uſe the help of the wicked to execute the will of God upon Gods enemies, yet they muſt be very carefull, not to joyn with them in their wickedneſſe and idolatry.

We may uſe the help of Papiſts for the maintainance of the Lords cauſe, but we muſt take heed that we fall not into the ſin of Iſrael. Pſal. 106.35.

They were mingled with the Heathen, and learned their Wickedneſſe, and ſerved their idols, which were their ruine.

Let us not make the covenant with them that Ruth the Moabiteſſe made with Naomi,

Thy people ſhall be my people, and thy God my God. Ruth 1.16

The third Doctrine.

War is one of the puniſhments wherewith God doth puniſh his enemies.

And I will bring a ſword upon you that ſhall avenge the quarrell of my Covenant. Levit. 26.25. Ezech. 14.21.

It is one of the four ſore judgements, as God himſelf doth call it: and it is firſt named; uſed to cut off man and beaſt.

When Iſrael was by the favour of God put into poſſeſſion of the promiſed land, they ſinned againſt God in contempt of Religion, in idolatry, theft and whoredom;

For which God puniſhed them with war; for the Aramites, Philiſtines, Midianites, Moabites, Canaanites, and Ammonites fought againſt them, and oppoſed them three yeers, as appeareth in the book of Judges.

The miſery of war is great, as Moſes doth expreſſe it.

They ſhall not regard the perſon of the old, nor have compaſſion of the young, they ſhall eat the fruit of thy cattell, Deut. 28.50.51. they ſhall conſume the profit of thy land, they ſhall beſiege thee within thy walls, they ſhall drive thee to eat thy children, the fruit of thy body during the ſiege and ſtreightneſſe wherewith they ſhall compaſſe thee in thy cities.

God hath a quiver, it is full of arrows, this is one of them.Ezech. 5.16.17.

The reaſon hereof is, becauſe they that make no conſcience of their duty to God, nor of obedience to his Word, have put themſelves out of Gods protection, and he is become their enemy: The protection of God is the fence of the vine, if that hedge be once broken up, not onely the foxes will come in and devour the grapes, but the wilde boar will alſo come in, and root it up.

2. They that make no conſcience of charity to their brethren, in the juſt judgement of God are delivered into the hands of men, and as one ſaith, Nullum animal moroſius, ſo Nullum animal ferocius: O ſaith David, Let me not fall into the hand of man.

Let men fall ſoftly and eaſily when they fall into thy hands, ſo ſhalt thou fall gently into their hands, for God is love, and the mercifull man ſhall not want mercie.

But as in the naturall body ſometimes it is wholeſome to open a vein and let out blood: ſo it is in the body politick, the ſword muſt ſometimes draw blood to parge the body of noxious and offenſive humours.

And whereſoever this puniſhment lighteth as Medicinall, it amendeth many faults, where it lighteth as a judgement of indignation it cutteth off evil doers from the face of the earth.

The uſes of this doctrine follow.

1. Let us conſider the lamentable eſtate of thoſe that profeſſe the ſame faith with us, who have no other outward means of ſafety, to preſerve their liberty and rights but by the ſword, againſt whom great and mighty Princes do ſay one to another, Ariſe ye and let us ariſe againſt them in battell.

You know who is at this time thus endangered, even ſome of the branches of that vine under which we ſit.

The forward free and cheerfull offerings of your hands have teſtified your good affections to that rightfull cauſe; let lifting up of your hands ſecute that free opening of them; that is, let your prayers ſight for them, and give God no reſt till he hath ſetled Peace in theſe walls, and proſperity within theſe palaces.

Surely they ſhall proſper that love it: for our brethren and companions ſake the worſhippers of the ſame God, the profeſſour of the ſame faith with us, let us wiſh them now proſperity, for the houſe of Gods ſake, which they ſeek to enlarge & advance; let us ſeek and ſtudy to do them good.

2. Let us thankfully conſider our own peace, we are filij pacis, children of peace born and brought up in times of peace: the prophecie of Zechariah is fulfilled in our land.

We have old men and Women dwelling in our towns, even men with ſlaves in their hands for very age, Zech. 8.4.5. and the ſtreets of our cities and towns full of boys and girls playing in the ſtreets thereof.

And that promiſe of God to the obedient is performed in us, I will, end po ••• in the land, Levt. 26.6 and ye ſhall ſleep, and none ſhall make you afraid, and the ſword ſhall not go thorow your land.

The happy dayes of the long reign of Queen Elizabeth of everlaſting memory, the mother of our Peace, were crowned with peace, and ſhe left a legacie of peace in the Commonwealth in her ſucceſſion.

Our Solomon her heir hath maintained peace under his happy government, both at home and abroad.

What Nation is there now under heaven, which ſaith, Ariſe ye, and let us ariſe againſt England in battell.

We may ſay, this is the Lords doing, Pſal. 46.9. and we muſt give him the glory of it; for as David ſaith, He maketh wars to ceaſe, he breaketh the Bowe, and cutteth the Spear in ſunder, and burneth the Chariots in the fire.

The Uſe. Be ſtill and know, that I am God, I will be exalted in the earth.

Seeing we have outward peace from forraine enemies, and none riſeth up againſt us in battell; we muſt be tender of maintaining peace one with another; take heede ye bite not one another, leſt ye be devoured one of another.

Better it were we had wars abroad, then that we ſhould fight one with another of us at home by uncivill contentions, by fraudulent and cunning underminings, by ſlanderous and lying calumniations, or by any other uncharitable meanes of moleſtation to breed unjuſt war amongſt our ſelves.

For by this curſt croſneſſe, we do provoke God to draw his ſword againſt us.

Seeing God hath delivered us from the calamity of war, and given us the bleſſing of peace, let us know that this is the fitteſt time for ſemination of the Goſpel of peace: this is the ſeeds time for the word of God. In ſuch a time was Chriſt born, in the peaceable reigne of Auguſtus Caeſar.

Then were ſwords turned into ſithes, and ſpears into ploughſhares, and ſo the noyſe of our redemption, and the ſound of the Goſpel went over all the world.

We ſee that thoſe years of peace have made learning and arts flouriſh in our land; and for the light of religion, it never ſhined clearer then now, and the light thereof ſtill encreaſeth.

Let us know that now God hath ſo fenced in his Vine in our Land, and beſtowed ſuch coſt on it: he looketh that it ſhould bring forth grapes, not fair and ſpreading branches onely, not large and green leaves, not ſhewes and ſemblances and ſeemings of godlineſſe, but grapes not labruſeas, not ſoure grapes.

But fructus dignos poenitentia, fruits worthy of repentance; Theſe be the beſt preſents we can make to God, the beſt enſigns of our peace.

Otherwiſe the calamities of peace will fall on us worſe then thoſe of warre, idleneſſe, wantonneſſe, fulneſſe of bread, drunkenneſſe, and all the wormes of proſperity which will deſtroy our vine.

Becauſe Ieremih ſaith, Ariſe ye, ſtirring up others to battel, and addeth, we will ariſe. I conclude

That it is lawful for the children of God to make war.

For a defenſive war nature provideth, for that is no more but ſe tueri, to defend himſelf.

But this is an offenſive war againſt Edom their enemy, and this is lawfull.

The Land of promiſe, though given ſo many yeeres before to the ſonnes of Sem, in the line of Iacob, yet was poſſeſſed by the ſonnes of Cham, of whoſe ſonne Canaan took name, and Iſrael came into the poſſeſſion of that Land by the ſword.

They had Gods own warrant for it,Deut. 7.2. When the Lord bringeth thee into the Land whither thou goeſt to poſſeſſe it, and ſhall root out many Nations before thee, then thou ſhalt ſmite them, thou ſhalt utterly deſtroy them, &c.

Yea, he doth not only allow of a juſt war, but David ſaith, He teacheth my hands to fight.

Moſes from God,Pſa. 8.34. Num. 25.17. ſaith to Iſrael, vexe the Midianites and ſmite them.

1. Becauſe, as I taught before, war is one of the judgments of God, one of the arrows of his quiver, one of his rods wherewith he doth chaſten the wicked, therefore the faithfull may and muſt ariſe when they are called forth into battell.

In ſuch a caſe it was ſaid, Curſed is he that doth the work of the Lord negligently; Curſe ye Meroz, curſe ye Meroz ſaith the Angel of the Lord, Jer. 48.10. Curſe ye the inhabitants thereof bitterly, becauſe they came not to the help of the Lord, Judg. 5.23. to the help of the Lord againſt the mighty.

There it is called helping the Lord, becauſe men be the hands of execution in theſe lawfull wars, by whom God doth puniſh his enemies; and becauſe God is holpen in thoſe that are by juſt means maintained.

2. Becauſe an offenſive war is revenge of injuries, and God hath ſaid, Vengeance is mine, ſo that the Lord is called Lord of hoſts, and juſt Wars are called The battels of the Lord; they that ſight in ſuch wars, God covereth their heads in the day of battell.

The wars of Iſrael againſt Amalek were offenſive, they were the Lords vengeance againſt Amalek for ſmiting the hindermoſt and weakeſt of them in their paſſage to the promiſed land.

This war againſt Edom was ſuch, as it followeth Gods revenge upon Edom for their cruelty towards Iſrael.

3. We finde that when the Iſraelites came to John Baptiſt and asked, What ſhall we do? he did not bid them leave the profeſſion of arms, but onely ſaid to them,

Do violence to no man, accuſe no man falſly, Luk. 3.13. and be content with your wages.

Wherein he required of them fair wars without injury to any; for none but unjuſt violence is there forbidden.

And we ſhall finde in the catalogue of the faithfull, Gedeon, Heb. 11.32.33. Barak, Samſon, Jephthah, David, which through faith ſubdued kingdoms, &c.

The Ʋſes follow.

Seeing the faithfull may make lawfull Wars;

1. We are taught to ſatisfie our conſcience before we undertake any war that it is lawfull and juſt, for elſe we cannot either promiſe our ſelves good ſucceſſe or ſolicite God for his aid.

1. It is a lawfull war to preſerve our right againſt them that invade it, as was ours in eighty eight againſt the Spaniard then our enemy, who prepared himſelf for the invaſion of this Kingdom.

2. The Judges of Iſrael did redeem Iſrael from their oppreſſours that had invaded them, and redeemed their own right.

So Abraham made a juſt war againſt thoſe that had wronged the king of Sodom, and took Lot priſoner.

3. To chaſten and deſtroy the common enemies of entercourſe and trade between Nation and Nation; ſuch is the ſeawar intended againſt the Pirates and ſea-theeves that hinder the trade of Nations by their Piracies: waſps and drones that rob the hives of painfull bees.

4. To defend confederate Nations from the oppreſſion of their enemie; for ſo Joſhuah will not ſuffer the Ammonite to vex and wrong the Gibeonites, becauſe the oath of God is between them.

Thus for the common peace it is lawfull for Chriſtians to confederate with Turks and Infidels, for Proteſtants to make leagues of peace and civil ſociety with Papiſts, Catholikes with Hereticks.

And when the league goeth no further then the juſt defence of them in their rights, we may borrow and lend help each to other.

For the common love of humanity teacheth us to do as we would be done to;Chron. 12 18 and the Apoſtle biddeth, as much as in us, to have peace with all men.

But to aſſiſt Infidels and Heretiques in their unjuſt wars, it is utterly unlawfull; ſo Jehoſhaphat joyned with Ahab againſt Ramoth in Gilead, and the Prophet of the Lord reproved him for it.

And Jehu the ſon of Hanani the Seer went out to meet him,Chron. 19.2. and ſaid to King Jehoſhaphat, Wouldſt thou help the wicked, and love them that hate the Lord; therefore for this thing is the wrath of the Lord upon thee.

If the league between the godly and ungodly Nations have theſe bonds, 1. To aſſure one another againſt injury from each other. 2. To defend each others rights, without prejudice of Religion. 3. To maintain commerce between them.

I ſee no cauſe why it may not be lawfull for Chriſtians and Infidels to confederate.

1. For defence againſt injury of others; if the Oxe of an Infidell, or his Aſſe ſhould fall into a pit, ought I not to ſhew him mercy in his beaſt, and to ſave him if I can? ſhall I do this to his beaſt, and ſhall I not do it to him?

If thieves would rob him, ſhall I paſſe by and ſee him rifled, and ſhall I not give him aid? what duty one, man oweth to another, that doth one Nation owe to another; this is preſervation of Juſtice, ſuum cuique.

2. For binding our ſelves not to do Infidels any hurt unjuſtly, it is the Law of God; we muſt not only abſtaine from robbing them, but we muſt preſerve their right; we may not take away from them their lives, their wives, their goods, or any thing of theirs; we may promiſe interchangably to do them no wrong.

3. For commerce; P rk cont. aur. in 2. Praecept. ſome of our late Divines affirme it unlawfull to ſell to Infidels, or Heretiques, any commodity which they may abuſe to any idolatrous uſe.

For example, to ſell the Papiſts Waxe, becauſe they make Candles thereof, which they do uſe in their falſe worſhip of God: ſo Frankincenſe cloath, &c. this is made a breach of the ſecond commandment.

Put this rule is too ſtrict and unwarrantable: for what providence can prevent abuſe of all the commodities that any Land affordeth.

We ſell wheat, of which they may make their Wafer-gods: we exchange gold with ſome of them, they may gild their Images with it. Some of them ſend us in Wine, which is much abuſed to drunkenneſſe: and ſilks of all ſorts, which is abuſed to pridc, &c. This is Nimia ſapientia, nimia juſticia, to be overwiſe, over-juſt.

Seeing the godly and faithfull may lawfully make juſt wars: we are taught to exerciſe Arms, and to ſtudy Military Diſcipline, and to value the worthy ſouldier as a neceſſary member of the Common-wealth, and to give him all good encouragement.

That peace which ruſteth the armour, and deſpiſeth the ſouldier, and diſuſeth Arms, is dangerous; it weakeneth the hands and hearts of men of action, it diſableth the Common-wealth, it provoketh the adverſary to aſſault, and putteth all into hazard.

As John biddeth the ſouldiers to be content with their pay, ſo he alloweth them a pay, and impoſeth the charge of their mainnance upon the Common-wealth.

Let not daring and worthy ſpirits complaine, as Themiſtocles did, that they are like to the Platanes in a ſtorme, men fly under them for ſhelter; in fair weather, vellicant, pluck off their leaves.

3. We are taught when juſt occaſions of war ariſe, to gather courage, as being helpers to our God in his battels.

When Hezekiah ſaw that Senacherib was come to fight againſt Ieruſalem, he ſaid to his Commanders and ſouldiers.

Be ſtrong and couragious, feare not, nor be afraid for the King of Aſhur, 2 Chron. 32 7. neither for all the multitude that is with him, for there is more with us, then with him; with him is an arme of fleſh, but with us is the Lord our God for to help us, and fight our battels.

So Nehemiah encouraged the people againſt Tobiah and Sanballat, when they came to hinder the building of the walls of Ieruſalem.

Be not afraid of them, remember the great Lord, and the fearfull, and fight for your brethren, your ſons and your daughters, your wives and your houſes. There be that have ſaid, that true Religion doth make men cowards, and deſtroyeth fortitude and true valour. It is not ſo.

1. Becauſe true Religion doth ſettle the conſcience in the goodneſſe of the cauſe, which the Heathen did not reſpect. 2. True Religion caſteth us upon the protection of Almighty God, which alſo the Heathen regarded not, but truſted to them that were no gods.

Therefore let us ſay to our ſouldiers in the wars of God, as we read it ſaid by the Officers to the people by the commandment of Moſes,

What man is there that is fearfull and fainthearted? Deut. 20.8 let him go and return to his houſe, leſt his brethrens heart do faint, as his heart fainteth.

For it was a baſe and unkingly anſwer that Ahab ſent Benhadad who ſaid, Thy ſilver and thy gold is mine, thy women and thy fair children are mine: He anſwered,

Mylord king, according to thy ſaying, I am thine, & all that I have.

They that put their truſt in the Lord, do not fear what man can do unto them.

Seeing wars are lawfull, we conclude that it is lawfull alſo to uſe all witty means of circumvention to enſnare the enemy; thoſe are called ſtratagems of war.

So Ioſhuah may lye in wait and come againſt Ai, Joſh. 8.2. on the back ſide of the City.

So Abraham may divide his company,Gen. 14.15. Jud. 20.29. and ſmight the enemy in the night, when he attempteth the reſ ue of Lot.

So the Iſraelites may uſe advice to draw the men of Gibea out of their City, and ſo take advantage againſt them unawares.

5. Seeing juſt wars may be undertaken by the ſervants of God, let them prepare themſelves as Gods ſervants to them.

When thou goeſt out with an hoſt againſt thine enemy,Deu 23.9. then keep thy ſelf from every wicked thing.

The Lord thy God walk th in the midst of the Camp to deliver thee, and to give thee thine enemies before thee, therefore let thine hoaſt be holy, that he ſee no filthy thing in thee, and turne away from thee.

Amongſt the Heathen it was wont to be ſaid, that the Camp was the Schoole of vertue, much more ought it to be ſo amongſt Chriſtians; for there is a terrour of death, and we know that immediat y after death cometh judgment.

How ought men to ſanctifie themſelves, and to repent them of their ſins, and to purge their hearts from all wickedneſſe, that ſerve under Almighty God in his battels?

God hath threatned,

If you will not obey me, nor do all theſe Commandments, Levit. 26.14.17. I will ſet my face againſt you, and ye ſhall fall before your enemies, and they that hate you ſhall reigne over you, and ye ſhall flye when none purſueth you.

Surely ſuch are of he forlorne hope, that come not to ſerve the living God; therefore the ſtrongeſt army is of them that are religious, and make conſcience of doing any wicked thing to diſpleaſe God.

Seeing it is lawfull to make juſt wars, there muſt be a willing yeelding to the charge thereof; moneys are the ſinews of war, and for this cauſe pay n tribute; Rom. 13. Give unto Caeſar that that is Caeſars. God hath given our lawfull Princes an intereſt in our goods for the common good; and the Apoſtle alleageth this cauſe of tribute and ſubſidy to our Princes.

For they are Gods Miniſters appointed for this very thing, that is, to execute wrath upon them that do evil, and to defend their own right.

7. This reproveth thoſe that ſenſually and ſecurely play and ſleep out their time, without care of their own ſafety, till the enemies come on them and make them a prey.

This was the ruine of Laiſh.

The children of Dan ſent five men who came to Laiſh, and behold the people that were therein dwelt careleſſe, Judg. 18.7. after the manner of the Zidonians, quiet and ſecure.

This gave encouragement to the children of Dan to aſſault them.

This Doctrine of the lawfulneſſe of juſt wars doth ſeem to confute the Manichees and Marcionites of old times, and the Anabaptiſts and thoſe of the family of Love in later dayes, who have maintained it unlawfull for Chriſtians to make any either offenſive or defenſive war, or ſo much as to wear a weapon.

Chriſt ſaith,Matth. 5.39. Reſiſt not evil: if one ſmile thee on one cheek, turn the other: if one ſue thee for thy coat, give him thy cloak

This muſt not be literally underſtood; for Chriſt himſelf who gave this precept did not ſo, he was ſmitten in the High Prieſts Hall, and he turned not the other cheek, but reproved him that ſmote him ſaying,

If I have ſpoken evil, Joh. 8.22.23. bear witneſſe of the evil, but if well, why ſmiteſt thou me?

This then is ſpoken by our Saviour to forbid private revenge, that no man ſhould be the judge of his own wrong, but ſhould bear it with patience.

It is Saint Auguſtines anſwer, Obedientia iſtanon in oſtentatione corporis eſt, ſed in preparatione cordis.

And he ſaith, Non maxillam tantum obtulit, ſed totum corpus dedit figendum cruci.

And he addeth, Quanto melius et reſpondit vera placatus, et ad perferenda graviora paratus eſt,

He could have withdrawn his cheek from the ſmiter,Lam. 3 30 but he would fulfill the Prophecie.

He giveth his cheek to him that ſmiteth him, he is filled with reproaches.

Private revenge Chriſt forbiddeth us; Chriſt did not take it againſt his adverſary that ſmote him; he reproved it in Peter, he amended the maim that he made, and healed his ſmiter.

But war is a publike revenge, and the Magiſtrate beareth the ſword to that purpoſe to execute revenge upon evil doers.

Vengeance is Gods, and where he committeth the truſt of execution thereof, as he doth to the Magiſtrate, there it is lawfull.

This cleareth many other like objections, as that, Qui gladio ferit, Lam. 11. gladio peribit, He that ſmiteth with the ſword, ſhall periſh by the ſword: we muſt recompence to no man evil for evil.

For all this is meant of our revenge; but the revenge of the Magiſtrate is the vengeance of God, becauſe he is Gods Miniſter.

The prophet Iſay foretold that in the time of the Goſpel, Iſa. 2.4. they ſhall beat their ſwords into plow-ſhares, and their ſpears into pruning-hooks; nation ſhall not lift up ſword againſt nation, neither ſhall they learn war any more.

Theſe words bear three interpretations.

1. That this was a ſigne of the coming of the Meſſias into the World; he was born in a time of ceſſation from wars, when the Romane Monarchy had leaſure to leavie a taxation by the Poll; ſo when David had reſt, then he thought of numbring his People. 2. That this was fulfilled in the ſpirituall Peace and Unity of the Church, collected now out of all nations of the World, Iew and Gentile made one. 3. That this is the proper effect of the Goſpel, where it was embraced faithfully, to make Peace.

Under the name of Edom, we may underſtand all the enemies of the Truth of God and Chriſtian Religion: ſuch as are Schiſmaticks and Hereticks, who underſtanding not the myſtery of Godlineſſe, and Peace, do ſet their wits againſt the Church, to corrupt the Truth therein depoſited and profeſſed, or to diſturb the quiet profeſſours thereof.

1. Hereticks.

Theſe are our brethren by outward profeſſion,1. Heretiques. calling themſelves Chriſtians; but they ſee that we have gotten the birthright, and the bleſſing from them, and therefore they hate us, and are comforted againſt us, to deſtroy us.

The Church is Gods Iſrael, the children of the Promiſe, filij regni, filij thalami, filij lucis: children of the kingdom, of the Bridechamber and of the light.

The Embaſſadours that are ſent to ſtir up to war againſt thoſe, be the Miniſters of the Word of God; for to this purpoſe we are ſent forth to confirm the brethren againſt thoſe, to reconcile theſe to God: And we are commanded to ariſe againſt theſe in battell.

The war and ſo the weapons with which we fight againſt theſe are not carnall, but ſpirituall; the clear light of the Goſpel which is the power of God to ſalvation to them that beleeve, and the Truth of God which is ſtrong, and prevaileth againſt them that beleeve not.

It is time for us to joyn together as one man in battell againſt theſe:

Eſpecially the Papiſts, whoſe Religion is ambition, whoſe piety is worldly policy, whoſe zeal is combuſtion, whoſe faith is fury, who hide the Word of Light in the darkneſſe of an unknown tongue, to keep the people ignorant, that they may not know Gods right hand from his left, to emplunge them in the flames of their imagined Purgatory, that they may be well paid to releaſe them thence.

They mingle the ſacrament of Baptiſme with their own inventions which they make acquivalent in vertue to the power of Gods ordinance.

The mangle the ſacrament of the Lords ſupper by robbing the people of one half thereof taking the cup from them.

They diſable the ſacrifice of Chriſts ſufficient ſatisfaction for ſin, by addition of humane merits of erogation, and ſuper erogation.

They weaken the ſole interceſſion of Chriſt by intruſion of more Mediatours, Angels, the Mother of our Lord, and Saints.

They ſhorten the free and full grace of God, which Chriſt himſelf from Heaven, told Paul was ſufficient by their lying doctrine of Free-will.

They flatter and abett ſome by their doctrine of indulgencies, which attributeth to the Pope power of pardoning ſins paſt and to come.

They diſhonour the holy ſufficient Word of God, by acqui-ballancing with the ſame humane Traditions and falſe Legends.

They deſtroy true & ſaving faith, by their falſe doctrine of implicite faith, teaching that is enough to beleeve as the Church beleeveth, not declaring what the Church beleeveth, and upon what ground their faith is built.

They maintain flat Idolatry, by teaching the worſhipping of Images, and praying to Saints.

And for the power which they give to the Pope againſt God in diſpenſing with the breach of his Covenants, in coining new Articles of faith, in defining the interpretation of Scriptures, in uſurping authority over temporall Princes, to enthrone and to dethrone at pleaſure, to arm their natural ſubjects againſt them; to animate Incendiaries, to abett treaſons, to blow up States.

All theſe things, and many more call upon us, take arms and joyn our ſtrengths againſt this Edom, this red and hairy, and bloody enemy, whoſe mercies are cruell.

The beſt weapon againſt this Kingdom of darkneſſe is the Light of Truth; the more we carry this Light about us, the more will the ignorant amongſt them know how they are abuſed and miſ-led: For our war is ſpirituall, not againſt their Perſons, but againſt their Hereſies.

2. Schiſmaticks.

Theſe alſo call us brethren, but they break the Unity and Uniformity of the Church.

All the children of Peace muſt ariſe againſt theſe in battel: this alſo is a ſpirituall war, and the ſword of the ſpirit muſt be drawn, and uſed againſt theſe to cut them off, as Saint Paul wiſheth, I would they were cut off that trouble you,

Or if the Word of God cannot prevail with them, to convert them to peace.

The diſcipline of the Church, which Saint Paul calleth his rod, muſt be uſed againſt them, to cut them off from our congregations.

The Apoſtle calleth them Leaven, and ſaith, that a little leaven ſoureth the whole lump.

So do Schiſmaticks; for a few of them do corrupt many, and divert them from the congregations whereof they are members, and diſtaſte the eſtabliſhed Miniſtery to them, and ſet them in oppoſition to Authority, and at laſt tempt them to ſeparation.

Mr. Perkins upon the Article of the Holy Catholike Church, doth learnedly handle this point.

Firſt, ſaith h , they object

That our Aſſemblies are full of grievous blots and enormities.

He anſwereth,

The defects muſt be 1. Either in Doctrine, 2. Or in manners.

1. Defects in Doctrine, 1. Either Errours praeter fundamentum, beſides the foundation. 2. Or contra fund, mentum, againſt the foundation.

He maintaineth that our Church of England doth teach no Doctrine againſt the foundation of Chriſtian Religion.

2. For corruption in manners, he declareth, that it cannot make a Church no Church, but an imperfect Church: therefore Chriſt commandeth to hear them which preach well, and live ill, as the Scribes and Phariſees which ſit in Moſes chair.

Again, he findeth it objected that the Church of England doth hold Chriſt in word, but denieth him in deed.

Anſwer;

Denyall of Chriſt, is Either in judgment. Or in fact.

To deny Chriſt in judgment, which obſtinacie is againſt the foundation, and maketh a Chriſtian no Chriſtian.

To deny Chriſt in fact only, ſheweth us to be weak and imperfect in our profeſſion of the Goſpel; and the beſt of Gods ſervants cannot keep out of this ranck, becauſe it is impoſſible for them that carry a body of ſinne, who do the evill that they would not, to hold conformity of life and converſation with their knowledge and good deſires.

And truly the authors or the actors of chiſme, do ſhew much uncharitableneſſe in their ſeparation from our Church; for the Apoſtles rule is, Be not unequally yoked with Infidels: What concord hath Chriſt with Belial? 2 Cor. 6.14. What agreement hath the Temple of God with Idols?

Wherefore come out from among them, and ſeparate your ſelves, ſaith the Lord.

And do they judge their brethren to be Infidels, the ſons of Belial, Idolaters, that they do ſeparate from us?

Againe, the ſame Apoſtle ſaith,

If any man teach otherwiſe, and conſent not to the wholſome words of our Lord Jeſus Chriſt, 2 Tim 6, 3. and to the Doctrine which is according to godlineſſe, from ſuch ſeparate your ſelves.

Can any lay this to the charge of our Church, that we offend in this kind? It is true, that nothing is more eaſie then to accuſe, but men and Devils cannot prove this againſt our Church.

The Church of the Jewes in the times immediately after Chriſts Aſcenſion was the Church of God; neither did Chriſt forſake that Church in his time, nor the Apoſtles after him.

But when certaine men heardened and diſobeyed, Acts 12.9. ſpeaking evill of the way of God, Saint Paul departed from them, and ſeparated from them, and ſeparated the Diſciples of Epheſus; from certaine Schiſmatiques he ſeparated, but not from the Church.

Therefore ariſe againſt ſuch in battell, detect them to publike authority ſeek their amendment, or if that cannot be compaſſed, proſecute the ridding them out of the Church, for thoſe Edomites do not love the welfare of our Jeruſalem, and they will not know thoſe things which belong to peace, The way of peace they have not known.

Under the name and title of Edom, we may underſtand the whole Kingdome of Satan; and Iſrael the Church of God ſtirred up by the embaſſadours, the Miniſters of God, to ariſe againſt it in battell.

For this, is our life called a Warfare, becauſe we fight againſt Satan the profeſſed enemy of the Church, & againſt all his forces.

Both his outward forces in the world And his inward forces. Corpus peccati, the body of ſin.

The holy Apoſtle Saint Paul knowing the danger of the elect, doth not only awake us to fight, and giveth us his owne example, ſo fighting not as one beateth the aire:

But he preſcribeth us to a fit armour,Epheſ. 6.19. &c. and teacheth us how to put it on, that we may be able to defend our ſelves, and to reſiſt Satan.

This is no power of our own, but our ſtrength in the Lord, and in the power of his might.

3. To come nearer home, as God told Rebecca, when Iacob and Eſau were yet in her womb there ſtriving;Gen. 25.23. there be two Nations in thy womb: ſo Saint Paul will tell you that there is in every regenerate man two oppoſite forces;

The fleſh and the ſpirit, and rheſe ſtrive; the ſpirit hath God put into us to rule, the fleſh rebelleth againſt the ſpirit.

Therefore to will is preſent with us, but we are not able to do to good that we would; yea, he confeſſeth that he cannot do the good that he would, and that he doeth the evill that he would not.

The ſpirit of God is Gods Embaſſadour, calling upon our ſpirits to ariſe againſt the fleſh in battell; and that is the true uſe of all Doctrines of mortification, and of godly life, to ſtrengthen the ſpirit againſt the fleſh, to weaken the power of the body of ſin. And for this Saint Paul did bring his body in ſubjection; for ſuch is the nature of this fight, that the more we reſiſt our naturall and ſenſuall deſires, the more we advance the force of our ſpirits againſt our fleſh.

And it a moſt glorious conqueſt for any ſervant of God to overcome himſelf.

Obadiah verſe 2.

Behold, I have made thee ſmall among the Heathen: thou art greatly deſpiſed.

2. The effect of this judgment.

1. From God. I have made thee ſmall, &c. 2. From God and man. Thou art greatly deſpiſed.

1. From God. Three circumſtances aggravate the judgment.

1. Edom is made ſmall. 2. Made ſmall among the Nations. 3. I have done it.

2. From God and man. 2. Circumſtances.

1. Thou art deſpiſed. 2. Thou art deſpiſed greatly,

Before I handle theſe parts, two things offer themſelves to conſideration, which make eaſie way unto the underſtanding of the Prophecie.

1. The preface to this Prophecie. Behold. 2. The phraſe thereof.

1. The Preface. Behold.

Whereby he openeth the eyes of the Idumaeans, to look into their future eſtate; it is a word much uſed in holy Scripture, and ever maketh way to ſome worthy and conſiderable matter; here the Lord would have the Idumaeans take notice of the judgment and wrath to come.

Not that they ſhould repent them of their ſins, and turne to God, for God hated them, and ſet his face againſt them, and they had hearts that they could not repent: but hence we learn,

It is Gods manner to give warning of his judgments, even to thoſe who will not take warning, that they may be without excuſe; and Ezekiel muſt prophecie to thoſe that will not receive him.

And thou ſhalt ſpeak my words unto them, Ezek. 2.7. whether they will hear, or whether they will forbear, for they are moſt rebellious.

He giveth a reaſon before;

Yet they ſhall know that there hath been a Prophet amongſt them.

God will have the ungodly know that he hath tendered to them the meanes of eſcape from his judgments by the miniſtry of his word, that they may have nothing to plead for themſelves in the day of judgment, that they may ſee, and perceive, and confeſſe that their perdition cometh from themſelves.

From whence we conclude, that to the reprobate all the means of grace are altogether ineffectual to ſalvation; the light that is in them is darkneſſe, their knowledge ſwelleth them; their faith is preſumption, their fear is deſpair, their joy is carnall, their hope temporall. Their mind and conſcience is defiled: abominable, Tit. 1.15. and diſobedient, and to every good work, reprobate.

Of this juſtice of God againſt the reprobate, I can give no other account, then that which the Apoſtle doth yeeld;

He hath compaſſion on whom he will, Rom. 9 18 and whom he will he hardeneth.

Or if we would hear the ſame from the Son of God himſelf. To them it is not given. And, even ſo O Father, Matth. 13.11. Matth. 11.26. becauſe thy good pleaſure was ſuch.

So he ſaith, Behold, to them whoſe eyes in his juſtice he hath ſhut; and he ſaith heare, to ſuch whoſe eares in juſtice he hath ſtopped, and he giveth warning of his judgments to them whom he hateth, as in my Text.

O Lord, how unſearchable are thy judgements, and thy wayes paſt ſinding out!

Therefore let them uſe their eyes that can ſee, and let them hear that can hear, and let them take notice of the judgement and wrath to come.

The Elect of God ſhall finde many impediments, and ſhall feel a great reluctation of the fleſh againſt the Spirit, let not ſuch be faint-hearted, but let them ſo fight, not as they that beat the air: and let them ſo run that they may obtain.

2. The phraſe of this prophecie of judgement is,

I have made thee ſmall, Mal. 1.3, 4 thou art greatly deſpiſed.

For God ſaith, That is done already, which yet is not executed.

But conſider the ground laid in the beginning, Thus ſaith the Lord,

The Lord to whom all time is preſent, and whoſe decrees give preſent reſolution of all things, though he ſuſpend the execution thereof.

But it was not long before this commination was fulfilled upon Edom.

I hated Eſau, and laid his mountains and his heritage waſte for the dragons of the wilderneſſe.

Whereas Edom ſaith, We are impoveriſhed, but we will return and build the deſolate places:

Thus ſaith the Lord of hoſts, They ſhall build, but I will throwe down; and they ſhall call them, The border of wickedneſſe, and the people againſt whom God ſhall have indignation for ever.

Concerning the fulfilling of this prophecy, it was long ere it was perfectly accompliſhed; for this was the work of ſundry Nations, to effect the judgement he e denounced.

For, firſt they were waſted by the Chaldeans and carried into captivity; yet it is clear that they returned many of them back again: then was it fulfilled that is ſpoken before.

An Embaſſadour is ſent amongſt the Heathen, Ariſe ye: for firſt the Heathen ariſe.

Then in the time of the Machabees.

Judas fought againſt the children of Eſau in Idumeaa, 1 Mach. 5.3. at Arabatine, becauſe they beſieged Iſrael, and he gave them a great overthrow and abated their courage, and took their ſpoils.

And again after this,

The Idumaeans having gotten into their hands the moſt commodious holds,2 Mac 10.15, 16. &c.

Then they that were with Machabaeus, made ſupplication and beſought God that he would be their helper, and ſo they run with violence upon the ſtrong holds of the Idumaeans:

And aſſaulting them ſtrongly, they wanne the holds, and kept off all that fought upon the wall, and killed no fewer then twenty thouſand.

There was an eſcape then of nine thouſand who had taken a ſtrong caſtle: theſe many of them by corruption of money made an eſcape, which coſt the blood of more then twenty thouſand.

And ſo was fulfilled that other part of this prophecy, We alſo will ariſe againſt her in battell.

Yet did not the Idumaeans ſink, for they recovered ſtrength, Joſephus de bello Jud. lib. 4. c. 6. and did vex the city Jeruſalem, and came againſt it with a great Army, being by letters, and by a ſet oration of one called Jeſus, entreated firſt to help their brethren the Jews, then to lay down arms, and not to fight againſt them.

They brake into Jeruſalem in the night with fury of war:Cap. 7. and he ſaith,

Templum redundavit ſanguine:

Octo millia et quingentos mortuos dies invenit, 12 Millia nobelium periere ab Idumaea trucidata after the deſtruction of Jeruſalem, Lib 5. c. 1. Lib. 7. c. 28 and the diſperſion of the Jews that remained of that cruell Maſſacre, wherein the Conquerour left no cruelty undone; he ſaith,

Horum furoris aemuli etiam Idumaei fuere: illi enim ſceleratiſſimi peremptis pontificibus, ne qua pars conſervaretur pietatis in Deum, totum quod ex Civitatis facie ſupererat abſcidere.

Thus the Jews that remained after all theſe bloody wars diſperſed, and do yet continue in diſperſion: but with promiſe of being recalled before the end of the World: but the Edomites are now periſhed from the face of the earth, no mention of their names is left in the World, no promiſe of their reſtitution, ſo that this Prophecy is at laſt fulfilled, and hath been many yeers accompliſhed; ſo long was it before the performance hereof, and Judgement began at Gods houſe; yet in the end it was executed in their finall ruine upon the earth.

This text calleth all this done; for no length of time could evacuate the Truth of God herein, which teacheth us to look aſſuredly for all theſe things which God hath ſaid ſhall come to paſſe; eſpecially, The fall of Antichriſt, The calling of the Jews, The reſurrection of the dead, The laſt judgement, and everlaſting Life.

Let us come now to the parts of this Text.

1. The effects of this judgement from God.

1. Edom muſt be made ſmall.

Edom or Eſau, though he loſt the firſt bleſſing after he had ſold his birth-right, yet he obtained a bleſſing of his father.

Behold thy dwelling ſhall be the fatneſſe of the earth, Gen 27.39 40. and of the dew of Heaven from above.

And by thy ſword thou ſhalt live, and ſhalt ſerve thy brother, and it ſhall come to paſſe when thou ſhalt have the dominion, that thou ſhalt break his yoke from off thy neck.

This bleſſing was a Prophecie of the greatnes of Edom whoſe increaſe was ſuch, that Moſes doth rehearſe that he was fain to depart from his brother Jacob and dwell in Seir.

For their riches were more then that they could dwell together, Gen. 36.7. and the land wherin they were ſtrangers could not bear them, becauſe of their cattel:

They had many Dukes and Kings of Edom, Verſe 31. before there reigned any king over the children of Iſrael.

So that in greatneſſe they out-ſtripped Jacob.

This greatneſſe continued ſeven hundred yeer after the prophecie of Iſaac till Daniels time.

And he put gariſons in Edom: thorowout all Edom put he gariſons, 2 Sam. 8.15. and all they of Edom became Davids ſervants.

There God made them ſmall.

Again, Amaziah king of Judah prevailed againſt them: he ſlew of Edom in the valley of Salt ten thouſand, 2 Reg. 14.7. and took Selah by war. This made them ſmall.

They ſuffered many changes, yet this is noted of them, that 1. They were growen often very great, yet ſtill God made them ſmall. 2. That they were great before Iacob, and continued ſo after Iacobs poſterity were gone into diſperſion. 3. That now their memory is ſo extinguiſhed on earth, that their poſterity is not known.

Let no man meaſure the favours of God by the acceſſe of his poſſeſſion, by the territories of his dominion, by the multitude of his men, by the force of his ſtrength: God gave all theſe things to Eſau whom he hated.

Rather let men fortunate and proſperous in their wayes, who have the deſires of their hearts ſatisfied, and whoſe paths be annoynted with butter, ſuſpect that God hath ſet them in ſlippery places. Vivunt inter laquies.

Let them know that their fulneſſe doth come of Gods open hand, aperit & implet: and let them know that The Lord giveth and the Lord taketh away, and therefore let them take out both Saint Pauls leſſons:

I have learned how to abound, and how to want.

We are not to ſeek in our own times of examples of ſmalnes turned into greatneſſe, and of greatneſſe again made ſmall.

It is a judgment that David complained of, Thou haſt lifted me up, and caſt me downe: how much more peace have they in their boſomes, that were ever ſmall, then they who having riſen above others, are ſtooped beneath themſelves, and laid ſo low, that the foot of pride treadeth on them: down ſtout heart; there is no perpetuity in things temporall.

Great Edom is made ſmall, rough and boyſterous Edom, that carries all by ſtrong hand, is made meek and tame.

2. Made ſmall amongſt the Heathen.

Theſe were numbred among the Heathen, and amongſt them they were great, they ſeparated from the Church of God, like the ſons of ſober and religious parents that turne gallants and roarers; and amongſt theſe they ſhine awhile; amongſt theſe Edom was made ſmall.

Abraham had an Iſhmael that was caſt out among the Heathen.

Iſaac had an Eſau that put himſelf in amongſt them; all the ſons of Iacob were Patriarches, great Fathers of the Church.

Eſau, where he roſe to glory and greatneſſe, there he ſunk into ſmalneſſe; the eyes that ſaw him in his ſhining, ſaw him eclipſed.

3. God hath done this; there be few that look ſo high when they are down, but they do rather complain of evill fortune, or of ſome great wrong done to them here below, failing of means, diſertion of friends, or injuſtice in ſuperiours. The Heathen look to ſecond cauſes, and to naturall agents, they conſider not that it is God who lifteth up, and caſteth down.

But God taketh it upon himſelf, and would have Edom know that this is Dextra Iehovae, the right hand of the Lord.

Others look high at firſt, and upon every degree of downfall, do charge God with hard meaſure, and murmure at his uneven hand, as if he had not done them right; which as Job ſaith, is to charge God fooliſhly.

But let men take it how they will, God is the Author of the riſing and falling of the ſons of men, of their growth and withering; can God hate, and his hatred ſit idle and look on? as his love is operative, ſo is his hatred: ſuch is his love, that all things work together for the beſt to them whom he hath called; Saint Auguſtine addeth, etiam peccata, even their ſins; another, etiam adverſa their adverſary; and ſuch is his hatred that all things work contrary to the ruine of them whom he hateth; etiam proſperitas, even their proſperity, for the proſperity of fools doth destroy them.

2. This judgment is aggravated by two circumſtances, from God and man.

1. Thou art deſpiſed. 2. Greatly deſpiſed.

1. Deſpiſed.

The children of Edom had two great temptations to ſwell them, that is riches and power; theſe they inſolently abuſed, to oppreſſion of their neighbours. God, who powreth contempt upon Princes, covered them with contempt: This is the ſevereſt vengeance that pride feareth; Edom that was higheſt and bore rule over the Nations, and lived by the ſword, is now made ſmall; after this fall followeth contempt.

God hath ſaid it, They that deſpiſe me, ſhall be deſpiſed.

2. Deſpiſed greatly.

Pride will have a fall, it never falleth lower here on earth, then when it falleth into great contempt,

1. Of God, that he turneth away from them, or ſetteth his face againſt them.

2. Of man, and that

1. When the Prophets of the Lord do ſet their faces againſt them, as in this caſe.

Son of man, ſet thy face againſt Mount Seir, Ezek. 35.2 & prophecie againſt it; it is no ſmall matter to have the Meſſengers of God againſt us, which do carry his ſure word of prophecie; for they ſpeak from the mouth of the Lord, and where they denounce the judgment of God againſt impenitent ſinners, whoſoevers ſinnes they retaine, they are retained.

2. When the Lord hath expreſſed his hatred, and pronounced his judgment, the Church of God deſpiſeth their power, and derideth their malice, ſaying, Thou O God ſeeſt it, for thou beholdeſt ungodlineſſe and wrong to take the matter into thy hand.

3. This maketh it a great and full contempt, when they that ſerved them, ſhall be Lords over them, and their ſword can no longer help them; ſo is Edom deſpiſed among the Heathen; this is great contempt to have the contempt of God and man.

You ſee their puniſhment.

Theſe points of Doctrine do follow by juſt conſequence.

1. That Gods enemies, though for a time they proſper and thrive in the world, yet they ſhall by little be at laſt conſumed.

The whole courſe of holy ſtory runneth very clear this way.

Cain, a runnagate, and many learned do think, after killed by Lamech.

Iſhmael, every mans ſword againſt him. Exod. 14.28. 2 Reg. 20.37

Pharaoh drowned in the red ſea.

Senacherio ſlain by his own ſons.

Haman hanged on his own gallows, H ſt. 4 9. which the Poet calls Arte perire ſuà.

Nebuchadnezar turn'd beaſt. Dan. 4 30.

The Jewes have Chriſts bloud on them and their children.

Herod eaten with worms. Act. 12.23

Judas went to his own place.

But in the execution of judgment, God doth not all at once alwayes.

Moſes telleth Iſrael, Deut. 7.21 God will root out theſe Nations before thee by little and little; Thou muſt not conſume them at once.

As Amos prophecieth.Amos 4.9 1. Blaſting and mildew, then the Palmerworme, then the Peſtilence, then the ſword, and at laſt as Sodom and Gomorrah.

So he deſtroyed Egypt with ten plagues, one ſucceeding another; he doth not empty his quiver all at once: ſo here are two points conſiderable.

1. He doth deſtroy them. 2. Not all at once, but by little and little.

1.2 Theſ. 6 7 The reaſon why he doth deſtroy them.

It is a righteous thing with God to render tribulation to them that trouble you.

2.Pſal. 136.15. When he maketh inquiſition for blood, he remembreth the complaint of the poor. His mercy endureth for ever.

3. The enemies of the Church are Gods enemies. Exurget Deus & diſſipentur inimici ſui, let God ariſe, and let his enemies be ſcattered. Out of the mouth of babes and ſucklings haſt thou ordeined ſtrength, becauſe of thine enemies, that thou mayeſt ſtill the enemy, and avenger.

The Ʋſe.

1. It teacheth us to exerciſe our patience in all afflictions as Chriſt ſaith,Rom. 5.3. Rev. 14.12 Fear not them that can kill the body, &c. Patience bringeth forth experience, and experience hope. Here is the patience of the Saints.

2. It ſtoppeth any courſe of revenge that we may think upon; that is Gods title.

O Lord God the avenger, O God the avenger, Pſ. 94 1. ſhew thy ſelfe clearly.

Dearly beloved avenge not your ſelves.

3. It miniſtreth matter of joy to the Church,Rom. 12. and of thankſgiving to God, when the ungodly fall. The feaſt of Purim was kept with joy for the fall of Haman, and the delivery of the Church.

There is great joy at the fall of Babylon.

4. This miniſtreth matter of terrour to the ungodly, Heſt 9 17. Rev. 19. to hear that the Lord Jeſus comethwith thouſands of his Angels; he will render vengeance unto them with flaming fire, and puniſh them with everlaſting perdition, from the preſence of the Lord,2 Theſ. 1.6, 7, 8. and from the glory of his power.

Gather together on heaps O ye people, and yee ſhall be broken in peeces; hearken all ye of far Countries, gird your ſelves, Iſa. 8.9, 10. and yee ſhall be broken in peeces; take counſell together, yet ſhall it be brought to nought; pronounce a decree, yet ſhall it not ſtand; for God is with us.

So let all thine enemies periſh O Lord, but they that love him ſhall be as the Sun when he riſeth in his might. Jud. 5.31.

2. But this is not done all at once, God doth judge the wicked by little and little ofttimes. The reaſon is.

1. In reſpect of the wicked themſelves, that they might finiſh their unrighteouſneſſe: ſuffer ye the tares to grow till the harveſt.

When the harveſt is yellow, then he putteth in the ſickle; and tarrieth, as David ſaith,

Till their abominable wickedneſſe be found worthy to be puniſhed.

2. In reſpect of his Church that he may exerciſe the patience of his Saints.

If thou faint in the day of adverſity, thy ſtrength is ſmall.Prov. 24.10.

Therefore God ſaid he wou d not caſt out before Iſrael any of the Nations that Joſhuah left,Jud. 2.20. That through them he might prove Iſrael, whither they will keep the way of the Lord to walke therein, or not.

3. In reſpect of himſelf, for the glory of his juſtice; for his juſtice is not ſpeedily executed upon them that do evill; all the world ſhall ſee that God hath awaited the repentance of the wicked, and given them time for it; and becauſe they will not repent, he doth whet his ſword, and he prepareth inſtruments of death.

This teacheth us to tarry the Lords leaſure; the ſons of thunder were too quick with Chriſt to offer to pray to God for fire from heaven to conſume the Samaritans.

This is our common fault, when any one offendeth us, that we ſtrait fall to curſing, wiſhing the pox and the plague, the vengeance and curſe of God upon them.

If our fury had the managing of Gods vengeance, who ſhould live? take heed of provoking the patience of God: that juſtice that thou doeſt awake by thy curſes, owes thee a puniſhment for thy impatience and uncharitableneſſe.

2. We are taught that the reward of pride is fall and contempt.

So David faith, thou Wilt bring down high looks: no ſooner doth God make the great ones of the world ſmall, but they are greatly deſpiſed.

It needs no proof where examples of great falls do fall ſo thick as they have done on this ſide the Alpes within theſe few yeers.

Never ran the ſtreame and current of Suitours more ſtrong to riſing, and growing, and growen greatneſſe, then it ranne away from the fall thereof, and ſought another channell.

And they that flattered theſe in their ſpring, and tendered them ſervice, and made them their gods in their fair weather, in their fall of leaf forſake them, and then humble petitions turne to ſcornfull libels.

I may ſay of our times truly, as Hecuba, Non unquam tulit

Documenta fors majora, Sen. Tio s quam fragili loco ſtarent ſuperbi.

Thus men lay by the walls the ladders that they climb by, and like thoſe people, of whom Boemus writeth, they bleſſe the riſing, but curſe the ſetting Sun.

Every man ſeeks the face of the Ruler; ſo again, low hedges are troden on.

This is the language of this Prophecie, and Edom is one example hereof: this point is throughly preſſed afterwards.

Therefore let him that thinketh he ſtandeth, take heed leſt he fall.

There is a naturall evill eye, which beholdeth the proſperity of riſing men with much envy; that eye is glad of the fall of great ones; obſerve the text how ſoone it followes, I have made thee ſmall.

Thou art greatly deſpiſed; ſo ſoone doth contempt follow after a fall.

Let Edom be Sathan, and let God bind him in chaines, and give us faith to reſiſt and overcome him; how do we deſpiſe him, and ſcorn him diſarmed?

Let the world be Edom, and let God declare the vanity and caſualty that is in all theſe things that Satan tempteth men withall, and we ſhall ſee the ſervants of God will deſpiſe it, and uſe it as though they uſed it not.

Let a mans own corruptions be the Edom, the luſts of the fleſh that fight againſt the ſoule, that make a man forget his piety to God, his charity to his brother; but let God by his word reveal to us the body of ſin, and by his law humble us under the mighty hand of God: we ſhall deſpiſe and contemne the deſires of our heart, and we ſhall ſay, I will go and returne to my firſt love, for then I was better then now.

This making ſmall is ruine to the ungodly, it is medicine to the juſt; the narrow gate that leadeth to life, is eaſily entred by them whom God hath made ſmall in their own eyes, and eſtimation of themſelves.

Chriſt made himſelf of no reputation, not only ad ſacrificium, to a ſacrifice; but ad exemplum, to an example, that we might walk as he walked.

Small threads will paſſe through a Needles eye, great cables are too big; God reſiſteth the proud; a ſmall womb containeth us, a ſmall tomb burieth us; and never doth the favour of God ſhine more on us, or the attending ſervice of Angels more miniſter unto us, then when the world deſpiſeth our low growth, and our contentment with our daily bread; there is much difference between thoſe that be humiles, humble, and thoſe that be humiliati, humbled and between thoſe that be Humiliati ad vindictam, humbled to puniſhment, & thoſe that be humiliati ad medicinam humbled to medicine.

This prophecie is full for it, that God reſiſteth the proud, and pride ſhall have a fall; and after the fall, followeth contempt.

And what reward have they of all thoſe things?

v. 3.

The pride of thy heart hath deceived thee, thou that dwelleſt in the clefts of the rock, whoſe habitation is high, that ſaith in his heart who ſhall bring me down to the ground?

Though thou exalt thy ſelf as an Eagle, and though thou ſet thy neſt among the ſtars, thence will I bring thee down ſaith the Lord.

2. Now he foretelleth how all the hopes of the children of Edom are diſperſed.

1. They had hope in their own pride, ver. 3. 2. In the ſafety of their ſituation, v. 3, 4, 5, 6. 3. In the ſtrength & aſſurance of their confederates, v. 7 4. In the wiſdome, v. 8. 5. In the ſtrength of their own men, v. 9.

For the firſt, The pride of thy heart hath deceived thee.

Thou didſt think better of thy ſelf then there was cauſe.

Self-opinion is the bane of all vertue; for by it men become their own flatterers, and build caſtles in the air, it is tumor cordis, the ſwelling of the heart; this is of the world, and one of that curſed Trinity which undoes the world,

The luſt of the fleſh, the luſt of the eyes, and the pride of life, 3 John 2.16.

The cunning Serpent breathed this poyſon in our firſt Parents; for when Eva heard him ſay, Similes eritis Deo, you ſhall be like unto God, ſhe ſoon ate of the forbidden fruit, and gave of the ſame to Adam.

Pride ſwelleth the heart, that it is not capable of grace, it filleth it full of it ſelf, & leaveth no roome for Chriſt in that Inne.

Therefore one ſaith to a proud man, Deus praeſto eſt largiri ſapientiam, ſed tu non habes ubi eam recipias.

Pride is contray to humility, for humility is not only vertue, but vas virtutum, the receptacle of vertue; God giveth grace to the humble; but pride, like the woman that had filled all her veſſels with oyle, and at laſt vas defuit, there wanted a veſſel, it ſo filleth the heart with the oyle of ſelf-flattery, that there is no roome left, no veſſell to receive any grace.

It filleth the firkins up to the brim.

Whatſoever good parts are in a man of woman, pride ſpoils all, and turns them into vice, as one long ago truly and facetely rimed, Si tibi gratia, ſi ſapientia, formaque detur, Inquinat omnia ſola ſuperbia ſi comitetur.

This is eſteemed the Queen of vices,Iſa. 8 2.1. woe to the crowne of pride.

It is one of the late repentances of the damned, beholding the happineſſe of the juſt, and feeling the miſery of their damdation.

What hath our pride profited us? or what good hath riches with our vaunting brought us?Wiſd. 5.

Satan is called a Prince ruling in the air, the god of this world, and that Leviathan, who is a King over all the children of pride.

This vice oppoſeth God, and tranſgreſſeth and treſpaſſeth the Majeſty of God; it began to all the other ſins, it infected glorious Angels, and turned them into Devils.

One obſerveth that pride is no Recuſant, it will come to Church; a man that lives in the light of Religion, and hath any morall goodneſſe in him, will lay down his covetouſneſſe, gluttony, luxury, idleneſſe, envy, anger, for Service time; but the proud perſon will bring pride to Church along with him: Two men went up to the Temple to pray, one a proud Phariſee.

Pride mingleth it ſelf with our beſt actions, and claimeth ſhare with God, in many of our good works.

It alſo filleth us with contempt of our neighbour, not as that Publican non ut alii not as other men; Edom lived by his ſword, and awed men with his power, and this did fill his heart with Pride.

Riches unſanctified make men proud, ſo Jack becomes a Gentleman, and Mechanicals finde ſome falſe pedegrees to enable them, or purchaſe places of eminencie, to put them before their betters: power unſanctified, makes men boyſterous, and heavy to the poore.

Learning unſanctified, and the very knowledge of Religion doth breed pride, and that maketh contention, for pride is the root of Schiſme and Hereſie.

This turns faith into preſumption in ſome profeſſors of Religion, but it turneth it into contention in others; in others into ſeparation: in the p •• phane, it breedeth contempt of God and of his word.

Wiſdome, knowledge, honour, riches, power with humility, no pride to corrupt them, they are the ornaments of life, and the faculties of vertue, and the factors of grace and the fear of God.

It is a good ſaying of Hugode Sancto Victore. Superbia mihi Deum aufert, Invidia proximum, Ira meipſum, Pride depriveth me of God, envie of m neighbour, anger of my ſelf.

Behold his ſoule which is lifted or puffed up in him,Hab. 2 4. is not upright in him, but the juſt ſhall live by faith.

Pride in the wicked taketh roome and place of faith, for as faith in the Elect doth lay hold on all the gracious promiſes of God, which do concern this life and a better:

So pride in the wicked maketh them beleeve that they are worthy of all favours of the time, and of all temporall graces; therefore the Prophet ſetteth them in oppoſition.

Therefore God beginneth to taxe this people of their pride, teaching us, that Pride is abominable to God.

Here we are compaſſed with a cloud of witneſſes: It was pride that caſt down the Angels; that deceived Eva: that made Cain a murtherer: Lamech a boaſter: Nimrod a hunter: Iſhmael a ſcorner: Edom an oppreſſour, &c.

And the Phariſee that could put off the aſperſion of other ſins extorſion, injuſtice, adultery, he could not adde pride; of this every one hath a ſhare.

Diogenes wanted not his part, as Plato taxed him moſt juſtly; for it is ſo inſinuating a vice, as that they which labour moſt to expreſſe humility, cannot but take ſome pride, even in that.

This pride of Edom deceived Edom.

Faith buildeth upon a rock, no ſtorme can ſhake it, it is fortified by the prayer of Chriſt, I have prayed that thy faith may not faile: Pride buildeth on ſand, the foundation is falſe, every waſh and wave that beats on it, ſhakes it and ruines it.

There is no creature that comes into the world more naked, and more diſarmed, then man doth; yet none ſo proud, and therefore none ſo promiſing to it ſelf as man is: for as one ſaith,

Colligit de vite ſpinas, pro uvis tribulos, for out of the good bleſſings of God, he maketh matter of ſelf-opinion, and falſe glory.

This is a monſtrous birth, Ex bono malum. Lumen quod in te eſt tenebrae ſunt: when thou thinkeſt thy ſelf more happy then others, and goeſt in this tranſport farre, at laſt thou ſeeſt that thou haſt been thine own impoſtour.

It is a good ſaying of Saint Gregory, That he that boaſteth, and is proud of any of Gods gifts, ſe interficit medicamine, the medicine that ſhould heal, kills him.

That which all this while ſupported the glory of Edom, which was Edoms pride, proves Edoms ruine, it hath deceived him.

The Doctrines of the Church of Rome do maintain this pride of the heart, therefore they are deceit full: for 1. They ſay we have Freewill to do good. 2. They teach that a man in this life may fulfill the whole Law of God. 3. They teach that a man may be juſtified before God by the merit of his works. 4. That a man may overdo the Law, and do works of ſupererrogation, which may encreaſe the treaſure of the Church, and may help out them that come ſhort in good works, by mending their ſtore.

All theſe doctrines ſeem to maintain the pride of the heart, and to give fleſh wherein to rejoyce: againſt which we oppoſe the doctrines of humility.

5. That the Sacraments do conferre grace ex opere operato, and therefore whoſoever is made partaker of them, hath the grace whereof they be ſeals.

Firſt, So in Baptiſme, they affirm that originall ſinne is quite done away, ſo that infants baptized are certainly ſaved; and ſuch as depart the world without Baptiſme, are ſeparated from the ſight of God.

Whoſoever receiveth their Sacrament of the Altar, doth verily and really, and carnally feed on the ſame body of Jeſus Chriſt that was born of the Virgin Mary, and ſuffered death upon the Croſſe.

Secondly, Neither do they only attribute this vertue to the Sacraments which Chriſt ordained in his Church; but unto thoſe five which they have ſince added, and aequi-ballanced with the holy Ordinances of God.

1. For their Sacrament of Penance, they hold that the grace of Baptiſme may be finally loſt; and ſo to recover man again from that downfall, they have deviſed this Sacrament. This is Trent divinity. Seſſ. 14. cap 1. Si in regeneratis omnibus gratitudo erga Deum eſſet ut juſticiam in Baptiſmo ipſius gracia & beneficio ſuſceptam tuerentur, non fuiſſet opus aliud ſacramentum inſtituere.

But becauſe this ſerves not, Penance doth come in; for how elſe ſhould they bring in their Auricular Confeſſion, by which they dive into mens hearts, and their impoſed power by which they dive into mens purſes for ſatisfaction? And this concludes with Ego te abſolvo, I abſolve thee; which doth waſh them as clean from all ſins paſt, as if they had never ſinned.

2. For the Sacrament of Marriage, they do that but a little honour, ſave only in belying it to be a Sacrament, and pronouncing Anathema to all that do deny it to be a Sacrament ordained by God himſelf in Paradiſe.

Firſt, But neither do they make it the means to convey any ſpirituall grace which is the chief uſe of a Sacrament: but only make it a bare ſigne of the conjunction between Chriſt and his Church. Secondly, Neither do they leave it at large for all perſons, but curſe thoſe that allow it to Prieſts. Thirdly, Neither do they honour the ſtate of Matrimony with equall honour to Virginity, but pronounce Anathema to them that preferre it before Virginity.

3. For the Sacrament of Orders they make the Prieſt ſome amends, for therein he hath a Sacrament which the Lay partake not in to this they attribute the power of Abſolution the power of Binding, the power of turning bread into the body of Chriſt; the power of conferring grace.

4. For Confirmation, that is another help to Baptiſme to relieve the imperfection of Chriſts Ordinance, Novam grati m tribuit.

5. For Extreme Ʋnction; as the Sacrament of Baptiſme is ſacramentum intr euntium, the Sacrament of entrance; ſo this is ſacramentum exeuntium, of going out; this makes expeditiorem ad Coelum viam, a quick way to heaven; and is to be adminiſtred in articulo mortis, the point of death, and it carries the ſoule to heaven directly.

May we not behold the pride of the Church of Rome in all theſe, how they have taken to their owne hands the keyes of David; they open and no man ſhutteth, they ſhut and no man openeth.

It is in the power of the Prieſt to give, it is in the power of the people to take ſalvation; and I do not ſee any great need of Jeſus Chriſt in theſe doctrines.

Neither can I find that they have left him any abſolute, but only given him a dependent power over them, that he cannot ſave without them.

Surely all this pride deceiveth them that put truſt therein: for,

1. Againſt Freewill We oppoſe,

In Adam we all die, in Chriſt made alive. 1 Cor. 15.12. And that this ſtretcheth to a corporall, ſpirituall and eternall death; here the ſame Apoſtle,Eph. 2.2. We are by nature children of wrath.

Saint Paul was a veſſel of election, he had the ſpirit of God, he received the office of his Apoſtleſhip immediately from God; yet he ſaith, The good that I would do, I do not; Rom. 7.15. the evill that I would not do, I do; whence is thence this Freewill?

2. Againſt the fulfilling of the Law of God in this life,Eccleſ. 7.20. There is not a juſt man upon earth, who doth good and ſinneth not; and he that breaketh the leaſt of the Commandements is guilty of all; James 3.2. Prov. 24.16. that is, he is found a tranſgreſſor, legis, of the Law. But in multis offendimus omnes, in many things we al offend. Juſtus cadit Septies.

3. Againſt Merit of workes. Chriſt ſaith,

They that have done all that is commanded, Luke 17.7 &c. have done but their duty; ſervi inutiles, unprofitable ſervants.

And what proportion is there, finiti ad infinitum, of the finite to the infinite? the works of men be finite, the glory of God is infinite.

All our righteouſneſſe is like defiled clothes. Iſa. 94.6.

4, Againſt Supererogation.

That pride deceiveth them; for there is nothing to be done in obedience, or in love to God, which is not commanded in his law, that requireth all the ſoule, and all the mind, and all the ſtrength of both theſe; he that can finde any thing more to do, and can do it, may ſupererogate.

5. Concerning their Sacraments.

They diſhonour Baptiſme and make it of no account, when they teach that the grace of Baptiſme may be loſt, and deviſe three Sacraments to help it.

Confirmation to ſtrengthen it. Penance to renue it. Extreme Ʋnction to perfect it.

We acknowledge God powerfull in his own Ordinance; we hold that the Grace given to the Elect in Baptiſm is ſealed and imprinteth an indelible character.

Confirmation is no more but a watering of the Plants which the ordinance of God hath graſſed. Penance is no more but a ſtirring up of the grace given in baptiſm: extreme unction is of no neceſſity, it was a temporall practiſe in thoſe times when the gift of healing was in the Church; inſtead whereof we have prayers both in private and in publike Congregations. The Grace of Baptiſm we hold ſufficient for the whole life to ſanctifie it, and in the Elect of God it is not, it cannot be loſt.

The true Sacrament of Confirmation is the Lords Supper, for that repreſenteth to us the body that was broken for us, and the blood that clenſeth us from all our ſins; that is often repeated to call us to repentance and to ſtrengthen our Faith.

If we flatter our ſelves, that the act of receiving doth ſanctifie us, that is a deceiving of our own hearts; for the fleſh profiteth nothing, it is the ſpirit that quickeneth.

We know that it may be eaten to condemnation; if there were carnall preſence of Chriſt, none could eat of it but he muſt be joyned ſo with Chriſt as he could not periſh.

Laſtly, for the Sacrament of orders, they deceive themſelves in the pride of their hearts, thinking that God hath given them the Kingdome of Grace, and of glory to beſtow where they will.

We are the Miniſters of God, ſent forth as Gods Embaſſadours, to carry his pardon to ſuch as are penitent: the pardon doth ſet forth who are capable of it; we are the Miniſters of God to make tender of the means of Grace to ſuch as are capable of them.

We cannot make a man capable either of Grace or Salvation; yet none can have either but by our Miniſtry: except God will ſhew his Prerogative and ſay, Ecce ego creabo rem novam in terra. Behold I create a new thing upon earth.

Humility deals truly with us: for it I be humble, I am content with that I have, and think it more then I deſerve.

I do not envy either greater graces in others, or higher places; for I know mine own weck dneſſe, and my ſins are ever before me: and therefore I think it happy with me, and acknowledge it a great mercy, that I am not conſumed.

I do not glory in mine own knowledge, but with Agur the ſon of Jakeh, I ſay, and confeſſe, Surely I am more brutiſh then any man, and have not the underſtanding of a man: Prov. 30.2, 3. I have neither learned wiſdome, nor have the knowledge of the holy.

I do not glory in mine own righteouſneſſe, but looking to mine heart within, and into my wayes without, I ſay with Saint Paul, of Sinners I am cheefe.

An humble man hath this advantage of a proud man, for he cannot fall, his eſtate may grow both higher and fuller, but his heart keepeth one point of elevation, and is fixed at that; he never graſpe h for wind to hold it, he hunteth not after opinion, he doth not flatter himſelf with vain hopes.

Well may an humble man ſuffer from others, but he will keep ſo good a watch upon his own heart, that that ſhall never deceive him by any information of ſelf-wiſdome.

But I commend a Virtue that but half keeps a living man in the earth, ſaith the gallant; true, but as the root is deep emboſomed of the earth which makes the Free bear a ſtorm the better.

But this keepeth men from putting forth themſelves, where they may exerciſe their other virtues. I but it joyeth all well-affected, that Church and Common wealth aboundeth ſo in choyce, that there is no need of me.

And thoſe whom pride putteth forth have an evil edition.

2. Their next confidence was in the ſiituation of their dwelling, reſembled to an Eagles building her neſt in the clefts of a rock on high. So there meets to make up their confidence, ſtrength and height of dwelling.

That is their confidence, and that is diſperſed in the fourth verſe,

Thence will I bring thee down ſaith the Lord.

This opinion of the ſtrength of an impregnable habitation hath deceived many.

After David had reigned ſeven yeeres in Hebron, The King and his men went to Jeruſalem to the Jebuſites the inhabitants of the land, 2 Sam. 5.6. which ſpake unto David ſaying, except thou take away the blind and the lame, thou ſhalt not come in thither, Thinking David cannot come hither.

The Hebrewes have made a figurative conſtruction of theſe words, namely that the Jebuſites did preſerve two Images, the one of Iſaac, who was blind, the other of Iacob, who was lame, theſe two Iſaac and Iacob made a Covenant with Abimilech, in which League they comprehended the Iebuſites; therefore the league muſt be broken, which was made with Iſaac and Iacob, if they did come thither to remove the Iebuſites.

But this is vain and fabulous.

The true meaning is, that the Iebuſites did think their hold ſo ſtrong, that ſo long as there were any men therein, (though blind and lame) they would be able to defend the place againſt David.

But that hope was diſpaired; for ver 9. David dwelt in that Fort, and called it the City of David, &c.

The like Example we have of Babylon.

Here her in her ruffe and in the pride of her heart, Thou haſt ſaid in thy heart, Iſa. 14.13: I will aſcend into Heaven, I will exalt my throne among the ſtars of God: I will ſit alſo upon the mount of the Congregation, in the ſides of the North:

I will aſcend above the heights of the clouds. I will be like the moſt high.

Which pride of heart ſmarted in them; for it followeth, yet thou ſhalt be brought down to Hell, to the ſides of the pit.

I deny not but this is litterally to be underſtood of Babylon; Dr. Reyn •• . on Obed. but it troubleth me that any learned man of our dayes ſhould charge ſo many great judgements as have applyed this, to the 〈1 page missing〉 of the Angels with unskilfull application thereof. I know,

The learnedſt and graveſt judgements have gone that way, as far as we have any thing written of the fall of Angels.

And men of yeſterday do not well to impute unskifulneſſe, to ſuch expert Scribes.

But in the poſthumous writings of great learned men, the publiſher may ſhuffle in ſome of his own brann amongſt their Wheate.

For underſtand this either literally of Babylon, or allegorically of the Angels that fell, either of them thought their dwellings impregnable, and therefore ſafe.

Jeruſalem called the joy of the whole earth, was compaſſed ſo with mountains, that the prophet to expreſſe the ſafety of the Church, reſembleth it to Jeruſalem.

As the mountains are about Jeruſalem, Pſa. 125 2 ſo is the Lord round about his people, &c.

They that truſt in the Lord ſhall be as Mount-Sion. ver. 2.

Yet we know how it was deſtroyed.

David was gone far that way in preſuming upon the ſafety of his perſon, and ſtate;

Dixi, nunquam movebor. I ſaid I ſhall not be removed, thou Lord of thy goodneſſe haſt made my mountain ſo ſtrong.

All which examples and all experience, meeteth in one point of Doctrine, that it is a vain confidence to truſt in the ſtrength of our ſtate and dwelling on earth.

A full proofe of this truth we find in the example of the Philiſtims Garriſon, for

Betweene the paſſages, by which Jonathan ſought to go over to the Philiſtims Garriſon, there was a ſharp rock on the one ſide, 1 Sam. 14.4. and a ſharp rock on the other ſide.

Yet Jonathan climbed up on his hands and on his feet, ver. 13. and his Armour-bearer after him, and they fell before Jonathan, &c.

The reaſon of this is given by God himſelfe, I will bring thee down ſaith the Lord.

The Lord taketh on him to bring down high looks, and whoſoever be the inſtrument and means of their overthrow, it is the Lords doing.

In this very example in my Text, God claimeth the glory of Edoms ruine; for the Prophet asketh who it is that cometh from Edom, and why his garments be red? It is anſwered, I have trode the wine preſſe alone Iſa. 63.1. there was not one with me.

Which prophecy looketh two wayes both to the deſtruction of Edom in the letter, which God aſſumeth to himſelf as his own work.

And ſpecially to the kingdom of Sathan, which Chriſt in the blood of his paſſion did alone conquer.

We had a faire example hereof in Eighty eight; the invincible Armado of Spain, then our enemy, now our reconciled friend, came forth in the ſtrength of ſhips and Ordnance, and men, and promiſed themſelves the conqueſt of this Land: they ſaid we will rejoyce and divide Sichem, and meet out the valey of S ccoth. God gave us victory, and declared that no ſtrength prevaileth againſt the Lord.

Therefore let no man truſt in the ſtrength of his dwelling: we have an Iland encompaſſed and moted about with the Sea, walled in with ſands and rocks, and ſhelves, which maketh the paſſage to us full of dangers, and is a great ſecurity to our land; yet have the Romans, the Danes, and the Normans conquered this land.

Therefore our truſt is not in the ſtrength of our dwellings, but God is our rock; on the clifts of this rock we dwell ſafe, ſo that Faith, and not preſumption do build our neaſt. To him if we addreſſe our prayers, to him if we give the Sacrifices of praiſe, if to him we perform the duties of obedience, who can harm us? God of his goodneſſe hath made our mountain ſo ſtrong that we need not feare what man can do againſt us.

The truſt of Edom was vaine, and the vanity thereof is deſcribed in the miſerable waſt that was made therein.

Ver. 5.

If theieves come to thee, if robbers by night (how art thou cut off?) would they not have ſtollen till they had enought? If the Grape-gatherers come to thee, would they not leave thee ſome Grapes?

V. 6.

How are the things of Eſau ſearched out? How are his hid things ſought up?

The words do expreſſe the full ruine of Edom, for all his ſtrong habitation.

Thieves that rob an houſe by night, do not carry away all; and they that gather Crapes neerly, the Law requires to leave ſome cluſters for the poore, the fatherleſſe, and the Widdow.

But in the ſacking of Edom, Lev. 19.10 there ſhould be a carrying away of all in ſight, and a curious ſearch for all hidden things; there ſhould be nothing left.

Neither men nor goods ſhould be concealed, but the eye of ſearch ſhould find them out all.

There ſhould neither be a ſatiety in their enemies, nor a compaſſion; neither fulneſſe, nor pitty ſhould exempt any from ſpoyle.

That maketh the Prophet ſo patheticall, that he interpoſeth this admiration, How art thou cut off?

In the Prophecy of Jeremiah, it is added for an interpretation of this Text,

I have made Eſau bare, I have uncovered his ſecret places, and he ſhall not be able to hide himſelf; his ſeed is ſpoiled, Jer. 49.10. and his brethren and his neighbours, and he is not.

This is not to be underſtood ſo as if the Nation and name of Edom ſhould ceaſe for ever upon this vaſtation, but for a time; for they were again to build, and were again to pluck down, as Malachy prophecyed.

But in the end there ſhould be nothing left of Edom, his very name ſhould be forgotten upon earth even as it is at this day; for who can ſay this is the ſeed of Eſau?

From hence. 1. We are taught that where God cometh to the ſpoyle, there is no ſecret and cloſe receptacle, either for the perſons or for the wealth and treaſures of men, but he will ſearch it out and lay it open; their bellies be full of hid treaſures, thoſe bellies will he rip up, and into thoſe ſecret parts, ſhall his ſearch penetrate, nothing ſhall be ſafe from it.

As in the fury of the warres of the Jews, we read that ſome of the Jewes having no other means left to preſerve ſomething to relieve their wans, ſwallowed certain pieces of gold to keep them from the hand of the enemy, which coming to the eares of the Roman ſouldiers, they ript up many of the Jewes bellies to ſeek for gold.

Edom dwelt in Mount Seir amongſt the rocks, and many of their dwellings were in roomes hewed out of the hard ſtone, yet all their ſecret cabines were ſearched and ſpoyled.

Iſhboſeth is not ſafe on his bed, nor Ehud, in his Parlour, Whither ſhall I flie from his preſence? ſaith David.

God himſelf hath ſpoken to this purpoſe, I will ſlay the laſt of them with the ſword, Amos 9.1. he that flyeth ſhall not fly away, and he that eſcapeth of them ſhall not be delivered.

Though they dig into hell, thence ſhall my hand take them; though they climb up to heaven, Ver. 2. thence ſhall my hand bring them down.

And though they hide themſelves in the top of Carmel, Ver. 3. I will ſearch and take them out thence; and though they may be hid from my ſight in the bottome of the ſea, Ver. 4. or go into captivity thence will I command the ſword and it ſhall ſlay them, and I will ſet mine eyes upon them for evill, and not for good.

Thoſe ſearchers of Edom be of Gods ſending, and they are his privie ſearch, he will bring to light things hidden in darkneſſe.

Ʋſe.

Truſt not to the ſecret treaſures of ungodlineſſe, not to the goods thou haſt ſayed up for many yeers to come; there is nothing ſo ſecret but ſhall be laid open.

Gods ſearch is not like Labans; he ſearched all the places but where Rahel ſate; but God leaveth no place unſought.

If the ſecret ſtore eſcape, fures, perſodiunt & furantur. Yet there is tinea & arugo, the moath and the ruſt, and if nothing elſe, Tempus edax rerum; time the conſumer of all things.

For ſo ſaith the Wiſeman, there is a time to gather, and a time to ſcatter.

Let us not be too much in love with theſe things that we poſſeſſe here; we know that when our Auguſtus Caeſar began his reigne here over us, all neighbouring and remote Nations offered him peace, and he accepted it, and turned all our ſwords into ſights; I need not ſpeak figuratively.

Much armour was turned into Utenſils for domeſticall uſes, and then there was no noyſe abroad of hoſtility, even then in the peacefull time of the Church and Common-wealth, the religion of Rome ſtirred up certain ſearchers, that digged into the bowels of the earth, and their hunger after Proteſtant bloud, brake through ſtrong walls, and there heaped up ſuch inſtruments of maſſacre, as would have ſearched our hidden things.

Thoſe theeves would never have had enough, thoſe Grape-gatherers would have left never a cluſter to relieve the poore Church; thy would have rooted up Vine and all, and have laid the Vineyard of the Lord of Hoſts deſert and waſte.

Theſe were Papiſts, the miniſters of hell, this was Religion falſely ſo called, the zeale of furies; ſuch theeves lurke in many ſeverall corners of the land; ſuch Grape-gatherers hide themſelves under the ſhade of our vine; let all that love the peace of Juruſalem take heed of them; our houſes, cloſets nay our ſellars are not ſafe from them; they will ſeek out our hidden things, if they can take advantage againſt us.

Againſt this Edom let us bend our forces; and the idolatry and ſuperſtition, and ignorance, and impoſture of that Religion, let us ſearch out and detect.

It is his Majeſties expreſſe command, that in every pariſh the ſworn men do ſearch for Recuſants, that forſake all our Churches, and for our own malecontent Profeſſors that love any Church better then their own.

He would ſeparate the clean from the vile, and the peaceable from the factious, Edom from Iſrael; for we hold nothing in ſafety, we can hide nothing out of ſight, ſo long as thoſe ſearchers and underminers be abroad; the peace and honour and ſafety of the Church is their prey they hunt after.

2. We are taught, what a fearfull thing it is to fall into the hands of the living God; when he plucketh his hand out of his boſome, he ſmiteth home, as he ſaith,

Affliction ſhall not ariſe the ſecond time; he calleth himſelf in his Law, a jealous God, his jealouſie burns like fire.

He can give Edom high and ſtrong mountains for his habitation, he can give him the fat of the earth, and the dew of heaven, and let him multiply on the earth exceedingly, he can forbeare him in his wickedneſſe and cruelty for a long time.

But when he cometh to execute judgment, his right hand will finde out all his enemies, he will not leave a place or corner unſearched, but he will cut off head and taile, branch and root, in one day, for his hand is not ſhortned, but is ſtretched out ſtill.

Why then doth the pride of our hearts deceive us flattering us that all ſhall be well with us, though we walk in the luſts of our own hearts; though pride diſguiſe us in our cloathing, though gluttony fill us up to the throats, though drunkenneſſe ſtagger us, and our oaths and blaſphemies fly up as high as heaven;

Hath God forgotten to be righteous, and is his judgment ſeat turn'd all to mercie, that we dare him with our crying ſins, and awake his vengeance with our abominable impieties?

Can we ſin the ſins of Edom, and not ſmart with their puniſhment? he hath a curious and ſearching eye, he hath looked upon our works, he hath ſet our ſins before him, our ſecret ſins in the ſight of his countenance.

Firſt, his eye ſearcheth out the ſins of men then his right hand ſearcheth out all his enemies; if he be angry, yea but a little, bleſſed are all they that put their truſt in him.

They ſhall ſay one to another, Come and ſee what deſolations he hath made in the earth: and as it is in my text, How are they cut off! but peace ſhall be upon Iſrael.

3. Out of the manner of ſpeech and phraſe of this Prophecie againſt Edom, I obſerve the uſe that all ages of the Church muſt make of the examples of Gods judgements upon other perſons, and Nations before us, recorded in Scripture or in ſtory regiſtred, for the benefit of after times. For, 1. He interpoſeth this clauſe of admiration, How art thou cut off! As declaring and admirable judgement to be executed upon them, enough to ſtrike all that ſee it, or hear of it with feare. 2. By a compariſon of diſſimilitudes he ſheweth that Thieves and Vine-robbers ſhall be mercifull men in compariſon of them that ſhall fight the Lords battails againſt Edom. For they ſhall leave ſomewhat behind them, theſe waſting depopulators of Edom ſhall leave nothing. 3. He ſaith not categorically and poſitively the things of Eſau are ſearched out, his hid things are ſought up; but in a more patheticall language of amplification, by way of queſtion, How are the things of Eſau, ſearched out! and reſuming the matter but with addition and amplification, How are his hid thing ſought up?

Which queſtions do put it upon us to take the judgement of God upon Edom into a ſerious conſideration.

It is a queſtion amongſt great learned Divines of former ages which was the greateſt miracle that ever Chriſt wrought whileſt he lived upon earth.

St. Ierome anſwereth, ſome thinke the rayſing of Lazarus: others the giving ſight to the blind: others the voyce that was heard at his Baptiſm: others his tranſfiguration: but he for his own judgement, he thinks that the whipping of men that bought and ſold in the Temple, twiſe by him performed, was the greateſt of all his miracles.

For that a man ſo weak in his own perſon, ſo deſpiſed of men, ſo oppoſed by the Merchants of the Temple, ſhould play Rex in the Temple, and ſhould there execute judgement, and ſubdue the hearts of ſo many men, who thought they did well, and had ſome colour to defend what they did. And that they ſhould without reſiſtance ſuffer the laſh, and abandon the place.

St. Origen doth admire this miracle of his juſtice, as declaring him to be God, as David ſaith. God is known by executing judgement, Quo domantur hominum ingenia, Whereby the wits of men are ſubdued.

Therefore when the Judgements of God are preached, let men feare. The doctrines of Paul were ſoft and gentle, when he ſpake of righteouſneſſe, and temperance; but when he ſpake of the Judgement to come, Felix trembled, but it is probably thought, that that laſt doctrine of judgement to come, put him into that quaking and ſhaking fit, and made the earth to quake within him.

Therfore the Prophet David having ſhewed what ſearch God maketh for ſin, addeth,Pſa. 50.22

Now conſider this, you that forget God leaſt I teare you in pieces and there be none to deliver.

His judgements are over all the earth, it is a meditation for the Sabbath, it is proper for the day.

And David ſaith, Thou haſt made me glad through thy worke. Pſa. 92.4. One of his works is of judgement.

When the wicked ſpring as graſſe, Ver. 7. Ver. 9. and when all the workers of iniquity flouriſh, it is that they ſhall be deſtroyed for ever.

For loe thine enemies O Lord, loe thine enemies ſhall periſh, all the workers of iniquity ſhall be ſcattered.

This is matter of comfort for the Church of God, it is joy in the tabernacles of the righteous; for they ſay the right hand of the Lord, bringeth mighty things to paſſe.

It ſerveth alſo to mingle ſome trembling with their joy, and ſome fear with their faith, to keep it from overgrowing to preſumption; therefore the Elect of God upon conſideration of the ſevere judgements of God, do feele in themſelves a renewed fear of the Majeſty of God, which humbleth them as Habacuk confeſſeth.

When I heard, my helly trembled, my lights quivered at the voyce, rottenneſſe entred into my bones, and I trembled in my ſelfe, that I might reſt in the day of trouble. Hab 3 16.

This is the ſweet fruit of that conſideration, for it prepareth reſt for the ſoules of them that feare the Lord.

Therefore let fortunes and times delicate minions, the daughters of eaſe, and plenty, which ſtudy nothing but trimme and bravery, and waſt the pretious moments of time, which ſhould be ſpent in the contrite repentance of their ſins, in the curious dreſſe of their bodyes,

Let them read the judgement of God upon the daughters of Sion; ſee how fine they were, and how God threatning them with the ſcab with diſcovery of their nakedneſſe,Iſa 3.16. with ſtinke, with baldneſſe, with deveſting, with ſack-cloth.

Let the drunkards of our time, heare what God threatned Ephraim, Iſa 28.3. The Crown of pride, the drunkards of Ephraim ſhall be trode under foot.

Let the Schiſmatical reſiſters of authority, which deſpiſe Moſes their King,Num. 1 .1 and Aaron their Prieſt, and think much to be ſubject to the Ordinances which are ſet down, remember Miriam the ſiſter of Moſes, who reſiſting Moſes, was puniſhed with a Leproſie and though Aaron beſought God for her, could not be healed till ſhe had been ſhut out of the Camp ſeven dayes.

Read and ſtudy holy Scriptures; whatſoever is there written, is for our learning; our God is the ſame, and his years fail not; he hath the ſame eye that once he had, to find out ſinners: he hath the ſame hatred that once he had to ſin, he hath the ſame Juſtice that once he had to cenſure it, and the ſame right hand to execute his wrath.

All Scriptures will tell you that he doth it ſeverely; his ſword is ſharp, and his arme is ſtrong: O Lord be mercifull to mee a ſinner.

Ver. 7.

All the men of thy confederacy, have brought thee even to the border: The men that were at peace with thee have deceived thee, and prevailed againſt thee: They that eat thy bread, have laid a wound under thee, There is no underſtanding in them.

The third confidence of Edom diappointed.

This point is Rhetorically amplified, 1. In the perſons in whom Edom truſted, 2. In the failing of them.

The perſons are called: 1. Men of their confederacy, ſuch as had entred into League with them, ſaying your friends ſhall be our friends, your enemies ſhall be our enemies, we will engage our ſtrength mutually with you, we will ſeek our good in the common good of both; as in the Proverbs, one purſe, one Army. 2. The men that were at peace with her, that had promiſed them love from themſelves, and all offices of humanity. 3. They that eat thy bread: Such as did communicate with them in the neceſſities of life, as Iudas did with Chriſt, Commenſales convivae, Table Gueſts.

Their failing is alſo amplified.

1. They have brought thee even to the border that is, whilſt Edom truſted to their help, they came forth of their ſtrong holds to meet with their enemies, in the borders of their territories, who but for their truſt in them, might have been more ſafe in their own Fortreſſes. For truſting to their help, whom they found perfidious, they left their habitations, and ſtrong Caſtles empty to keep the enemy from coming upon their borders: whilſt their falſe friends expoſe them to invaſion, and their gates to direption, in their abſence. Relinquentes & prodentes.

Thus they gave their enemies advantage againſt them to keep them from returning again into their ſtrong holds.

2. They have deceived thee, and prevailed againſt thee. For they that were truſted as friends to Edom, betrayed them to their enemies, and fought againſt them, and prevailed.

3. They have layed a wound under thee, that is, they have ſecretly conveied under thee an inſtrument to wound thee; therefore others read poſuerunt inſidias ſubter te. Declaring how cunningly their falſe friends had concealed their malice, & how dangerouſly they had layed their plot, for the overthrow of Edom, ſo neer as under them, even to blow them up. Like our Powder Traytors; for they layed wounds under the Parliament-houſe, inſtruments and means to wound and to deſtroy all.

And therefore he concludes of Edom, There is no underſtanding in him, that is Edom was blinded, and be fooled with this vain confidence, to truſt in the perfidious friendſhip of their falſe friends.

From this place theſe Doctrines ariſe.

1. It was Edoms ſin againſt the firſt Commandement to put confidence in man, and therefore God puniſheth them by thoſe whom they truſted. From whence ariſeth this Doctrine,

That God puniſheth one ſin by another: The ſinne of injury and oppreſſion of Iſrael, by the ſinne of falſe confidence in men.

2. Conſider againſt whom Edom offended, even againſt Iſrael their brother; for was not Eſau Iacobs brother? therefore God puniſheth their perfidiouſneſſe to their brother, with the perfidiouſneſſe of their friends to them. From whence we conclude,

That God requiteth the wicked with the ſame meaſure which they have meated to others.

3. Whereas the friends and confederates of Edom, turn enemies and Traytors to them, we conclude, that

There can be no true peace, nor bonds of love between wicked men.

4. From all theſe Antecedents we may conclude, that thoſe who truſt in men, have no underſtanding.

1. Doctrine, God puniſheth one ſin by another.

Edom firſt ſinned againſt the ſecond Table of the Law, in wrong and violence, and then he ſinned in vain confidence in man, againſt the firſt Table, and God by this ſevere ſin puniſhed the firſt.

It is the manner of Sathan, after a ſpeeding temptation to one ſin, to ſuggeſt another to hide, or to defend and beare up the other, our lying comes in to conceale fraud, as in the caſe of Ananias and Saphira.

And ſo curſing and ſwearing come in to maintain the credit of a lye, as in Peters denyall of his Maſter.

So there needs a great many lyes to maintain one, if interrogatories do preſſe the Lyer far.

If it were no more but ſo, that one ſin doth drive us into another, even in this conſideration, one ſin doth puniſh another, becauſe the more ſin is committed, the more puniſhment is deſerved; but this is much more, that ſinne is puniſhed with ſin.

Thus Edom firſt breaketh the ſecond Table of the Law, in doing wrong to his brother, and fearing that this will one day coſt blows, he ſinneth another ſin againſt the firſt Table, and forſaketh the confidence in God, and putteth his truſt in men, which turneth to his utter ruine and deſtruction.

So even the Saints of God fall, as David; for his adultery began to defile him, and then he ſtained himſelf with the blood of his wel-deſerving and faithful Subject; this is the Plot of David, in the matter of Ʋriah.

The reaſon why ſin ſhould be the puniſhment of ſin, is becauſe nature being once corrupted, and grace withdrawn, we are, then prone to thoſe defections from God, which do more and more corrupt us. And that is a great puniſhment, S. Paul cleerly ſheweth it in the degrees thereof.

1. When they knew God, Lam. 1.21 they glorified him not as God 2. They were not thankefull. 3. They became vain. 4. Their fooliſh heart was darkened.

Thus did they runne out of one ſin into another, and at laſt.

Therefore God gave them up to uncleanneſſe, Ver. 24. Ver. 26. through the luſts of their own hearts, to diſhonour their own bodies between themſelves, for this cauſe God gave them up to vile affections, God gave them up to a reprobate mind, Ver. 28. to do thoſe things which are not convenient.

Sin in the heart is a fire in the boſome;Prov 6.27. Can a man take fire in his boſomed, and his clothes not be burnt? Can a man go upon ot coles an his feet not be burnt?

St. Gregory hath a good deſcription of ſinnes.

1. Some are ſimple in themſelves ſinnes, ſuch is every thought, word and, work againſt the Law. 2. Some ſins are cauſes of more ſins, as ſurfetting and fulneſſe cauſeth luxury and uncleanneſſe of the fleſh. 3. Other ſins are the puniſhment of former ſins, as in my Text. Edom his former ſin is puniſhed by a latter. 4. Other ſins are the puniſhment of former ſins, and the cauſes of latter, as in David,

His idleneſſe was puniſhed by his Adultery, and that Adultery was the cauſe of murther.

But here is a Quaere.

If ſin be a puniſhment, it is of God; for all puniſhment is juſt, and is of God; but God is not author of ſin: therefore ſin is no puniſhment.

To this our anſwer is, that ſin may be conſidered two ways.

1. As it is a pollution of man. 2. As it is in the effect thereof the juſt puniſhment of man.

God is not the author of ſin as it is a pollution, but being committed, God in the even courſe of his juſtice turneth it into puniſhment of man.

And man is puniſhed ſaith Thomas Aquinas three wayes.

1. In praecedentibus, becauſe God withdraweth his preſerving grace from a ſinner, and maketh the means of his preſervation ineffectuall.

For to the juſt he faith, I will not leave thee nor forſake thee; but to the reprobate he ſhutteth up their eyes, ne videant he ſtoppeth their ears ne audiant: he hardeneth their hearts and leaveth them to their own corruptions to be wrought upon.

2. In concemitantibus; theſe are either.

1. Inward, the pollution of the heart. 2. Outward, in the calamities of life.

3. In ſubſequentibus: that is the unreſt of the conſcience, and diſtraction of the mind.

Excellent and full to this purpoſe is the example of the Prodigall; for 1. God withdrew his grace from him, and left him to take his vitious and luxurious courſes in the world till he had ſpent all and was caſt forth. 2. God puniſhed him in his mind, by giving him over for a time to the pollution of ſin; he outwardly puniſhed him with contempt and beggery and famine. 3. He puniſhed him in his Conſcience with the remorſe of his ſin which wrought with him ſo effectually that he repented him of his ſin and returned to his Father; ſo this puniſhment was not ad amandationem, but ad emendationem.

Et que paena fuit facta eſt medecina.

Thus ſin in the Elect may be the puniſhment of ſinne to their great good, and the recovery of them again to God; as in Davids example, and in the example of Peter.

But the reprobate are forſaken of grace, polluted in their minds, and tormented in their conſciences, and feele croſſes and afflictions in the fleſh, and theſe be rods of their own making, wherewith God ſcourgeth them, ſending the Angel of Satan to buffet them.

The moſt dangerous and damnable eſtate is, of thoſe who when they have ſinned, do not love the word of God, which ſhould reſtore them; like thoſe froward ſick perſons, that refuſe the phyſick that ſhould heale them.

The word of God is plain-dealing, and telleth every one of his faults, and revealeth to them the juſtice of God.

When men begin to take exceptions at the Word, and quarrell with the food and medicine of life, and to ſay, Durus eſt hic ſermo, this is an hard ſaying, then ſin groweth an heavie puniſhment to them, and worketh their deſtruction.

Therefore let all thoſe that would not be their ſelfe tormentors, heare what the ſpirit ſpeaketh to the Churches: let them not conſult with fleſh and bloud, but let them order their wayes according to the word of God.

Let no burthen ſeem ſo heavy to them, as the weight of their own ſins.

Let no annoyance ſeem ſo ſtenching as the turpitude and pollution of their own ſins.

And then Come unto me ye that are weary and heavie laden, and I will eaſe you.

Come to me, you that are defiled and polluted with your manifold corruptions, and I will waſh you clean in my bloud, ſaith the Redeemer of men.

When our ſins have broken our hearts, and made us contrite, and the ſmart of them hath made us weary of them, then ſhall we ſee them faſtned to the Croſſe of Chriſt, and the grace of God will be ſufficient for us.

God requiteth the wicked with the ſame meaſure which they have meeted to others; Edom dealt perfidiouſly and treacherouſly with Iſrael; therefore their confederates and profeſſed friends deale ſo with them.

It is Chriſts rule of Juſtice.

With what meaſure you meete, M t. 7.2 2 it ſhall be meaſured to you again, proved.

Wo to thee that ſpoyleſt, Iſa, 33.1. and waſt not ſpoyled, and dealeſt treacherouſly, and they dealt not treacherouſly with thee; when thou ſhalt ceaſe to ſpoyle, thou ſhalt be ſpoyled, and when thou ſhalt make an end to deale treacherouſly, they ſhall deale treacherouſly with thee.

It is the threatning of God.

Ye ſhall not afflict the widow or fatherleſſe child: Ex. 22.1 2 if thou afflict them in any wiſe, and they cry at all unto me, I will ſurely hear their voyce,

And my wrath ſhall wake hot, and I will kill you with the ſword, and your wives ſhall be widows, and your children fatherleſſe.

David ſmarted in this kind.

He defiled the wife of his faithfull ſervant Ʋriah, Abſolon his ſon defiled his fathers Concubines in the ſight of all Iſrael.

Cain feared this judgment ſo ſoon as he had killed his brother Abel; Gen. 4 14 for he ſaid preſently, it ſhall come to paſſe, that every one that findeth me ſhall ſlay me.

Adoni-Bezek confeſt this juſtice of retaliation executed on him, for they took him, and cut off his thumbs and great toes, and he ſaid,

Threeſcore and ten Kings having their thumbs and toes cut off, gathered their meat at my table; Ver. 23. Jude 1.6. as I have done, God hath requited me

So ſaith God to the Chaldeans,

Becauſe thou haſt ſpoyled many Nations, Heb 2.8. all the remnant of the people ſhall ſpoyle thee.

And God made this judgement good againſt Amalek, for they ſought to deſtroy Iſrael, and God by Iſrael deſtroyed them.

Samuel ſaid to Agag their King.

As thy ſword hath made women childleſſe, ſo ſhall thy mother be childleſſe among other women; 1 Sam. 1.5 33. ſo he hewed him in peeces before the Lord.

Ahab ſlew Naboth, and himſelf was ſlain.1 King. 21.19. Jezabel ſhed Naboths blood; Thus ſaith the Lord, In the place where dogs licked the blood of Naboth ſhall dogs lick even thy blood alſo. The dogs ſhal eat Jezabel by the wals of Iezreel. As Solomon threatneth,

They ſhall eate the fruit of their own way, Prov. 1.31. and be filled with their own deviſes.

The Apoſtle calleth this righteouſneſſe in God;

It is a righteous thing with God, 2 Theſ. 1.6 to recompence tribulation to them that trouble you.

The word is decompoſite, 〈 in non-Latin alphabet 〉 , and ſignifieth a retribution contrary to them, that in the ſame they ſhal be Patients wherein they have been Agents.

From this fountain of juſtice cometh that Law judiciall, Ex. 21.24. an eye for an eye, a tooth for a tooth: which Law Chriſt did not abrogate but interpret, and put it into the power of the Magiſtrate where it ought to be, taking it away from private perſons.

Let us all lay this juſtice of God to heart, and let us look for it at the hands of God, that he will 〈 in non-Latin alphabet 〉 to us our iniquities unrepented.

Let the Adulterer heare Job. If my heart have been deceived by a woman, or if I have laid wait at the doore of my neighbour, let my wife grind to another, Job 31.9, 10. and let other men bow down upon her.

Let the cruel oppreſſor of his brethren, look to be oppreſſed in himſelf, or in his poſterity.

If the daughter of Babel oppreſſe, Bleſſed ſhall he be, Pſa. 137.8. that rewardeth thee as thou haſt ſerved us.

It it Gods own word. He that honoureth me, him will I honour; but he that deſpiſeth me, ſhall be deſpiſed.

There is no true love and peace between the ungodly.

Here hath been much confederacy between Edom and other Nations, they were men of Peace they did eat and drink together, yet even thoſe turned perfidious to Edom, and betrayed him.

Chriſt in his legacy of Peace ſaid, pacem meam do vobis non ſicut mundus dat. Job 14 27 My peace I give unto you, not as the world giveth. For,

Either it is pax adulationis the Peace of Adulation, of which David ſaith, Ol um peccatoris non confringet capat meum. Ravennas note is that in all Sacrifices to God ſalt was uſed, for God cannot be flattered; when we ſay the moſt we can of him, we come ſhort. Adulatio quam ſimilis eſt amicitiae, non imitatur tantum, ſed praecedit.

Poore men have the advantage of the rich in this, for who flattereth them? Sinners ſay we need not this waſte; why ſhould we beſtow it on them that cannot requite us? We will ſave it, and give it to them which are mighty.

2. Or it is pax malae confederationis, the peace of evil confederacie, ſuch as is between Thieves, we will all have one purſe; theſe be as old Jacob ſaid of Simeon and Levi, fratres in malo brothers in evil, St. Aug. calleth this ne fariam amicitiam, a wicked friendſhip; into their ſecret, let not my ſoule come.

Theſe tares bind themſelves in bundles for the fire.

3. Pax ſimulationis a diſſembling peace, when men hide malice under a ſhew of Peace; that they may ſub amici fallere nomen, that they deceive under ſhew of friendſhip, ſo udas kiſſeth, and betrayeth, Amaſa entreateth and ſtabbeth.

4. Pax temporalis, a temporall peace, when men maintain love, and friendſhip, and exchange great gifts and tender love and ſervice to ſerve a turn. So men ſet up the Ladders that they clime by as high as they can; but when their turn is ſerved, they lay them along upon the ground.

This is the peace which the world giveth, and there is no true friendſhip in it,Pro. 17.17. for a friend loveth at all times.

Nec ullis divulſus querimoniis Suprema citius ſolvit amor die.

True peace is like the dew of Hermon, none but the Elect of God have it.

My Peace I give to you. it is not like the light of the Sun that ſhines on good and bad.

This is like the light that ſhined on Goſ en when all Egypt elſe was in palpable darkneſſe.

This is like the pretious oyle powred on Aarons head, and running down to the skirts of his raiment, Pſa. 133.2 3. for there the Lord Commanded the bleſſing and life for ever more.

Ariſtotle held that friendſhip contracted either by pleaſure or profit could not hold; for the cement and glew that ſhould tye them together, is but weak; this continuation is but hujus ad hoc, of this to that.

But the union of the faithful is hujus in hoc, of this in that. For they be incorporate in one body; and they are made members of Chriſt and members one of another, one fleſh, one body.

We ſee men in their greatneſſe followed, and ſerved, and petitioned, obſerved, and preſented, with choiſeſt and richeſt gifts; if we ſee them decline in favour, or power, we ſee them forſaken of their ſervants.

We ſee young prodigals frequented with company, courted with complements, feaſted and ſwelled with all delights; but when the fountain of this friendſhip is drawn dry, and the means faile, who calleth thoſe men friends, or ſeeketh their converſation?

This yet appeareth more plainly in the Idumeans of Rome, that have long perſecuted the true Church of God; for though they have laboured ever ſince the firſt corruption of the Church, to maintain their Hereticall opinions, yet could they never be at any perfect peace amongſt themſelves.

And this ofter our Church may boldly make to them, that there is no Tenet in our Religion we maintain againſt them, but we wil renounce it, if we do not find it averred by ſome one, or moſt of eminent learning amongſt themſelves.

And becauſe it will take up too much time to give inſtance in al particulars of our difference from the Trent Church, For a taſte let me refer ſo many as are deſirous of better ſatisfaction, to read that learned proofe of this truth in the Reverend Dean of Gloceſters third book of the Church, at the end of it, where he nameth the agreement of our church with their beſt learned, in points, wherein the Jeſuits at this day accuſe us of Hereſie.

Therefore one obſerved well, that the Religion of Rome was like Nebuchadnezzars image, the height of it was 60 cubits, and the breadth was but 6; that is without any proportion; for never could they make the parts of it ſymmetricall.

Therefore, firſt we are comforted againſt all the enemies of our Religion, their ſtrength may be great, and their malice greater; but they cannot unite themſelves with the bond of true Peace, and the God of peace is not their tutelary God.

In the damnable conſpiracy of the Powder-traytors, God by one of themſelves diverted the Treaſon.

I deny not but Turks have had many great prevailings againſt Chriſtians, Papiſts againſt Proteſtants, and their confederates have held faſt with them.

So had Moab and Ammon, Geball, the Aſſirians, Philiſtines, the Chaldeans againſt Iſrael.

But God found a time to conſume theſe Nations by their own ſtrength, and their own confederates were the ruine of them.

We have heard that war is one of the ſore judgements wherwith God ſcourgeth offendors.

At this time a great part of the Proteſtant Church is hoſtilly attempted with war; we have many of our countrymen, noble, generous, and valiant voluntiers engaged in that cauſe.

I hope we ſhall do a charitable Chriſtian duty to God and them, to pray God to cover their heads in the day of battaile, to beſeech him whom Job cals the preſerver of men, to ſave them from all evill. Thou Lord preſerveſt man & beaſt; do thou ſave them: let their eye have its deſire upon their enemies. And for our ſelves, we ſay,

O Lord be gratious unto us: we have waited for thee: be thou their arme every morning,Iſa. 33.2. our Salvation alſo in the time of trouble.

God is called Lord of Hoaſts, and ſo he can maſter his enemies; the ſtars in their courſes by their influences: the Elements, fire, as in Sodom; ayre, as in the Peſtilence in Davids time, water, as in the deluge; earth as in Corahs tranſgreſſion, to ſmite ſinners.

He can puniſh man by Frogges, by Flyes, by Lice, by Graſſehoppers, and ſuch like armies of his.

Yet he choſe to deſtroy the army of the Midianites by themſelves, rather then by any other means;

The Lord ſet every mans ſword againſt his fellow, throughout all the hoast. Jud. 7.22.

He could have employed other executioners, to have done vengeance upon blaſpheming Senacherib King of Aſſyria, but he would ſhew that no bonds of ſociety, or nature can hold them together, whom God hath not joyned.

Therefore it came to paſſe as he was worſhipping in the houſe of Niſ ock his God, Iſa. 37.38. that Adrameleck and Sharezer his ſons ſmote him with a ſword.

2. We are therefore taught to unite our ſelves in the Lord by the bonds of ue love; for all other bonds will be like the new cords wherewith Sampſon was tied, break in ſunder, and we ſhall caſt them from us.

The great friendſhip that is made by bribes cannot be ſincere; for 1. The receiver of them knowes that his love is a dear penny worth to his friend; it is not a gift but a perquiſite, and therfore he cannot call it ſure. 2. The giver knoweth his mony, & not his love made the friend; and if this friendſhip bear him out of the hands of juſtice, his conſcience will ſtill tell him, that his money, not his innocency acquitted him, if this friendſhip prefer him, his conſcience within him will ſay that his money, not his worthineſſe, hath advanced him.

Therefore the frienſhip thus made is not ſincere.

But they whom Religion and the fear of God doth unite, are of one heart, and of one ſoule; here is no lack of any thing,Acts 4.32 if any of them may ſupply it; the wounded man ſhall have both the oyle and wine of the Samaritane out of his veſſels, and the help of his hand, and of his beaſt, and of his word and of his purſe.

Our Saviour Chriſt ſaith, Go thou and do the like.

How can we ſay we are neighbours, when we are ſo far from healing our brethrens wounds, that we rather ſet them into a freſh bleeding, and open them wider; we rather make more in the whole and ſound fleſh; we rather take away their oile and wine, and beaſt and money wherewith they ſhould help themſelves; and inſtead of putting them into an houſe, we take their houſes over their heads, and expoſe them to ſtormes.

The God of peace ſanctifie us throughout, that his peace may knit us together in him.

Thoſe who truſt in men, have no underſtanding.

Here on earth we do much value the wiſdome and judgment of man, by his choyce of adherence and dependance; and we judge them unwiſe that addreſſe themſelves to ſuch, as cannot either ſupport them as they are, or put them on farther.

But the word of the Lord ſaith, there is no underſtanding in Edom to truſt in man; and the Pſalmiſt, Non relinquat hominem; he adviſeth,

Truſt not in Princes, nor in any ſon of man, for there is no help in him; God goeth farther in my text, there is treaſon in him; ſubducet auxilium ſuper inducet exitium.

He will bring thee to thy uttermoſt borders, and there he will leave thee.

Jun. reads, Cujus vulneris non erit intelligentia, as pointing out ſo great a plague upon Edom, ut ipſam nequeat mens humana comprehendere, nedum curare arte & intelligentia.

Joannes Draconites readeth the text thus, Ante proderis hoſtibus quàm animadvertas.

But the ſenſe is eaſie, God cenſureth them for fools, that put their truſt in man.

For God himſelf ſaith, they commit two great evils, They forſake God the Fountain of living waters, Jer. 2.13. and hewed them out ciſterns, broken ciſterns that can hold no water.

The Philiſtims truſted in their great Champion Goliah, 1 Sam. 17.10. and they deſied the ho ſt of Iſrael, and deſpiſed David; the Aramites ſent Iſrael word, that the duſt of their land ſhould not be enough to give every one of their Army an handfull. 1 Reg. 20.10.

The reaſon of this folly, is, the god of this world hath blinded the eyes of them that beleeve not; 2 Cor. 4.4. for Satan worketh ſtrongly in the children of diſobedience; he hath ſtrong illuſions for them, to make them beleeve lies.

They that truſt in lying vanity, ſaith Jonah, do forſake their own mercy.

It is a lying vanity to truſt the falſe gods of the Heathen.Deut. 32.38. God upbraideth the Apoſtate Jewes ſo, Let them riſe up and help you, let them be a refuge.

It is a lying vanity to truſt in any confederacie againſt God: It is Gods woe,

Woe to the rebellious children that take counſell, but not of me, that cover with a covering, but not of my ſpirit, Iſa. 33.1. that they may adde ſin unto ſin.

That walk to go downe into Egypt, (and have not asked at my mouth) to ſtrengthen themſelves in the ſtrength of Pharaoh, and to truſt in the ſhadow of Egypt.

Therefore ſhall the ſtrength of Pharaoh be your ſhame, and the truſt in the ſhadow of Egypt your confuſion.

He declareth this folly in the next chapter.

Now the Egyptians are men, and not God, and their horſes fleſh, and not ſpirit; when the Lord ſhall ſtretch out his hand, Iſa. 31.3. he that helpeth ſhall fall, and he that is holpen ſhall fall down, and they all ſhall fail together.

This ſheweth want of faith, when we truſt in the vain help of friends.

It is true, that we muſt uſe all good means to further Gods providence; but we muſt not put any truſt in theſe means; there may be help by them, there is no help in them.

David ſetteth theſe two in oppoſition, and declareth the differing ſucceſſe of them.

Some truſt in chariots, and ſome in horſes, Pſ. 20, 7, 8. but we will remember the name of our Lord.

They are brought down and fallen, but we are riſen, and ſtand upright.

Is it not folly for man to run himſelf upon the curſe of God? God hath ſaid it, Curſed be the man that truſteth in man, and maketh fleſh his arme, and withdraweth his heart from the Lord. Jer. 17.

The Poets, the Prophets of the Heathen, can tell us what ill ſucceſſe the Gyants of the earth had, which their confederacie againſt the gods.

Non eſt conſilium contra Dominum.

The Uſe of this point is

Let us all labour and pray for underſtanding.

1. To know the impotencie of the creature, that we may not truſt to it. 2. To know the omnipotencie of our Creator, that we may not oppoſe it, but ſeek our reſt under that ſhadow.

This will change our vain confidence into a ſtrong faith; and faith is a ſhield in all our wars.

VERSE 8.

Shall I not in that day (ſaith the Lord) even deſtroy the wiſemen out of Edom, and underſtanding out of the mount of Eſau.

Their fourth hope deſpaired.

They truſted to their wiſdome; God doth threaten to deſtroy both the wiſdom, and the wiſe men of Edom.

In this paſlage conſider we 1. The judgment upon Edom, Destruam ſapientes, I will deſtroy the wiſe men. 2. The aſſurance, Dicit Dominus, ſaith the Lord. 3. The time, in that day.

1. Concerning the judgment, we are taught that humane wiſdome and counſels without God, are no fenſe for a State.

Here is the mother diſeaſe of humane nature; Eva heard that wiſdome was to be gotten by eating the forbidden fruit, and ſhe aſpired in the pride of her heart to be like God, knowing good and evill; ever ſince, man hath much affected wiſdome; therefore God, who hath revealed the true wiſdome to his Church, hath ever profeſſed himſelf an enemy to the wiſdome of this world: it hath two titles, inimicitiae apud Deum, & ſtultitiae, enmity and folly.

The true and ſaving wiſdome is Chriſt, he is made unto us of God wiſdome; and his word is ſufficient to make the man of God wiſe unto ſalvation. Eccl 9, 14

There was a little City and few men within it; and there came a great King againſt it, and beſieged it, and built a bulwark againſt it.

Now there was found in it a poor wiſe man, and he by his wiſdome delivered the City.

This little City is the Church of God, the few men in it, be the little flock of Gods choſen; the enemy that aſſaulteth it is Satan, the Prince of darkneſſe, the god of this world.

The poore wiſe man in it is Jeſus Chriſt, the Carpenter, the ſon of poor Mary, of whom the Scribes and Prieſts ſaid, Is not this the Carpenter? he by his wiſdome ſaved his Church.

This wiſdome directeth to the whole Armour, and teacheth how to fit it to us, that we may be able to reſiſt Sathan, Epheſ. 6.

But the wiſdom that is of the world, that ſtudieth how to carry things on without God, ſometimes againſt God, for God is not in all their wayes, and this was ever a broken reed, it doth both deceive and wound him that leaneth on it; For,

The wiſdom of the fleſh cannot be Subject to the Law of God, Rom. 8.7. yet it ſtriveth in vaine; For

There is no wiſdom, nor underſtanding, Prov, 21.10. nor counſel againſt the Lord, for it is written, Job 5.13. He taketh the wiſe in their own craftineſſe. 1 Cor 3.19

1. The reaſon is given by the Prophet.

Yet he alſo is wiſe, meaning there the wiſdom of direction,Jſa. 31.2. and counſel, for that belongs to him only; the wiſdome of obedience and ſequence is that which we moſt ſeek.

Therefore God reſiſteth and deſtroyeth all thoſe that uſurpe his wiſdome, but take counſell and not of him;Jſa. 30.1, and cover with a covering, but not of his ſpirit; that is, ſeek protection and coverture againſt evils, but not conſulting his ſpirit, who alone claimeth right in that title to be cuſtos hominum, the preſerver of men.

2. God hath choſen the fooliſh things of the world to deſtroy the wiſe, the reaſon is given.1 Cor. 1. 7

That no fleſh ſhould glory in his preſence; ver. 19. God is the only ſubject of glory properly in himſelf; we give it to him in our Lords Prayer. Tuum eſt regnum, potentia & gloria. Thine is Kingdome, &c.

He is a jealous God, he hath ſworn that he will not give his glory oany creature; wiſdom is one of his glories,1 Cor. 1.25 For The fooliſhnes of God is wiſer then men. And for this cauſe God will deſtroy the wiſe men of Edom: both their perſons, and their wiſdom, as he did Achitophel the Oracle of thoſe times, he defeated him, for he turned his wiſdom into folly, and left him not wiſdom enough to ſave himſelfe from the halter.

Therefore by Edoms example let us learn not to truſt to humane wiſdome, flattering our ſelves, that we can do any thing without God; for even the wicked when they oppreſſe the Church, and hurt the Saints, do it not without the counſell and wiſdom of God: ſo he ſaith before, thus ſaith the Lord, an Embaſſadour is ſent to the Nations. Ariſe ye againſt him in battaile.

It is God that maketh their confederates forſake Edom, and the men of their peace be the ſword of God drawn out againſt Eſau.

Reviling Rabſhakeh the Generall of Senacheribs forces againſt Ieruſalem, Iſa. 36.10. could ſay, and he ſaid truly, And am I now come up without the Lord, againſt this Land? The Lord ſaid unto me, go up againſt this Land. For God ſtirred them up, and animated them to fight his battails againſt Iſrael.

The wiſdome of the world is not worth the ſeeking, becauſe it may be loſt and taken from us, the wiſdome of God which is from above, God giveth to his choſen, and he cannot take it away from us, becauſe the gifts and calling of God are without repentance.

But the wiſe men of the world, when they have moſt cauſe to uſe their wiſdome, then it faileth them, like the Sea-mans cunning in a violent ſtorm, it is gone ſaith David.

The wiſdom of God in man, is ever at the beſt in the greateſt tempeſt of danger and ſenſe of ſin.

The Diſciples when they are brought before Kings and Rulers are promiſed, Dabo vobis ſapientiam I will give you wiſdom; and further, Dabitur illâ horâ; it ſhall be given in that houre.

Steven at the houre of his death not diſtracted with the fury of them that ſtoned him, dyed calling upon God, calling on him for them that killed him.

God takes away wiſdome from them that know not how to uſe it. Such as are wiſe to do evil, but to do good have no underſtanding.

Wiſdom in an ungodly man is armata nequitia, armed wickedneſſe; and therefore David prayeth againſt it, let not their wicked imagination proſper.

It was Davids wiſdom, Audiam quid loquaturin me Deus, I will heare what the Lord will ſay. For he will ſpeak to our hearts peace and joy in the Holy Ghoſt. He will uphold us with his counſell; the feare of the Lord is the beginning of our wiſdome.

2. The Aſſurance. Thus ſaith the Lord.

For the truſt in wiſdome is ſo confident, that the holy Prophet, though he had called his prophecy his Viſion, and though he had begun his whole Prophecy with Thus ſaith the Lord, yet the more to aſſure the events threatned, he reſumeth this authority.

1. He bringeth in God himſelfe deſperſing their firſt hope, I have made thee ſmall, the pride of thy heart hath deceived thee. 2. In their ſecond hope, which was in the ſtrength of their habitation, he bringeth in God ſpeaking to Edom, I will bring thee down ſaith the Lord. 3. Now again in this third hope of theirs, in the wiſdome of their wiſe men, two things do meet in this verſe to fortifie the aſſurance. 1. The authority of him that ſaith and doth thoſe things, Thus ſaith the Lord. 2. His appeale to them, for he doth not ſay I will deſtroy the wiſe men out of Edom: but he appealeth to their own hearts, ſaying, Shall I not deſtroy them, q. d. Do you think that I will be over-reached by your wiſe men? No, they ſhall not have wit enough to ſave themſelves, much leſſe to ſave you. For I will deſtroy them.

Which peremptory declaration of the will of him who is judge of all the world, doth leave no place for evaſion; for the Pſalmiſt ſaith of him, that He doth whatſover he will in heaven and in earth, and in all deep places.

By vertue of this certaine word of God we do gather this aſſurance againſt all the enemies of the Church in all ages thereof; for he hath ſaid it by the mouth of Iob;

How often is the Candle of the wicked put out? Job 21.17. And how oft cometh their deſtruction upon them? God diſtributeth ſorrowes in his anger.

What though the execution of this wrath be deferred? he addeth,

God layeth up his iniquity for his children, that is the puniſhment of his iniquity;ver. 19. as there is a decree againſt them in the counſell of God, and word againſt them, declaring the decree of God, ſo dies erit, there ſhall be a time.

3, The time in that day.

Our days and times be all in the hand of God, and they be hid in his own power, who in his ſecret wiſdom hath appointed them; when that day ſhould come, he hath not yet revealed to Edom in this Prophecie.

God is ſo patient and long-ſuffering that he doth not puniſh preſently; for vengeance is his, he may take his time when he will, and no man can reſiſt him.

The point here conſiderable is, That God in his ſecret wiſdome, hath deſigned a particular day for every execution of his will; yea the Scripture goeth ſo far as to the houre: even to a moment, the leaſt fraction of time.

This declareth that the wiſdome of the world and of fleſh hath but its time; there is a period fixed, wherein it muſt detertermine.

Ahitophels counſels went for Oracles till this day, then God turned his wiſdom into folly and deſtruction.

So God threatned Ieruſalem with a day in which the Lord would take away from them the mighty men, Iſa 3.2 and the men of warre, the judge and the Prophet, the prudent and the ancient.

This he doth two wayes;

One by turning all their knowledge into ignorance, and their wiſdome into folly.

Another, by deſtroying their perſons, either by his ſore judgements, or by leading into captivity; here both are threatned; for he will deſtroy both prudentes, wiſe men, and prudentiam, their wiſdome in that day.

This may remember us of that great day of which St. Paul preached to the Athenians, Act. 17.31 that God had appointed a day in which he will judge the world in righteouſnes, by that man which he hath appointed.

For as the day of Ieruſalem, and the day of Edom, and the time of Gods particular judgements is ſet and fixt; ſo is the day of the laſt judgement, in which every man ſhall give an accompt to God of himſelf, and all our works ſhall come to judgement.

What manner of men then ought we to be, expecting this day, and providing for it?

This Doctrine of the ſet day of particular execution of Gods threatned wrath againſt ſinners, doth teach

1. Holy patience in waiting the Lords leaſure, and as the Apoſtle admoniſheth

Caſt not away therefore your confidence,

For ye have need of patience, that after ye have done the will of God, ye may receive the promiſe. Heb. 10 35 36, 37.

For a little while, and he that ſhall come will come, and will not tarry.

And bleſſed is he that endureth to the end.

This living under the rod of the ungodly, and this beholding the proſperity of the wicked doth much diſquiet even the Saints of God on earth: as is the example of David we ſee.

Therefore we have need of patience, to ſweeten the ſorrows of life to us, and to clear our eyes, that we may not mourn as men without hope.

2. It teacheth faith; for the ſame Author ſaith, Ver. 38 Now the juſt ſhall live by faith; for he that hath promiſed is faithfull, and no word of his ſhall fall to the ground unfulfilled.

Faith cometh by hearing; let us then uſe it as the beſt remedy againſt the oppreſſions of the ungodly, to be ſwift to hear the word of God; that we may get the ſhield of faith to bear off all the darts of Satan: ſo David in that diſquiet went to the houſe of God; there he was taught the end of thoſe oppreſſors.

3. It teacheth holineſſe; for ſeeing the wrath of God from heaven is revealed againſt the enemies of the Church; there is no ſafety but in the Church of God, and that is the Congregation of Saints, theſe are ſafe in that day, he hideth ſuch under his wings, his faithfulneſſe and truth is their ſhield and buckler.

There ſhall no evill happen to them, neither ſhall any plague come nigh their dwelling.

So long as we make conſcience of our words, and thoughts, and wayes, and labour our ſanctification, and ſtrive againſt ſin, we need not fear in the evil day: holineſſe is our dore mark, and our forehead mark, the deſtroying Angel ſhall paſſe over.

VERSE. 9.

And thy mighty men, O Teman, ſhall be diſmayed, to the end that every one of the mount of Eſau may be cut off by ſlaughter.

5. Their laſt hope is in the ſtrength of their own mighty men: this is addreſſed to Teman.

Which word as it ſignifieth the coaſt to which the Idumaeans lay from Jeruſalem: i.e. the eaſt; ſo it is the name of one of the Nephews of Eſau, Gen. 36.11 whoſe poſterity inhabited a part of Arabia, called alſo by his name.

He was the eldeſt ſon of Eliphaz, the eldeſt ſon of Eſau; and under his name here the whole Nation of the Idumaeans is threatned.

And as the hope the Idumaeans had in the wiſdome of their wiſe men, faileth them, for they have truſted to falſe friends, and all their providence for their ſafety miſcarrieth:

So ſhall they fail in the hope that they have in their own ſtrong men, for they ſhall not be able to preſerve them from a finall deſtruction, even ſo great that every one of the mount of Eſau ſhall be cut off by ſlaughter.

Excellently is their judgment ſet forth; for their confederates ſhall turne perfidious to them abroad, and their ſtrong men at home ſhall be diſmayed.

Two things make wars advantagable to a Common-wealth, Conſilium & fortitudo, counſel and ſtrength: in the former verſe God befools their wiſdome; in this he enfeebles their ſtrength.

The reaſon is, he hath decreed that every one of the mount of Eſau ſhall be deſtroyed.

And when God turneth enemy, neither head nor hand, neither wiſdome nor force can reſiſt him; David and his ſling ſhall diſcomfit Goliah and his armour, his ſword and ſpear, and admired ſtrength.

The two little flocks of Iſrael, the great armies of the Aramites.

It is worth our noting, that God working by means, and directing our operations ſo, even in this work of overthrow threatned to Edom, doth deſtroy them by diſabling to them all the meanes of their ſafety, as before he turneth the hearts of their friends againſt them.

He deſtroyeth the wiſdome of their wiſe men, and now he takes away all heart and courage from their ſtrong men.

To teach us that all the outward means of ſafety are not ſufficient to keep us from ruine, except the Lord be on our ſide.

Therefore we pray, Hallowed be thy name.

Thy Kingdome come. Thy will be done. And we acknowledge,

Thine is the Kingdome, power and glory.

And this enforceth upon us the law of the firſt Table to have no other gods but one; to give him outward worſhip, to ſanctifie his Sabbath, not to abuſe his name.

And this filleth us with faith, ſaying, Credo in Deum Patrem omnipotentem, I beleeve in God, &c.

For as David ſaith, Domine quis ſimilis tibi, Lord who is like to thee?

There is no wiſdome or ſtrength, not that which is in the god of this world, the Prince that ruleth in the air, but it is a beame of the heavenly light; can God ſuffer any of his own gifts to be abuſed againſt him, to turn edge and point againſt the author of them?

There is a time when God winketh at the outrage of the ungodly, for the exerciſing of the patience of his ſervants; but when he intendeth a cutting off by ſlaughter of his enemies, in that day the Lord will be known to be God.

Theſe things are written for our ſakes; for the enemies of our Church are here threatned to be cut off by ſlaughter, even Antichriſt the man of ſin, who ſitteth in the place of God as God, and is worſhipped, whom God ſhall ſcatter with the breath of his mouth, that is, by the power of his word preached; and we have comfort againſt him, that neither his wit nor his force ſhall prevaile againſt us.

We have two examples which I hope no time will ever forget to praiſe God for, till the ſecond coming of Jeſus Chriſt.

The power of Antichriſt was defeated in 88. when the Pope gave away the Kingdomes of England and Ireland to the King of Spaine, who ſent his Invincible Armado hither, not as a Challenger, but as a Conquerer to take poſſeſſion of theſe Lands.

They had ſpeciall revelations to aſſure their victory, and the prayers of the Popiſh Church were all in armes againſt us.

But as it is in my text, their mighty men were diſmayed, their ſtrong Ships either ſunk in the ſea, or well beaten, or conſtrained to flie, becauſe God meant to cut them off by ſlaughter, and the power of Spaine ſo weakned, and the coffers of their treaſure ſo emptied, that nothing was more welcome to them then the newes of peace with England.

The wiſdome of Rome had no better ſucceſſe in the yeere 1605. for when ſome men of bloud, the ſons of Belial, had layed a plot for the deſtruction of the whole Church and Common-wealth then in Parliament, by powder:

We cannot deny but the Serpent put his beſt wits to the rack, to ſtamp a deviſe with his own image and ſuperſcription; never was there nequitia ingenioſior, a more witty wickedneſſe, then to bring ſo many precious lives to the mercie of one excutioner who had nothing to do but to put fire to the train.

Yet in the very act of preparation, and the night before the intended execution, God put fire to his own train layed for them, and diſcovered things hidden in darkneſſe, and caſt them into the pit which he had digged for them; and their wit and policie proved hanging and quartering to the conſpirators; and declared the Papiſt our ſecret enemies, ſuch whom we muſt carefully look to; for if by ſtrength or wit he can deſtroy the ſtate of the Church and Common-wealth, the mercies of his heart are ſo cruell, that we can expect no favour.

That is now the cauſe why his Majeſty intending a Parliament, doth require ſo ſtrict a ſurvey of the land for the detection of all Popiſh Recuſants, as now is both by the Eccleſiaſticall and Civill Magiſtrate urged.

For they have given us fair warning, that if they can do any thing by wit or force, they will abate nothing thereof to the prejudice of this Church. But as the confounding of the wiſdome of Edom, and the diſabling the ſtrength of Edom did forerun their fall: ſo our faith is, that Antichriſt, Gods enemy and ours, hath now but a ſhort time; and every one of the mount of Eſau of the City built upon the hills ſhall be cut off by ſlaughter.

The pride of their own hearts, who think they have the keyes of heaven and of hell: not only Peters keyes, but Davids alſo; who bear the world in hand, that they can ſave or condemn, ſhall deceive them.

The rock of their habitation ſhall prove to them like an undefenced City.

Their confederates, and men of their peace, that eat bread with them, ſhall turn edge againſt them.

Their wiſe men ſhall fail them, and their Triple-crown and the temporall power of their Hierarchy ſhall be diſabled; we have the word of God for it, The man of ſin muſt be deſtroyed. Even ſo let all thine enemies periſh O Lord. Amen Amen.

VERSE. 10, 11, 12, 13, 14.

10 For thy violence againſt thy brother Jacob, ſhame ſhall cover thee, and thou ſhalt be cut off for ever.

11. In the day that thou ſtoodeſt on the other ſide, in the day that the ſtrangers carried away captive his forces, and forreiners entred into his gates, and caſt lots upon Jeruſalem, even thou waſt as one of them.

12. But thou ſhouldſt not have looked on the day of thy brother, in the day that he became a ſtranger, neither ſhouldeſt thou have rejoyced over the children of Judah, in the day of their deſtruction, neither ſhouldeſt thou have ſpoken proudly in the day of their diſtreſſe.

13. Thou ſhouldeſt not have entred into the gate of my people in the day of their calamity, yea thou ſhouldeſt not have looked on their affliction, in the day of their calamity, nor have laied hands on their ſubſtance in the day of their calamity.

14. Neither ſhouldest thou have ſtood in the croſſe way, to cut off thoſe of his which did eſcape, neither ſhouldeſt thou have delivered thoſe of his that did remaine in the day of diſtreſſe.

3. The cauſe provoking God to this ſevere proceſſe againſt Edom;

This is ſet down, 1. In general terms, v. 10. violence againſt their brother. 2. In a particular deſcription, v. 11, 12.13, 14.

1. The generall terme is, violence, or as the old reading was, Cruelty; and the word here uſed doth expreſſe all injury.

Either done by ſtrong hand or force. Or done by ſubtilty and cunning.

In the particulars of their cruelty, there is,

1. Their confederacy with the enemies of their brother Iacob, ver. 11. this is cruelty of combination, ſtabant ex oppoſito, they were rather for the enemies of Iacob then for their brother, as David ſaith; They take the contrary part, they were as one of them.

By the ſtrangers that carried away the forces of Iacob captive, and the forraigners that entred into his gates, and caſt lots upon Icruſalem, are meant the Caldeans, which referreth us to the ſtory of thoſe times.

Therefore he brought upon them the King of the Chaldeans, who ſlew their young men with the Sword, 2 Chr. 36.17, 18, 19. in the houſe of their Sanctuary, and had no compaſſion upon young man, or maiden, old man or him that ſtooped for age, he gave them all into his hand.

There was direption of the Sanctuary, robbing the Treaſury of the King, burning the houſe of God, and deporation of the reſidue into Captivity.

In that day Edom was as one of them; For then as the Pſalmiſt ſath.

In the day of Icruſalem, they cryed, Raze it, Raze it, even to the foundation thereof. Pſa. 137.7

2. They are charged with the cruelty of their eye, and that twice, ver. 12. But thou ſhouldeſt not have looked on the day of thy brother, in the day that he became a ſtranger. Againe,

Ver. 13. Thou ſhouldeſt not have looked on their affliction, in the day of their calamity.

3. They are charged with cruelty of heart, ver. 12. Neither ſhouldeſt thou have rejoyced over the children of Iudah, in the day of their deſtruction.

The heart is the ſeat of affections, they joy'd in the ſorrow of Edom.

4. They are charged with the cruelty of the tongue, ver. 12. Neither ſhouldeſt thou have ſpoken proudly in the day of their diſtreſſes.

5 With the cruelty of their hands, violent actions againſt their brother.

Ver. 13. Thou ſhouldeſt not have entred into the gate of my people, in the day of their calamity,

Nor have laid hand on their ſubſtance, in the day of their calamity.

Ver. 14 Neither ſhouldeſt thou have ſtood in the croſſe way, to cut off thoſe of his that did eſcape.

Neither ſhouldeſt thou have delivered theſe of his that did remaine, in the day of diſtreſſe.

Which chargeth them with foure cruelties, 1 Invaſion of their Cities. 2 Direption of their goods. 3 Inſidiation, lying in waite for them, 4 Depopulation, not ſparing the reſidue.

We have ſeen the ſinne of Edom in the totall cruelty againſt their brother Iacob.

We ſummed up the particulars, and finde that God had juſt cauſe to enter into judgement with Edom, and to execute upon them his fierce wrath.

The ſinne was breach of the Law, and a treſpaſſe againſt the ſecond Table; againſt Iacob, that is the poſterity of Iacob their brother.

And here I note that eſpecially two Commandements of the ſecond Table are broken.

1. Thou ſhalt do no Murther. 2. Thou ſhalt not ſteale.

For what part of their cruelty toucheth the life of Jacob, is a breach of the Firſt.

What toucheth his eſtate, and goods, is a breach of the latter Commandement.

And this example may ſerve for a Commentary upon thoſe two Commandements, teaching how they are broken; for Edom is a very full example of tranſgreſſion.

1. In the cruelty of combination, they that joyne with others that ſeek the life of man, are murtherers, not acceſſaries, but principals; ſo did Edom, for he was even as they.

Saul, after Paul, a bleſſed Apoſtle, doth charge the murther of Stephen upon himſelfe, becauſe as here, he was of the other ſide, and ſate by and kept the clothes of them that ſtoned him.

It is a fleſhing of men in cruelty to aſſociate in blood, and to communicate with the blood-thirſty; we ſee it after in Saul, he was a principall Actor, and got Commiſſion to perſecute and went about breathing threatnings againſt the Church.

And as it is in the Law of Murther, ſo it is in the Law of Theft; for every aſſociation with Theeves, and Robbers, is the breach of that Commandement, and Edom brake both theſe Laws, for they were even as they that robbed Iſrael, and ſought their life, though they commenced not the war againſt their brother Iacob, yet they joyned wit them that did, and ſo they are pares culpa, alike in fault.

This teacheth us to be very carefull not only how we be Authors of murther and theft, but how we be actors, or abettors of the ſame, and helps of the wicked againſt the Church of God; for God ſaid to Iehoſhaphat aiding of Ahab,

Wouldſt thou helpe the wicked, and love them that hate the Lord? 2 Chr. 19.2 Therefore there is wrath upon thee before the Lord.

Do not thinke that all the blame ſhall light upon the authors of evill,Pro. 30.20. Do not wipe thy mouth with the Harlot in the Proverbs, and ſay, I have done no wickedneſſe; for all ſocietie with ſinners in their ſins is forbidden, the Apoſtle is very preciſe herein.

If any man obey not our word, 2 Theſ. 3.14. note that man, and have no company with him.

The manifeſt breakers of the Law, are diſpiſers of the word; With ſuch eat not; God ſaith that ſuch as converſe with them, be as they, that is equally culpable.

Upon this evidence we find the Church of Rome guilty of the Powder-Treaſon; it was ſecretly animated and abetted by them, and they prayed for the ſucceſſe thereof.

2. The cruelty of the eye, this is twice here urged, ver. 12. v. 13. For the eye of humanity doth abhor the ſight of Murther.

To look on, and behold the wrongs done to our brethren in their life or goods, is murther, and theft; Hagar was ſo tender, that when her ſon Iſmael was ready to periſh for want of water, ſhe caſt the child under one of the ſhrubs;

And ſhe went and ſate her downe over againſt him a good Way off, Gem, 20.15, 16. 2 Sam. 20.12. as it were a Bow-ſhoot; for ſhe ſaid, let me not ſee the death of the child.

The ſight of Amaſa murthered, and weltring in his blood in the way was a ſtop in the way of Joabs Souldiers, and all the people ſtood ſtill.

It was a grievous ſight, and troubled ſouldiers, men uſed to acts and ſights of death; for Amaſa was a worthy Captain.

They looked on in condolement, not in rejoycing.

It is reported that after the Maſſacre of the Proteſtants in France, on the Bartholmew-night following, the Queene-Mother with many others went out to behold the dead carcaſſes, and having cauſed the body of the Noble Admirall of France to be hanged upon a Gibbet, they went out of the City to feed their eyes with that ſpectacle.

God will one day require the blood of thoſe men, at the hands of all thoſe whoſe cruell eyes delighted in that ſpectacle.

For thou ſhouldeſt not have looked on thy brother in the day of his affliction with cruel eyes;

With compaſſionate eyes we may; ſo it is foretold of the Elect, They ſhall ſee him whom they have pierced, and ſhall mourn for him. Zech. 12.20.

So Mary and Iohn ſaw Chriſt Crucified; and Chriſt invited to that ſight: have ye no regard all ye that paſſe by? ſee if there be any ſorrow like to my ſorrow.

But when the ungodly of the earth periſh, there is joy, as the Wiſeman ſaith. It is one of the comforts of the Church, againſt the enemies thereof.

And they ſhall goe forth, Iſa. 66.24. and looke upon the carcaſſes of the men that have tranſgreſſed againſt me, for their worme ſhall not dye, neither ſhall their fire be quenched, and they ſhall be an abhorring to all fleſh.

And David ſaith,Pſa. 92.11 Mine eye alſo ſhall ſee my deſire upon mine enemies.

Theſe be ſpeciall executions of wrath upon the ungodly; but the generall rule of charity doth convince that eye of cruelty which beholdeth the blood of man with joy, ſhed on the earth; and the law of piety doth ſind that man guilty of marther, that looketh on, whilſt an Egyptian ſmiteth an Iſraelite, which Moſes could not endure to ſee, for as Seneca, Oculi augent dolorem, the eye encreaſeth ſorrow.

He ſlew the Egyptian and hid him in the ſand. Exod. 2.12

This is no example for imitation, for lookers on to become gameſters of a ſudden: How juſtifyable that fact of Moſes was, I will not now diſpute; the point is, Moſes could not look on and ſee wrong done to an Hebrew.

It is a cruel eye that can ſee a neighbour ſuffer injury in his perſon or in his goods, and will paſſe by and not give him help.

It is a cruel eare that will ſuffer a neighbour to be ſcandalized in his good name, and will not open a mouth to defend him.

If thine eye ſo offend thee, Chriſt adviſeth thee to pul it out and caſt it from thee.

When Pilate had cauſed Chriſt to be cruelly whipped, he brought him forth to the people, to ſhame him openly, ſaying, Ecce hom behold the man, hoping that their eyes ſatisfied with that lamentable ſight of his ſtripes, would have cryed, enough, let him go.

But this gave their eye a new appetite to ſee more, and they cryed out,Pro 3 17 Crucifie him, Crucifie him. Thoſe eyes that hunger thus, Let the curſes of Agur the ſon of Jakeh fall on them, Let the Ravens of the valley pick them out, and let the young Eagle eat them.

3. The cruelty of the heart. They rejoyce over the children of Judah in the day of their deſtruction.

This alſo is murther, to joy in the deſtruction of our brethren though we put neither hand nor counſel to it.

This evidence doth pronounce the Church of Rome guilty of that murther in the cruell Maſſacre of Paris under Charles the ninth, before mentioned, wherin by a cunning pretence of friendſhip there were deſtroyed 30000 Proteſtants.

For after the Maſſacre there was a ſolemn Proceſſion throughout the City; and that this was the joy of the whole Church of Rome, we may avouch it from the teſtimony of the head of the Church. For Gregory 13 hearing of it, cauſed all the Ordnance of his Caſtle of St. Angello to be ſhot off in token of joy, and a Maſſe to be ſung in St. Lucies Church, for honour of the exploit.

And the Parliament of Paris enacted it, that in honour therof, every yeere on St. Bartholmews day ſhould a ſolemn Proceſſion be obſerved through the City of Paris.

The Cardinall alſo of Lorrain in a publike Oration magnified the fact, and cauſed Monuments thereof to be erected.

Far be it them from us, who carry the names of Chriſtians to rejoyce at the ſufferings of our brethren, for this is murther; Let Roman Chriſtians teach Turks and Indians, and Maſſagets to be barbarous, let their mercies be cruel: for ſo would they have joyed if their Powder-Treaſon had ſped.

But as deare brethren let us put on the bowels of compaſſion and love and tenderneſſe.

Let not us rejoyce in the ruine of their perſons, that are executed for hainous prevarications of the Lawes of the kingdome, but rather guſh out rivers of waters for them that keep not the Law.

The puniſhment of ſin is the joy, but the deſtruction of the perſon of the ſinner is the griefe of all them that feare God.

The heart is a Principall in murther; for out of the heart cometh murther, and an evil eye to look upon it.

It proceedeth from a corrupt and cruel heart, when we paſſe by and regard not the afflictions of our brethren to relieve them, as the Samaritan did, but when we rejoyce over them as Edom here did, and make our ſelves merry with their ſins, or their puniſhments, our hearts are murtherers of our brethren; and when he cometh that will one day make inquiſition for blood, he will remember the complaint of the poore.

The God of our Salvation is called the God of mercies, and the father of all conſolation; If we be ſons of this Father, Be you mercifull as your heavenly Father is mercifull; love as brethren, comfort the heavy-hearted: ſtrengthen the weake, bring him that wandreth into the way, and let not thy brothers blood cry from the earth for vengeance againſt thee. There is vox ſanguinis, a voice of blood; and He that planted the eare, ſhall he not heare?

It covered the old world with waters, the earth is filled with cruelty, it was vox ſanguinis that cryed, and the heavens heard the earth, and the windowes of heaven opened, to let fall judgement and vengeance upon it.

The joy that the Jewes had at the death of Chriſt, what ſorrow hath it coſt them ever ſince? they have gone like Cain with a mark upon them, ſtigmatized and branded as murtherers, and they are ſcattered upon the face of the earth; 1600 yeers almoſt deportation have they endured; and who cries now, it is time for the Lord to have mercy upon Sion?

The author of the three converſions of England, writes a congratulatory Epiſtle to the Catholiques in England, rejoycing at the timely quiet death of Queen Elizabeth, in a full age, full of dayes and full of honour, and telleth them that they have as much cauſe of joy, as ever the Chriſtians had in the Primitive times for the death of the bloody and cruell Emperours.

This candle of the wicked was ſoon put out, for ere that Epiſtle could come to them, our gracious King was Proclaimed the heyre of her Crownes and of her Faith.

4. They are charged with the cruelty of the tongue, verſe 12.

Neither ſhouldeſt thou have ſpoken proudly in the day of their diſtreſſe.

This is another kind of breach of the Law, non occides thou ſhalt not kill; to ſpeak proudly, or as the Originall doth expreſſe it, to make the mouth great, or wide, againſt our brethren in their diſtreſſe.

For they animated the perſecutors of their brethren in the day of Ieruſalem, Pſa. 137. and ſaid raze raze it, even to the foundations thereof.

They opened their mouth wide in cruelty, or as Ezekiel ſpeaketh for them,

Moab and Seir did ſay, Behold the houſe of Iudah is like unto all the heathen. Ezek. 25 8 i.e. God taketh no more care for them, then for any other people.

It is one of the provocations wherewith God was provoked againſt Edom;

Becauſe thou haſt ſayd theſe two Nations and theſe two Countries ſhall be mine, Ez. 35.10. and we will poſſeſſe it: though the Lord was there.

He accuſeth them of Anger and Envy againſt thoſe two Nations i.e. Iſrael and Judah; ſo called becauſe the Land was divided in Jeroboams time into two kingdomes.

Anger and envy, are by our Saviour declared to be murther, and the tongue is called by David a ſharp ſword, the poyſon of Aſpes is under their lips: it is the bow out of which they ſhoot for arrowes bitter words.

Thou haſt loved all the words that may do hurt, Verba be verbera.

Venite percutiamus eum lingua, Jer. 18.18. Jam. 3.5, 6. Come let us ſmite them with the tongue, ſaid the enemies of Jeremy; and Saint Iames ſaith there is ignis in Lingua, a fire in the Tongue; Behold how great a matter a little fire kindleth.

The tongue is a fire, a world of iniquity; ſo is the Tongue amongſt the Members, that it defileth the whole body, and it ſetteth on fire the courſe of nature, and it is ſet on fire of hell.

It is an un uly evill full of deadly poyſon.

There is that ſpeaketh like the purcings of a Sword.

1. In their anger they ſpake cruelly,Pro. 12.18 inſtigating their enemies to deſtroy them.

2. In their pride they ſpake inſolently, expreſſing their inward joy at their ruine, by ſpeeches of ſcorne and diſdaine, and of triumph over them.

The Iewes are a fearefull example of this in their proceſſe againſt Chriſt, for they cruelly ſaid, Crucifie him, Crucifie him, not him but Barabbas.

If thou let him goe thou art not Caeſars friend.

And after tauntingly, when he was upon the Croſſe, to him, he ſaved others, let him ſave himſelfe; to his Father, Let him now ſave him, if he will have him.

Which how deare it coſt them, let their owne tongues repeat their judgement: Sanguis ejus ſuper nos, & filios noſtros, his blood be upon us, and upon our children; it was ſo ever ſince, and as God wrote the crueltie of Amaleck in a Book, and vowed never to forget.

So even unto this day, he remembreth what that Amalek did to Iſrael; the deſolation of their City, and Temple, the glory, and pride, and praiſe of the earth: their miſerable diſperſion to this day, is a certaine teſtimony of Gods unappeaſed diſpleaſure to them.

Sarah ſaw Iſhmael working; he doth not ſay ſhe heard him; peradventure it was but a ſcornfull or proud looke that ſhe obſerved; but it is underſtood that he ſcoffed him with ſome words of diſdaine, that he ſhould be the young-Maſter, and heire of the houſe.

And this provoked Sarah, to ſolicite his caſting out of the houſe; and the Apoſtle doth call it perſecution, and a kinde of murther.

Beloved, do you know? that curſing is murther? do you know that bitter and ſcornful ſlandring, which toucheth the good name of a brother, is murther? do you know that every word you ſpeake to animate and encourage any againſt a brother, is murther? do you know that thoſe reviling ſpeeches which anger venteth, in your common ſcoldings, and reproachfull railings one upon ano her, and that ſecret and private whiſpers, wherewith you deprave one another be murther?

Saint Iames teacheth you,Jam. 4.11. That he that ſpeaketh evill of his brother, and judgeth his brother, ſpeaketh evill of the Law, and judgeth the Law;

That is, he declareth himſelfe to be above the Law, and takes upon him to judge; for he that judgeth the Law, and thinketh that the law of God doth not bind him to obedience, he is not a doer of the law but a judge.

Chriſt ſaith, he that ſaith to his brother, ſatue, thou foole, is obnoxious to hell fire.

Let us all judge our ſelves by this Law, and we ſhall finde, that we had need to take heed to our wayes, that we offend not with our tongue; it is no eaſie worke to governe the tongue, it asketh care, and caution; David himſelfe muſt take heed.

That was the leſſon Pambus found ſo hard, that it was enough to take up his whole life. And in our anger and fury we do little thinke upon it, that

By our words we ſhall he judged, by our words we ſhall be condemned; and if of every idle word we ſhall give an account to God, how much rather of every angry word, of every lying word, of every ſpightfull, and ſcornefull word, every cruell and bloudy word, of every prophane and blaſphemous word.

This is commonly the revenge of the poore, for when they have no other way to right themſelves againſt injuries, they fall to curſing and imprecations.

Saint Iames telleth you,Jam. 1, 26. If a man among you ſeems religious, and bridleth not his tongue, he deceiveth his owne heart, this mans religion is in vaine.

And againe,Jam. 3.2. If any man offend not in word, the ſame is a perfect man, and able to bridle the whole body.

It is a Maſter-peece o ••• eene the tongue.

What man is he that deſireth life, and loveth many dayes, Pſa. 24.12 13. that he may ſee good? Keep thy tongue from evill.

But of all kind of evill ſpeaking againſt our brother, this ſinne of Edom, to ſharpen an enemie againſt our brother in the day of his ſorrow and diſtreſſe, this opening of the mouth wide againſt him to inſult over him in his calamity, is moſt barbarous and unchriſtian.

Yet I denie not but that God giveth matter of joy to his Church, when he deſtroyeth the enemies thereof, and it may be ſometimes lawfull to open our mouthes wide in the praiſe of God for the deſtruction of the ungodly; as I finde joy in the Campe of Iſrael for the devouring of proud and cruell Pharaoh and his Armies in the Rea-Sea.

Then Moſes taught them a Song, Exo 15. not only of thanksgiving unto God, but of inſultation over thoſe enemies, wherein they ſaid.

Pharaohs Chariots, and his Hoaſt hath he caſt into the Sea, his choſen Captaines alſo are drowned in the Red-Sea, The depths have covered them, he ſanke into the bottome as a ſtone.

The horſe and his Rider hath he throwne into the Sea.

This was the firſt Song, that we do read of in holy Scripture, the ancienteſt Song that is extant in the world upon record;

And therefore it is a Type of the jubilation of the Saints in heaven for the deſtruction of the Beaſt and it ſaid, that they.

Sing the Song of Moſes the ſervant of God; Rev. 15.3. for there was more cauſe of joy in the whole Church, for the fall of the Beaſt, then Iſrael had for the fall of King Pharaoh, for indeed that of Iſrael was but a type of this.

But Moſes was warrant enough for the one, and the ſame ſpirit which directed Moſes ſhall authorize the other.

Yet here is a dangerous way, and exceeding ſlippery, and wonderfull circumſpection muſt be uſed, and Davids caution. I ſaid I will take heed that I offend not in my tongue; for Chriſt hath put a duty upon us, which in his Evangelicall law to 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 to ſpeake well, and do well.

There is in the enemies with whom we have to doe a double oppoſition, which maketh a double quarrel.

1 They are oppoſite to God himſelfe when they oppugne the Church of God, or any member of that Church for Gods ſake, this is Gods quarrell.

2 When they perſonally violate the ſervants of God in life, goods, or good name, this is our quarrell, whether in paſſion the caſe be ours, or our brothers in compaſſion.

There is a double reſpect to be had to enemies, 1 As they are men. 2 As they are enemies.

This ground being layed, theſe concluſions do reſult concerning this point.

1 That no man ought to rejoyce at the ruine and deſtruction of a man, as he is a man; for this is a naturall tye that bindeth us one to another, and Religion doth not unbind the bonds of nature; rather it is religatio, and tyeth them much faſter.

The reaſon is, for though the Image of God in which man was created were much defaced in the fall of man, yet was it not wholly extinguiſhed, for the image of the Trinity is an indelible character, it cannot be wholly loſt, not in the reprobate, I may adde not in the damned, for even they alſo are the workmanſhip of God.

Therefore as they are the creatures of God, we do owe them love and pity, in honour of the Image of God in them, and ought not rejoyce to to ſee the blemiſhes of Gods Image.

So the Samaritane ſhewed kindneſſe to the Jew that fell among Theeves, although as the woman of Samaria ſaid, they converſe not together.

And ſo Jacob curſed the cruel furie of his ſonnes, for deſtroying the Shechemites, though Aliens from Iſrael, and uſurping their land.

And ſo God hating both the Moabite and the Edomite, yet he avenged the cauſe of them, againſt the King of Moab, ſaying,

For three tranſgreſſions of Moab, Amos 2.1. and for foure, I will not turne away the puniſhment thereof, becauſe he burnt the bones of the King of Edom into lime.

But I will ſend a fire upon Moab, and it ſhall devoure the Palaces of Kerioth.

And to go lower, when the rich man in hell-fire ſaw Abraham afar off, and beſought him for helpe, he anſwered him by that loving compellation; Son thou in thy life time, &c. hell would not take that from him but that he was Abrahams ſonne according to the fleſh.

And whilſt we live here we ought much rather to doe all offices of humanity to our enemies, becauſe they are men, and becauſe only God knoweth who are his, and they may be converted, and come into the Vineyard at the laſt houre.

2 As they are enemies;

1 We conſider them as Gods enemies, ſo we hate them, not their perſons, but their vices, for that as Auguſtine defineth, it is odium perfectum, a perfect hatred; and indeed it is the hatred that God beareth to his enemies; For the wrath of God from heaven is revealed againſt the unrighteouſneſſe and ungodlineſſe of men, not againſt their perſons, they are his workmanſhip, and carry his Image in ſome ſort, though much disfigured, but againſt the unrighteouſneſſe and ungodlineſſe of men, by which their perſons do ſtand obnoxious to his diſpleaſure.

And thus I find the Saints of God have inſulted over the wicked, as Iſrael over Pharaoh, and the Gileadites over the children of Ammon, Rom. 1.18. not rejoycing in the deſtruction of Gods creatures, but of Gods enemies, and wiſhing with Deborah and Bareck. So let all all thine enemies periſh O Lord.

This is no mo e but an applauding of the judgment of God, and a celebration of his juſtice; and of this we have examples, both in the Militant, and in the Triumphant Church.

1 In the Militant; Babylon where the Iſrael of God were captives, and deſpightfully intreated, and where they hung up their Harpes, and were ſcornefully and ſarcaſmatically required to ſing one of the ſongs of Sion is thus inſulted over.

O daughter of Babylon, who art to be waſted, Rom. 1, 18 happy ſhall he be that rewardeth thee as thou haſt ſerved us.

Happy ſhall he be, Pſa. 137.8. that taketh and daſheth thy little ones againſt the ſtones.

Lift ye up a Banner upon the high mountains, Iſa. 13 2. exalt the voice unto them, ſhake the hand.

I have commanded my ſanctified ones, Jer. 50.2. I have alſo called my mighty ones for my anger.

Declare ye among the Nations, and publiſh, and ſet up a Standard, publiſh, and conceale not; ſay Babylon is taken, Bel is confounded, Merodach is broken in peeces, &c.

In the triumphant Church.

Rejoice over her thou heaven, Rev. 18.20. And ye holy Apoſtles and Prophets, for God hath avenged yea on her.

Yet I will not conceale from you, that many learned expoſitors of the Revelation, do underſtand this Text of the Militant Church.

But no doubt the Saints judging the world in the laſt day do rejoyce againſt the world, in the execution of Gods juſt judgement upon them; for they are then entred into their maſters joy, and all teares are wiped from their eyes.

Thus then it is lawfull, when God hath executed his judgement upon his enemies for all the friends of God to inſult over them, and to lift up their voice and hand againſt them; for this is part of the puniſhment of Gods enemies, they that deſpiſe me ſhall be deſpiſed.

This is the laſt perpetuall ſhame that ſhall evermore continue upon them, the juſt reward of their bold preſumption, who durſt advance themſelves againſt God.

2. We muſt conſider the wicked as our enemies, and this way we muſt be tender how we inſult over them in this life, becauſe we do not know whether their deſtruction here be their full puniſhment or no.

1. Becauſe God ſometimes chaſteneth with temporall judgements, that he may forbeare eternall, and ſometimes he puniſheth rather ad dignam emendationem, then ad amandationem, and by that temporall puniſhment doth as by ſome ſharpe Phyſick reſtore them to health.

It is the voice of Gods Church,

Rejoyce not againſt me O mine enemy, Micha 7, 8 when I fall, I ſhall ariſe; when I ſit in darkeneſſe, the Lord ſhall be a light unto me.

I will beare the indignation of the Lord becauſe I have ſinned againſt him.

2 Becauſe this opening of the mouth, and inſulting over the adverſities of men, is one of the practiſes of the ungodly; they uſe as David ſaith, to ſay, Where is now their God?

So inſolently did proud Senacherib inſult over the Cities that he had ſubdued.

Where is the King of Hamath,Iſa. 37.13. and of Arphad, and the King of the City of Sepharvaim, Heva and Iuah.

With them is the Chaire of the ſcornefull.

Rather ſhould we commit our cauſe to God, and comfort our ſelves in his juſtice, and ſay no more, when we ſuffer, then the ſon of Jeboida ſayd, when Joaſh for getting his fathers love to him, put him to death, The Lord looke upon it, and requite it. 2 Chr. 24.22.

And when we ſee that God hath executed his judgement on out behalfe, let us give God the honour, due unto his equall juſtice, with joy therein.

Yet I love the example of Iſrael when in the cauſe of wrong, done in Benjamin to the Levite in his Concubine, they by Gods appointment deſtroyed the moſt of that Tribe, when they had ſo done,

The people came to the Houſe of God, and ahode there till even bef re God, and lift up their voices and wept ſore. Jud. 21.2.

4. They are charged with cruelty of hands.

1. Invaſion of their Citie.

Ver. 13. Thou ſhouldeſt not have entred into the Gate of my people in the day of their calamity.

This Edom did, to behold the calamity of Iacob, not to helpe, but as it after followeth, to rob him; for the Idumeans joyned with the Caldeans in the Invaſion of the City, and were as they, and entred in by the gate with them.

It was a double calamity to Iſrael, to behold their brother Edom Confederates with their enemies, and Auxiliaries to them in their wars.

This bringeth Edom into the former charge of cruelty of combination, and maketh them equally culpable with the Caldeans, with whom they joyned in ſociety of warre againſt Iſrael.

2. Of direption of their goods.

Ver. 13. Neither ſhouldeſt thou have layed hand on their, ſubſtance in the day of their calamity.

This chargeth them with Theft againſt that Commandement, Thou ſhalt not ſteale; For not only ſecret ſtealth is therein forbidden, but all depraedation by violent and unjuſt war.

As a Pirat told Alexander, I am accounted a Pirate, becauſe I robbe in a ſmall Ship, but thou becauſe thou robbeſt in great Fleets art eſteemed a great Captaine.

Thom. Aquinas. Prohibentur nocumenta quae inferuntur factor; and it extendeth ſaith Borhanus, ad quam libet alienae rei uſurpationem.

And therefore when a company of pilling and pirting offenders, were carrying a Theiſe to the Gallowes, Demoſthenes ſaid, Parvum furem a majoribus duci, the leſſer Thiefe to be led by the greater.

This ſin is ſo neer bordering upon the ſinne of Murther, as ſometimes, and even in this caſe in my Text, it is both Theft and Murther too; for to take away life is Murther, and to take away the neceſſaries by which life is ſuſtained, is theft, and murther too, and therefore the Apocryphall Author of the Booke called Eccleſiaſticus avoucheth a Canonicall truth, ſaying, He that taketh away his neighbours living, ſlayeth him: and he that defraudeth the labourer of his hire is a blood ſhedder. Eccl. 34.22.

He gave the reaſon in the former Verſe.

The bread of the needy is their life, Ver. 2. he that defraudeth them thereof is a man of blood.

When Abraham heard that his brother Lot was taken Captive, Gen. 14. and that the foure Kings bad taken all the goods of Sodome and Gomorrah, and all their victuals:

He armed them of his owne houſhold, and ſet upon the enemie by night, and brought back all the goods; he reskued Lot, and his women and people.

Melchizedech bleſſed him therefore, and ſaid,

Bleſſed be the moſt high God, which hath delivered thine enemies into thine hand.

Here God puniſhed theft and prey; yet he that readeth the ſtory ſhall finde that the quarrell of the aſſailant was for rebellion againſt him.Ver. 4.

Twelve yeares they ſerved Chedarlaomer, but in the thirteenth they rebelled.

This fact of Abraham, thus bleſſed by Melchiſedech, thus proſpered by God himſelfe, doth declare the ſubjection of theſe Kingdomes to Chedarlaomer, to have been oppreſſion, and their Rebellion a juſt proſecution of their liberty; and therefore the war of Abraham a juſt war.

And God gave the robbed their goods againe.

The Law of God which ſaith, Non Furaberis, Thou ſhalt not ſteal, doth declare that there is meum & tuum, mine and thine, in the things of this world, and that God hath not left an Anabaptiſticall community of all thoſe things on earth, and a parity of intereſt in all men to all things; for then there would be no theft, ſeeing whatſoever any man did ſeaſe on was his own.

This was no new Hereſie, but a reviving of the old, of them that called themſelves Apoſtolici, mentioned by Saint Auguſtin, Haereſ 40. who in imitation of the Apoſtles, would have all things common.

True, that in thoſe beginnings of Chriſts Church, when the number of Chriſtians were yet but ſmall, it was a voluntary, not a compulſary communication of goods that was then, and for a ſmall time uſed, as a fortifying of themſelves againſt the common adverſary.

But there was no Law but of their own piety and charity that did impoſe this as a duty upon them; ſo that Ananias and Saphira were not puniſhed with ſudden death for detaining a part of the price of the field which they ſold, for they might have with-held all: but they were puniſhed for lying to the Holy Ghoſt, bringing but a part, and affirming that they brought all.

For Peter ſaith to Ananias, After it was ſold, Acts 5.4. was it not in thine own power?

Yet in that communication it was not lawfull for every man to take what he would;Acts 5 35. but the Apoſtles diſtributed to every one according to their need.

Surely if Edom and the Chaldeans had had as good right to the City of Jeruſalem, and to the goods therein as Iſrael had, God had not laid this for an evidence againſt Edom, that he laid hand on their ſubſtance.

God is Lord of all, and he hath given the earth to the ſons of men, yet not in common, nor in equall diſtribution.

Here the rich and poor meet together,Pro. 22. . and the Lord is maker of them both.

The Apoſtle learnt how to abound, and how to want; and God giveth to the rich things neceſſary in poſſeſſion, as to owners thereof during his pleaſure; he giveth them things ſuperfluous, that their cup may run over to the relief of others, as to his ſtewards put in truſt, to ſee that their brethren want not.

And there be two vertues commended in holy Scripture which make men Proprietaries in the things of this world, that is,

Juſtitia qua ſuum cuique tribuis, Juſtice whereby thou giveſt to every one his own.

Miſericordia qua tuum, and mercie whereby thou giveſt of thine own.

The Uſe of this point is, Let every one know his own, and not lay hand on the ſubſtance of his brother;Eph 4 28. and let him that ſtole, ſteale no more, but let him labour, not all for himſelf, but that he may give to him that needeth: that the poore may grow up with him, as he did with Job, and that none periſh for want of meat and cloathing.

Godlineſſe muſt be joyned with contentment, the law doth not only bind the hand, non furaberis, thou ſhalt not ſteal; but it bindeth the heart too, non concupiſces, thou ſhalt not cover, not his houſe, not his ground, not his wife, not his ſervant, not any thing of his.

There be many wayes of theft, I am limited to that of violent taking away of our neighburs ſubſtance, for that only is here named and judged, and that is either directly by invaſion, or ſecretly practiſed by oppreſſion.

Oppreſſion like other ſins, putteth on the habit of vertue, and paſſeth for good husbandry; but all ſtopping of the Wels wherof Iſacc and his cattel ſhould drink, is oppreſſion and theft: and whatſoever is ſaved from the poor by it, is the treaſure of wickedneſſe: and the wiſe man telleth us,Prov. 10.2. The treaſures of wickednes profit nothing; we ſhall ſee it clearer when we come to Gods revenge upon Edom, for laying hand upon his brothers ſubſtance.

3, They are charged with inſidiation for life, Neither ſhouldeſt thou have ſtood in the croſſe-way to cut off thoſe that did eſcape. Verſe 14.

Edom divided himſelf againſt Iſrael, ſome entring the City to rob and ſpoyle their goods, and to deſtroy them that abode there, others attended without the City, to cut off them, who to ſave their lives did eſcape out of the City.

The Chaldeans that came from farre to invade Jeruſalem, were not ſo well acquainted with the wayes and paſſages for eſcape neere to the City, as the Edomites their brethren and neighbours were; therefore that cruell office they take upon them to declare their full malice to Iacob, and to make up a complete deſtruction.

The hiſtory of thoſe times, doth make this plaine.

And the City was broken up, 2 Reg. 25. v. 4. and all the men of warre fled by night, by the way of the gate, between two walls, which is by the Kings garden; now the Chaldees were againſt the City round about, and the King went the way toward the plain.

At that time the Edomite knowing the ſecret wayes, mingled himſelf with the Chaldees to cut off ſuch as eſcaped.

In this paſſage note,

1. The miſerable calamity of warre, how it maketh deſolations, and filleth all places with blood; no ſafety from invaſion in the City, and none from inſidiation without the City.

1. When you hear of theſe things, thank God for the peace of the Common wealth in which you live, & reckon it amongſt the great bleſſings of God that you are borne in a time of peace, and live in peace every one under his own Vine, and under his own Fig-tree, every one enjoying the comforts of life without the noyſe of invaſion, no leading into captivity, and no complaining in our ſtreets. 2. Let us alſo think of the wofull calamity of that part of the Church wherein we have ſo great a part, ſo much of the beſt blood of this Land and Crown in danger of this cruelty; and if either our perſons or purſes, or our prayers to God may relieve them, let us not ſpare to comfort their diſtreſſes, as we would deſire in like extremity to be comforted our ſelves. 3. Let us learne to abhor the bloody religion of the ſcarlet Strumpet of Rome, that maintaineth and abetteth theſe quarrels, and kindleth thoſe coales in Chriſtendome, which threaten conflagration. 4. Let us obſerve all them that make contention, and move the hearts of their brethren to ſchiſme to alienate their affections from the peace of the Church; leſt this ſire which beginneth but amongſt thorns and brambles, enflame the Cedars of our Libanus.

2. See the afflictions of Iudah and Ieruſalem, and ſearch the cauſe thereof.

Surely at the commandment of the Lord came this upon Judah,2 Reg. 24.3, 4. to remove them out of his ſight, for the ſins of Manaſſeh according to all that he did.

And alſo for the innocent blood that he ſhed (for he filled Jeruſalem with innocent blood) which the Lord would not pardon.

Have not we provoked the God of mercies to awake his juſtice againſt our Land? Did ever pride put on more formes of coſtly vanity, and ſhameleſſe diſguiſe, then our eyes behold?

Did drunkenneſſe ever waſte and conſume more of the neceſſaries of life which many poor Chriſtians want then now?

Were the Prophets and Miniſters of the Word, rebuking the vices of the times, leſſe hearkned to then in our dayes?

Was there ever a more curious ſearch into mens eſtates and lands, or more advantage taken, or more new inventions to get wealth, then we have heard of?

Was the Church at any time more rent with Schiſmes, and maymed by defections and ſeparations, and the faithfull Miniſters more oppoſed with contradictions, and depraved by unjuſt calumniations by thoſe that uſurp the appearance of great profeſſors then now?

Did knowledge ever ſwel and puffe men up more then now?

The times are foul, and the crimes thereof are clamorous; why then ſhould not we expect Iudahs puniſhment, that live in Iudahs ſins?

O ſin no more leſt ſome worſe evill fall on thee.

1. Let us break off theſe ſins by repentance, and ſeek the Lord whilſt he may be found, and ſeeing the light of his countenance ſhineth on us, let us walke worthy of this light. 2. Let us ſerve the Lord in fear, and pray to God that the thoughts of our heart, which are only evill continually, may be forgiven us. 3. Let us receive with meekneſſe the word of truth, and ſuffer it to be graffed in us, that we may bring forth no longer our owne ſins with the fruits of evill works, but the fruits of the word. 4. Let us pray that God would paſſe by our offences, and eſtabliſh us with grace, and pluck up ſin within us, that root of bitterneſſe which bringeth forth corrupt fruits of diſobedience, that God would continue upon us the light of his countenance. 5. Let us not flatter our ſelves and ſay, none of theſe things ſhall come upon us, becauſe we have ſo long enjoyed the favours of God; for Iudah, where God put his Sanctuary, and Sion where he made himſelf a dwelling, was not ſpared. The righteous Judge of the world is not ſuch a one as we, though he hold his peace a while; our provocations may make him whet his ſword, and prepare againſt us inſtruments of death.

Obſerve the cruelty of the Edomite, he not only joyneth in open hoſtility, but in ſecret inſidiation, to cut off all, root and branch all in a day; he is implacable.

Such is the hatred of the Romiſh Church to ours; did we not ſee it in the attempt in 88 for Invaſion and poſſeſſion? did we not ſee the heart of Antichriſt in the Powder Treaſon plotted to a perfect and full deſtruction.

Surely David had cauſe to pray to God, let me not fall into the hands of man?

This is further declared in the next circumſtance, Neither ſhouldeſt thou have delivered thoſe of his that remained in the day of diſtreſſe.

4 Depopulation.

For if any remained, whom neither the Invaſion had met with in the City, nor the inſidiation without, thoſe the Edomite found out, and delivered into the hands of their enemies.

Of thoſe ſome fell off to the enemy, others were carried away captives, others of the poorer ſort were left in the Land to ſerve the enemy there to be Vine-dreſſers, and Husbandmen.

This is called ſweeping with a Beſome, and wiping as one wipeth a diſh.

Two things do aggravate this cruelty of Edom: 1. againſt thy brother Iacob.

For a Turke to oppreſſe a Chriſtian, an Infidell a Believer, is but a treſpaſſe againſt humanity; for Hebrews to ſtrive, and one Chriſtian to afflict another, woundeth Religion alſo.

The Papiſt calleth himſelf a Chriſtian, and pretendeth great love to Chriſt; he is our unnaturall brother, and he caſteth us out by excommunication, he hateth us in our affliction: yet he ſaith, let the Lord be glorified.

But for us to wound and ſmite one another of us; Proteſtant againſt Proteſtant; this is ſeven ſpirits worſe then the former.

Brethren by Nation, brethren by Religion ſhould live as brethren by nature; live as brethren, and our father will be angry if we do not, and the God of peace will fight againſt us.

2. Another circumſtance of time is much urged, and it maketh weight; for when was Edom ſo bloudy? you ſhall ſee that in the time, and you will ſay with Solomon, that the mercies of the wicked are cruell.

Verſe 11. In the day that ſtrangers carried away captive his forces, and forreiners entred into his gates, and caſt lots upon Jeruſalem.

Ver. 12. In the day that thy brother became a ſtranger, in the day of their deſtruction, in the day of diſtreſſe.

Verſe 13. Thrice named in the day of their calamity.

Verſe 14. In the day of diſtreſſe.

1. Obſerve in this how their cruelty is aggravated by the time, the wofulleſt time that ever Ieruſalem had, called therefore the day of Ieruſalem; when all things conſpired to make their ſorrow full, then in the anguiſh and fit of their mortall diſeaſe, then did Edom arme, his eye, his tongue, his heart, his hand, and joyne all thoſe with the enemy againſt his brother.

2. Obſerve that God taketh notice not only what we do one againſt another; but when, for he will ſet theſe things in order before thee, for the God of mercie cannot abide cruelty.

To ſtrengthen the hand of affliction, and to put more weight to the burthens of them that be over-charged, this is bloody cruelty: as

To oppreſſe the poor is alwayes abominable to God, but to oppreſſe him in his tender and orphane infancie, or in his feeble and decrepid age doubleth the offence.

To hinder the willing labourer from his labour at all times, it is a crying ſin, and they are men of bloud that do ſo; but in times of dearth, or in times of his greateſt expenſe, to deprive him of his labour, or his pay, this God conſidereth, for he knoweth wherof we are al made; and he obſerveth our carriage towards one another of us.

VERSE. 15, 16.

For the day of the Lord is neere upon all the heathen: as thou haſt done it ſhall be done to thee, thy reward ſhall return upon thine own head.

16. For as ye have drunk upon my holy mountain: ſo ſhall all the heathen drink continually, yea they ſhall drinke, and they ſhall ſwallow down, and they ſhall be as though they had not been.

This is the fourth part of this Section containing Gods revenge upon Edom which is before threatned, particularly againſt Edom.

Ver. 2. Behold I have made thee ſmall among the heathen, thou art greatly deſpiſed.

And after further declared it, deſpeiring all the hopes of Edom.

1. The pride of their heart, 2. The ſtrength of their confederacie, 3. The ſtrength of their ſituation, 4. The hope of their wiſe men, 5. They hope in their own ſtrong men.

Yet further, Ver. 10. He ſaith, Shame ſhall cover thee, and thou ſhalt be cut off for ever.

But now as Edom was not alone in that ſin, but joyned with others, ſo are they all joyned together in the puniſhment.

The words are ſomewhat obſcure,

For the day of the Lord, he meaneth the day of vengeance, to repay the violence done to his own people, called the day of the Lord, becauſe God will ſhew himſelf, who hath lyen concealed as it were all this while, and been a looker on, whileſt his people did ſuffer puniſhment for their ſins.

The time of Ieruſalems chaſtiſement was called the day of Ieruſalem, becauſe their ſins deſerved that day to come upon them; but the day of the heathen is here called the day of the Lord, becauſe now God doth, awake, as one out of ſleepe, and ſheweth himſelfe cleerly to his enemies.

This day the Prophet telleth them is now at hand, and neere to them.

This is neere upon all the heathen.

Not only upon Edom, but upon all thoſe with whom Edom joyned himſelfe againſt the people of God.

The Prophet Ieremie foretelling this day,Jer. 25. nameth the heathen upon whom the wrath of the Lord was to come.

And the judgement is, eye for eye, tooth for tooth. Lex talionis, wherein he telleth her, As thou haſt done, it ſhall be done to thee, &c.

And after Metaphorically he expreſſeth the retaliation.

As thou haſt drunk upon my holy mountain; hereof we obſerve, the change of the manner of ſpeech that is here uſed; we ſhall cleere the Text from that difficulty that hath diſtracted interpreters, ſo that they have failed in the right meaning of theſe words.

For whereas before the Prophet ſpeaketh to Edom, here he bringeth in God himſelfe ſpeaking to Ieruſalem, comforting them, in the declaration of his juſt judgement againſt her enemies; for he ſaith to Iacob,

As thou haſt drunk upon my holy mountains, ſo ſhall all the heathen drink continually.

By the Metaphor of drinking, which is referred to that which is called the cup of the Lords indignation, of which David ſaith,

In the hand of the Lord there is a cup, the Wine is red, &c.

By this figure then, the cup of affliction is underſtood: the phraſe was uſed after by our Saviour, Let this cup paſſe from me; again, If thou wilt not let it paſſe but that I muſt drink thereof, thy will be done.

We uſe that phraſe to drink of the cup of God. So the threatning runneth in this ſenſe that as the people of God upon Gods holy mountaine have drunk of the cup of Gods wrath, and have had their draught thereof, which was but for a time: So ſhall all the heathen drinke, and their judgement ſhall not have end: they ſhall drink continually, there ſhall be no end of their affliction: they ſhall ſwallow down the wrath of the Lord, untill they be utterly deſtroyed, for they ſhall be as though they had not been.

In which words is contained, 1. A judgement againſt the Heathen. 2. A conſolation to the Church.

In the judgement obſerve, 1. The certainty thereof, the day is ſet. 2. The propinquity of it, it is neere. 3. The extent of it, to all the heathen. 4. The equity of it, as thou haſt done. 5. The certainty of it, they ſhall drinke, &c. 6. The duration of it, continually.

In the comfort note, 1. He ſpeaketh of it as of a judgement paſt and gone, at ye have drunk thereof. 2. He calleth their dwelling, though thus puniſhed, My Holy Mountain. 3. He revealeth to them his ſevere vengeance againſt their enemies.

1. Of the judgement, 2. Of the certainty.

The Lord hath ſet down and decreed a day for vengeance; threatnings of woe at large do move but little, but when the puniſhment is denounced, and the day ſet for the execution thereof, this cannot but pierce and draw blood. And being here called the day of the Lord, that is, a day deſigned by the Lord for this execution, it is more quick and penetrating.

There is no ſin which is committed on earth, but God hath both made a Law againſt it to forbid the doing of it, and he hath declared his judgement againſt it; yet hath he given us the light of his word, or the light of the Law, which his finger wrote in our hearts, to declare it to us, and he hath given us time alſo to repent and amend it, and he is patient and long-ſuffering in his expectation of our amendment.

But where it is not amended, he doth ſet down a day for the execution of his juſt judgement, for he will not, he cannot ſuffer his truth to faile,

His patience and mercy will take their day firſt, and his juſtice will alſo have her day.

Saint Iames advertizeth us,

Let patience have her perfect work. Jer. 1. .

We have a faire example of God for this; For he will not let the work of his patience be unperfect, he will forbear us till the very day of his juſtice deſigned for puniſhment.

Though all the maſters of Aſſemblies, all the Miniſters of the word be continually ſtriking at this naile, we cannot drive it into the head; to make men beleeve that God hath ſet a day for puniſhment of all our ſins.

The promiſe of grace to the penitent doth ſo comfort us generally, that we hope we ſhall have time enough to put off that day by our repentance; and then again we often take that for repentance which is not it. For it is not enough to remember our ſins with a God forgive me; Repentance is a putting off of ſinne, an hatred of it, and a change of life and manners; every ſorrow is not ſuch.

But were it that this day were thought upon with that feare and trembling that is due to it; it would put ſin out of countenance, and the ſinner out of hope.

The ſinner that beleeves not this, doth make God a lyar, whoſe word of truth hath revealed the certainty of this day to us.

2. It armeth the luſts of the fleſh againſt the ſoule; for who is he that liveth without fear, that will bridle his affections, or ſtop the ſwift current of nature in himſelf, but runneth into ſinne as an horſe ruſheth into the battaile.

But when we do conſider upon every ſin that we commit, that the day of the Lord ſhall declare it, the day of the Lord ſhall puniſh it; this maketh us afraid of our ſecret ſins for feare of ſhame, and of all ſins for feare of puniſhment.

The certainty that this day will come, the uncertainty when it will come, is the greateſt motive to haſten repentance, that may be.

2. The Propinquity, it is neere.

If our Conſciences be convinced of the certainty of this day, and the judgement thereof; Sathans next alluſion is to flatter us that it is afarre off, and ſhall not come yet, and there will be time enough to repent us of our ſin.

If we tell you indefinitely that it is neere, yet you may hope not ſo neere but that we may prevent it.

For the Apoſtle hath told his brethren long-agoe, of the laſt day, The end of all things is at hand. But it is 1600 yeers ſince,1 Pet. 4.7. and where is the promiſe of his coming?

But let not that comfort thee in ſin; for even that day is neer, ſeeing time is nothing to eternity; but thy day wherein God ſhall viſit thy ſinnes with his judgements, may be much ſooner.

If we had Commiſſion to tell you it is but forty dayes, and the next day is the day of the Lord as Jonah did; peradventure it would warn you; but we have no Commiſſion to ſay it is ſo; it is a good proofe that it is neere, when none can promiſe that this very day ſhall not be it.

Yet we ſee there were ſome that took the day of their death neere themſelves, cras moriemur: yet they made evil uſe of it, Edamus, bibamus, as the Epicure Dum vivimus, rvamus.

For the ſenſuall and carnall man maketh that evil uſe of his neere end, to live more ſenſually. Poſt mortem nulla voluptas.

In every particular mans caſe St. John doth admoniſh us all well; Now alſo is the Axe layed to the root of the Tree.

I learn a parable of Chriſt.

Do but conſider thine own field, and ſee the Com that grows upon it, and obſerve if it be not white, and ready for the fickle; obſerve thine own wayes and works, and ſee if they do not tell that the day of the Lord cannot be farre off.

There be that put this day far off from them, that is by flattering themſelves in their ſins; they make themſelves beleeve that they ſhall not yet come to puniſhment.

Repentance only lengtheneth this day, and ſuffereth it not to approach to us.

Such an one feareth not in die malo, in the evil day.

3. The extent of this judgement, over all the Heathen.

Meaning he e all thoſe that have joyned together in warre againſt the Jewes, See Jer. 25.

Here is a Quaerie.

Did not God ſtirre them up againſt Jeruſalem? In this Prophecy he declareth, how Jeruſalem was chaſtened by the Heathen; and doth not the Holy ſtory ſay, Surely at the commandment of the Lord came this upon Iudah. 2 King. 24.3.

Iudah well deſerved this puniſhment, and God juſtly inflicted it, and the heathen were the rod of God, wherewith he chaſtened Iudah; yet this execution done upon Iudah by the heathen, was impious in them; for they made warre againſt Gods Church, and ſought the ruine of Religion; it was covetous, they robbed Ieruſalem, it was cruel, they delighted in the blood of the Lords people, it was proud they inſulted over them.

It is true that theſe heathen do not go without God to invade Iudah; true, that he ſent them to puniſh the tranſgreſſions of his people; true, that they are the rod and ſword of God; for ſo David confeſt, that God bade Shimei to curſe him.

The Lord hath ſayed unto him curſe David. 2 Sam. 16.10.

As in the Creation God ſeparated the waters from the face of the earth, and called the gathering together of the waters. Seas; yet David ſayes, God hath ſet them their bounds, which they cannot paſſe nor return to cover the earth; Yet they would cover the earth.

Surely the wicked are reſembled to the Sea, in every conſideration: the Church may be compared to the dry land, God holdeth the wicked in, that they cannot droune this dry land; yet this they would do, for there is a naturall antipathy in the heathen to the Church of God.

When the Church ſinneth, God openeth a gap and letteth his Sea break in; he ſuffereth the wicked to ſcourge the Church when it defaulteth; for both their ſakes, that he may execute his judgement upon both; and as Auguſtine ſaith, Ʋtitur Deus malis b ••• .

In the ſtory of the Iudges, we read how the Concubine of Micah the Levite was abuſed to death in Gibeah, which being complained of to the reſt of the Tribes by the Levite; they ſent unto Benjamin to deliver up to them thoſe men of Belial that had done the villany,Jud. 20.13. that they might put away the evil from Iſrael, But Benjamin would not heare their Brethren, but prepared to put themſelves in Armes; and to go out to battail againſt the children of Iſrael.

The children of Iſrael aroſe and went to the houſe of God, ver. 18. and asked counſel of God and ſaid, which of us ſhall go up firſt to the battaile againſt the children of Benjamin?

And the Lord ſaid, Iudah ſhall go up firſt. They went, and Benjamin deſtroyed that day two and twenty thouſand men.

The children of Iſrael went up and wept before the Lord untill even, and asked counſell of the Lord, ſaying, ver. 23. Shall I go up in battaile againſt the children of Benjamin my brother?

And the Lord ſaid, go up againſt him.

They did ſo the ſecond day, and the children of Benjamin deſtroyed of Iſrael eighteen thouſand men.

Here was nothing done without conſulting of God, God bade them go, and yet they proſpered not; yea they loſt in all forty thouſand men.

There is no cleere expreſſion in this ſtory to declare why God puniſhed Iſrael with this great effuſion of blood.

Plain it is that Gods. purpoſe was to puniſh Iſrael, and firſt the Tribe of Iudah; but the Text ſheweth,

1. That the cauſe of this warre was a juſt provocation; there was villany done in Iſrael. 2. That the end of this war was godly, for it was to remove evil from Iſrael. 3. That they did nothing herein without Gods expreſſe warrant; for they began to take counſell of the Lord.

Yet before God would revenge the fault of the Benjamites upon them, by Benjamin he puniſhed the Tribe of Iudah firſt, and then the reſt of the Tribes with loſſe of ſo many men, and effuſion of ſo much blood.

And I muſt tell you that I find not the reaſon thereof expreſt.

It may be that the Holy Ghoſt hath ſuppreſſed it, that we might reſt in the feare of God, and not ſearch further: it is enough for us to know what God doth, and not why? for as Auguſtine ſaith, Iudicia Dei occulta eſſe poſſunt, injuſta non poſſunt eſſe, Gods judgements may be ſecret, but never unjuſt,

And we muſt be very tender how we call God to accompt for what he doth; for God is whatſoever his will is, of which we muſt not ſeek to know more then is revealed; for that is prying into the Arke, and coſteth death, God is accomptable to none for what he doth.

The third day he gave Iſrael a full victory againſt Benjamin; by Benjamin He firſt ſcourged Iſrael, and by Iſrael he after deſtroyed Benjamin, and left of them but ſix hundred men.

So may we ſay of this example in my Text, God uſeth the heathen to ſcourge his Church, and after deſtroyeth the heathen in his juſt, but ſecret judgement.

Yet let me tell you what ſome learned judgements have conceived of that great example of juſtice in that ſtory of Iſrael and Benjamin.

Rabbi Levi ſaith that Iſrael might provoke God at firſt, becauſe they came to God to aske who ſhould go firſt againſt Benjamin, and did truſt to their own ſtrength; and did not beſeech God to give them victory.

Rabbi Kimchi ſaith it was becauſe that Iſrael had ſuffered Idolatry in Dan, and had never taken the cauſe of God to heart, to aske counſell of God againſt them i •• but now in a private injury done to a Levite they were provoked and ſought revenge.

3. Others conceive that this was the cauſe, They came too ſlightly to God at firſt, for they did only bluntly enquire who ſhould go firſt againſt Benjamin? Not whether they ſhould go or not? Not enquiring by what way he meant to puniſh their brother.

But the ſecond time they went up to the Lord, they wept till even, and then they asked counſell. Shall I go up again in battaile againſt my brother. Yet even then being commanded to go, they loſt eighteen thouſand men.

True, but they came not the ſecond time with that preparation which became them, that would ſight the Lords battails, to remove evil out of Iſrael; for the third day they mended all; Then all the children of Iſrael and all the people went up, and came unto the houſe of God and wept, ver. 26. and ſate there before the Lord, and faſted that day untill even, and offered burat offerings, and peace offerings before the Lord.

Then they enquired of the Lord, for there was the Arke, and there was Phineas the ſonne of Eleazer the ſ nne of Aar n ſtanding.

And they ſaid, ſhall I yet go again to battaile againſt the children of Benjamin my brother, or ſhall I ceaſe? And then God promiſed them victory.

It may be that they offended in the two firſt dayes in their preparation; they were not enough humbled before the Lord, or in the manner of their conſultation with God.

But I muſt tell you plainely, all theſe are the conjectures of ſome learned judgements concerning this queſtion, God hath left no accompt to us of his proceedings therein.

Neither hath he done the like in the example in my Text, why he puniſheth all the heathen for ſmiting Ieruſalem, ſeeing himſelfe ſet them a worke.

Therefore let not our prevailings againſt our brethren ſwell us up with pride, making us preſume that we have God our friend, becauſe we have had the upper hand of our enemies, for God may puniſh our brethen, and make us his rod to whip others, and he may burne the rod when he hath done with it.

This is one of Gods ſtrange workes that he doth upon earth; he foretelleth one of them by his Prophet Habakuk and ſaith;

Behold ye among the beathen, and wonder marvellouſly; for I will worke a worke in your dayes, Hab. 1.5. which you will not beleeve though it be told you, and what is that?

For lo, I raiſe up the Caldeans that bitter and haſty Nation, which ſhall march through the breadth of the Land, to poſſeſſe the dwelling places that are not theirs.

They are terrible and dreadfull; their judgement and their diguity ſhall proceed of themſelves.

Their horſes alſo are ſwifter then the Leopards, and are more fierce then the evening wolves, &c.

Theſe are ſent of God, and they prevaile, and when they have done, they thanke their owne god for the victory.

But the Church is comforted againſt them.

O Lord, thou haſt ordained them for judgement, thou haſt eſtabliſhed them for correction. Therefore the example of Iſrael having overcome Benjamin in the former ſtory is excellent; for when they had conquered their brother, they did not ſay in triumph, we have prevailed, nor bragged of their victory; But the people having fulfilled the will of God in that warre;

Came to the houſe of God, Jud. 21.2. and abode there till even before God, and lift up their voyces and wept ſore.

They were ſorry that God had uſed their ſword and arme to their brother.

4 The equity of this judgement.

As thou haſt done, it ſhall be done to thee: thy reward ſhall returne upon thine owne head. ver. 15.

The law of nature written in our hearts, is, Do as thou wouldeſt be done to.

For Ariſtotles abraſa tabula is not true Divinity.

Seeing the heathen will not do this, the juſtice of God putteth it upon them.

They ſhall be done to as they doe.

Of this point ſee before,

5 The Contents of this judgement.

They ſhall drinke; yea, they ſhall drinke and ſwallow downe, and they ſhall be as though they had not been.

The old heathen had a faſhion of capitall puniſhment by death, to give the offender a potion of poiſon to drinke.

The Prophet here ſpeaketh of the puniſhment of Edom, and the Heathen in that very phraſe, alluding to that of David;

Ʋpon the wicked he ſhall raine ſnares, fire and brimſtone, and an horrible tempeſt; Pſa. 11.6. Pſa. 63. that ſhall be the portion of their cup.

And, Thou haſt ſhewed thy people hard things: thou haſt made us to drinke of the wine of aſtoniſhment; this is the Cup that David ſpeaketh of.

For in the hand of the Lord there is a Cup, and the wine i red: it is full of mixture, Pſa. 75.8. and he poureth out of the ſame; but the dregs thereof all the wicked of the earth ſhall wring them out, and drinke them.

Wine immoderately drunken, doth ſet the body on fire, it infatuateth the braine, it maketh the parts of the body uſeleſſe, that neither head, nor hand, nor foot can doe their ſeverall offices.

Drunkenneſſe is ſuch a diſabling to man, that God hath choſen to expreſſe the ſeverity of his wrath, in the ſimilitude of drunkenneſſe; and the Prophet Jeremie hath uſed the very phraſes thereof upon like occaſion.

Take the wine of this cup of my fury at my hand, and cauſe all the Nations to whom I ſend thee, to drink it. Jer. 25.15.

16. And they ſhall drinke and be moved and be mad. Yet more fully;

27. Drinke ye and be drunken, and ſpue and fall, and riſe no more.

Let drunkards behold themſelves in this glaſſe, and ſee how loathſome and how dangerous a ſin they ſin.

Every cup they drink immoderately, is a cup of Gods wrath: every Health they drink drunkenly is a diſeaſe even unto death; drunkenneſſe maketh men the emblems of Gods indignation; the very Images and pictures of divine vengeance.

In this phraſe God often in Scripture doth expreſſe his judgement, and his fury and vengeance againſt evil doers. Therefore,

Be not drunke with wine, wherein is exceſſe.

I beſeech you brethren by the mercies of God that you would do no more ſo; if any of you have by occaſion been overtaken with that Epidemicall and popular fault, do no more ſo wickedly, ſin not againſt your own bodies; Morbus eſt; its a diſeaſe, ſin not againſt your good name, it is a foule blemiſh to be called a drunkard; they that are ſo, are very impatient of that name.

Sin not againſt Gods creatures, they were given us for uſe and ſervice: not that we abuſing them, ſhould become ſervants to them, and be overcome of them.

Sinne not againſt your brethren by evil example, or by tempting them to this ſin.

Above all, God forbid that you ſhould do this great wickedneſſe and ſo ſin againſt your God.

You ſee he can and and will ſet you a drinking off his cup, and he will make you doffe it as you call it; and do him right to drink all, even to the bottom till you fall and riſe no more, till as my Text ſaith,

You be as though you had not been.

The phraſe of my Text hath carryed me thus far out of my way, but I muſt do ſo, if I will meet with drunkards, for they are ſo brain-craſed, that they cannot keep the right way.

I return to the contents of this judgement, thus expreſt in the phraſe of drinking.

Th ſe Nations have filled the cup of affliction full for Jeruſalem, and Jeruſalem hath drunk deep thereof; now God will change the object of his fury, he will take away his cup from the Church, and he will give it to her enemies, as Iſaiah hath ſweetly and fully declared it to the great griefe of the Nations, the great joy of the Church.

21, Heare thou afflicted and drunken but not with wine.

22. Thus ſaith the Lord, and thy God that pleadeth the cauſe of his people: Behold I have taken out of thy hand the cup of trembling, the dregs of the cup of my fury; thou ſhalt no more drinke it againe.

23. But I will put it into the hand of them that afflict thee, which have ſaid to thy ſoule, bow down that we may go over, and thou haſt laid thy body as the ground, and as the ſtreet to them that went over.

This calleth to my remembrance the word of the Apoſtle St. Peter;

For the time is come that judgement muſt begin at the houſe of God; 1 Pe , 4.17. and if it firſt begin at us, what ſhall the end be of them that obey not the Goſpell of God?

When God ſent deſtroyers into Ieruſalem, their commiſſion was,Ezek. 9.6.

Slay utterly old and young, both maids, and little children, and women. It followeth,

And begin at my Sanctuary.

The firſt cruelty that was executed on earth, that is upon record, was upon juſt Abel, and the firſt death we read of, was a violent death.

The firſt that ſuffered in Sodom any notable affliction, was righteous Lot.

For he lived in much tribulation, vexed with the filthy converſation of the wicked. Pet. 2.7.

For that righteous man dwelling among them, in ſeeing, and hearing, vexed his righteous ſoule from day to day with their unlawfull deeds.

After that cruell execution done upon our Saviour Chriſt by the Jewes and Romanes, God ſent his judgements abroad into the world, but he began at his own Sanctuary; the firſt that ſuffered was Steven, then Iames the brother of Iohn; the Apoſtles all but one ſuffered martyrdome; the Church lived in perſecution, then God puniſhed the Jewes by the Romanes, and after that the Romanes loſt their Monarchy.

The difference of their drinking was:

1. The Church drinketh firſt, and taſteth of the cup of wrath, as Chriſt ſaid to the ſons of Zebedee;

Ye ſhall drink of the cup whereof I drink, and be baptized with the Baptiſme that I am baptized withall.

They drink ſome of the uppermoſt of the cup.

2. God puniſhed them for a time, but he took not his mercy utterly from them.

The Church have an end of their afflictions; but the next point declareth the ſeverity of God againſt the enemy Nations.

5. The duration: Continually.

This ſometimes holdeth in temporall afflictions; if Gods curſe be upon Canaan, Iſrael ſhall have their Land, and they ſhall have charge to root them out, and to deſtroy them utterly.

God remembreth what Amalek did to Iſrael The Lord hath ſworne that he will have war with Amalek from generation to generation.

The face of the Lord is againſt them that do evill, to cut off the remembrance of them from the earth.

Theſe carry their deſtruction about them; for evill ſhall ſlay the wicked; malum culpae, the evill of ſin, that infecteth them, ſhall be malum poenae, to puniſh and torment them.

The reaſon hereof is, for where God once hateth, he ever hateth.

He hath once ſaid, I have hated Eſau: let the bleſſing of his father feed him with the fat of the earth, let his habitation be in the rock, let his neighbour Nations make leagues and confederation with him, let him have all the purchaſe of his ſword for a time; the right hand of God ſhall finde him out, and not leave ſmiting him till he be utterly deſtroyed; ſo he is threatned before.

His very hidden things ſhall be ſought out, the decrees of God be like himſelf without variableneſſe or ſhadow of change.

God hath ever given great way to the interceſſions of his Saints; they have ſo farre prevailed, that Abraham praying for Sodom, gave over asking before God gave over yeelding to his Petition.

God hath ſhewed much favour to evill places for ſome few righteou perſons ſakes, that have been there.

But when he cometh to execute judgment once upon a place, he ſaith three times in one chapt Though Noah,Ezech. 14. Daniel and Job were in that place, they ſhould deliver but their own ſoules by their righteouſneſſe, but they ſhould deliver neither ſon nor daughter.

Therefore the word of God is not ſent in the Miniſtry of his ſervants to convert reprobates; that cannot be, they cannot be converted; and if God had revealed to us whom he hateth, we might ſave a labour of preaching to them in hope of their converſion.

But the uſe of preaching and prayer is, for ſuch as are already in the Church, to confirme the brethren, and to build them up further for thoſe ſheep which are without, to bring them to the fold; for Chriſt ſaith, he hath other ſheep which are not yet of his fold, and them he muſt bring to it.

And when you read of ſo many added to the Church, it was not out of the number of reprobates, but out of the number of Gods choſen, who were before uncalled.

This is a ſecret which God concealeth within the cloſet of his own wiſdome; The Lord knoweth who are his.

Let the elect of God reſt in this: if the wicked of the earth that live in all kind of ungodlineſſe be in the decree of his election, they cannot miſcarry, though they hold out as the thiefe did, till they come to the croſſe to die.

Therefore let us deſpaire of no mans ſalvation amongſt us.

But if the decree of Gods hatred be ſetled upon them, there is no hope; for Chriſt the remedy of ſin undertaketh for no more then the Father hath given to him.

Theſe howſoever they proſper on earth in things temporall, they have drank a draught of deadly wine, that ever riſeth up in them, and upbraideth them; for God hath ſpoken, it. Nulla pax impio, there is no peace to the wicked.

But he is like the raging of the unquiet ſea, ever foming out mire and dirt, for a reprobate man dare not truſt God.

2. But if we come to the after reckoning in the day of judgement, there can be no end of the woe of them whom God hateth; their worm of conſcience never dieth, their fire of torment never is quenched.

There have been ſome whom Saint Auguſtine doth call Miſericordes illos, that have beleeved and affirmed, 1. Some of them that the damned Devils, and all after ſome long time of ſharp puniſhment, ſhall be received into favour;De civ. 21.17. theſe make hell but a Purgatory. 2. Others ſay, True, that they ſhall be damned to everlaſting pains but Donabit eas Deus precibus & interceſſionibus ſanctorum ſuorum. Cap. 18.

The illuſion that deceiveth them is this:

Non credendum eſt tunc amiſſuros ſanctos viſcera miſericordiae, cum fuerint pleniſſimae ac perfectiſſimae ſanctitatis: at qui tunc orabant pro inimicis, quando ipſi ſine peccato non erant, tunc non orent pro ſupplicibus ſuis, quando nullum caeperint habere peccatum.

And ſuppoſing that the Saints will pray to God for them, he inferreth.

An vero Deus tunc eos non exaudiet, tot & tales filios ſuos, quando in tanta eorum ſanctitate, nullum inveniet orationis impedimentum?

This is further urged,

For when we ſay the Scripture doth tell us that God will everlaſtingly puniſh the wicked; and David ſaith, He will not ſuffer his truth to faile;

They anſwer, that all thoſe threatnings of Scripture are to be underſtood in veritate ſeveritatis, in reſpect of the evill deſert of the wicked but not in veritate miſerationis; for that muſt at laſt have honour above all his works.

Further they plead.

God hath never more plainly and poſitively declared his will concerning the eternall deſtruction of the reprobate then he did by his Prophet Ionah, declare the deſtruction of Niniveh; it is but forty dayes, and without any condition, Ninive deſtruetur.

Except we allow mentall reſervation, mendacem non poſſumus dicere Deum, & tamen non factum eſt.

The truth was in this, pronunciavit eos dignos haec pati.

Their inference is, Si tunc pepercit eis Deus quando Prophetam ſuum contriſtaturus erat parcendo; quanto magis tunc parcet miſerabilius ſupplicantibus quando, ut parcat omnes ſancti ejus orabunt?

They adde the ſaying of the Apoſtle: God hath concluded all under ſin that he might ſhew mercy unto all.

To the firſt, and therein to both Saint Auguſtine doth fully anſwer, that if we deny everlaſting death, we may as well deny life everlaſting; for we have the ſame ground for both, the ſame direct word of God.

Aut utrumque cum fine diuturnum, Cap. 23. aut utrumque ſine fine perpetuum.

To the ſecond, he denyeth that which is preſumed, that the Saints will pray for the damned; here we pray for all, becauſe we know not who be elect, who be reprobate; but when God hath revealed his will concerning theſe, ceſſat oratio, praying ceaſeth, and the voice of the elect is, fiat voluntas tua, thy will be done.

Yea, the Saints ſhall judge the world then; and thoſe bowels of humane commiſeration which they had on earth, are put off; they now hate where God hateth, and judge where God judgeth, and rejoyce againſt them whom God condemneth.

And for the example of Niniveh, his anſwer is full, and ſappie, Evertuntur peccatores duobus modis.

1. Sicut Sodomitae, ut pro peccatis ſuis homines punian ur. 2. Sicut Ninivitae, ut ipſa horum peccata poenitendo deſtruantur; there was the miſtake of Jonah, for that was the City which God threatned and deſtroyed.

Everſa eſt Ninive quae mala erat, & bona aedificata eſt quae non erat. Stantibus maenibus, perditis moribus.

To the laſt Argument from the words of the Apoſtle, he hath concluded all under ſin, that he might have mercy on all.

He bids them there read the whole text, they ſhall there ſee quos omnes intelligit, nempe eos omnes de quibus loquebatur; that is, both Jews and Gentiles, not comprehending the whole of both: but on ly vaſa miſericordiae in both, the veſſels of mercy; and the very courſe of the Text cleereth it to be ſo meant.

Therefore the revealed will of God hath ſetled this perpetuity of woe upon the ungodly: They ſhall drinke, and they ſhall drinke continually.

The juſtice of this proceeding againſt the ungodly is taken from the merit of ſinne, which being committed againſt an infinite Majeſtie, muſt needs be alſo infinite: now the perſon guilty being finite, cannot beare a puniſhment infinite in the weight of it, and therefore it muſt be infinite in durance to eternity.

Againe, the hater of God repaieth vengeance which is deſerved, at leaſt with the ſame meaſure wherewith his love giveth rewards undeſerved; but the love of God giveth eternall life, therefore the ha red of God cannot give leſſe then eternal death. This ſheweth you the reaſon of thoſe earneſt exhortations, To worke out your ſalvation, to make your calling and election ſure; he meaneth in your owne faith, for ſo long as a man liveth in feare of this eternall judgement, and ſeeth no way to eſcape it; his ſoule is among Lyons, even the roaring Lyon and all his whelpes: it is in the keeping of the ſpirit of bondage, his ſins lye ſo heavie upon him that he cannot look up.

2 The comfort implyed and expreſt;

1. He ſpeaketh of the judgement on Iſrael, as already paſt and over; as ye have drunk. 2. He calleth Ieruſalem, though thus waſted and made deſolate, My holy Mountaine. 3. He graciouſly revealeth to his Church his juſt revenge upon his enemies.

1. As ye have drunk, that is when as ye have drunk of this Cup of affliction, then God ſhall take it from you; which doth yeeld this comfortable Doctrine,

That though the Church of God do live for a time under the Croſſe, God will not leave it ſo for ever.

Afflictions are ſome part of that Phyſick which God doth miniſter to his Church, to heale the ſoares and diſeaſes thereof.

Time i •• in Plutarch, Apoph. ſeeing the people very diſorderly 〈 in non-Latin alphabet 〉 .

But Phyſick is not given perpetually, it ceaſeth when the diſeaſe is removed; God knoweth the uſe of the rod to be neceſſary for a time; ſo the Church confeſſeth;

For when thy judgements are in the Earth, Iſa. 26.9. the inhabitants of the world will learne righteouſneſſe.

When they have taken out that leſſon God ceaſeth to afflict.

God is ſharpe in theſe viſitations; Ioh hath not leaſure to ſwallow his ſpittle.Job 7.19. Pſa. 30.5.

Yet he endureth but a while in his anger; Weeping may abide for the evening, but joy cometh in the morning.

For a little time have I forſaken thee, but with great compaſſion will I gather thee; for a moment in mine anger I bid my face from thee, for a little ſeaſon, but with everlaſting mercy, have I had compaſſion on thee;

1. The cauſe of Gods favour eftſoons ſhining on the Church, after affliction, is to let them ſee that his quarrell is not to the perſons, but the ſinnes of men; for no ſooner do men repent of their ſinnes, but God alſo repenteth of his judgements.

He is a father; and a tender father doth not love the ſmart, but ſeeketh the amendment of his ſonne; and God himſelfe in the ſmiting of his Church, is firſt weary, and he complains firſt.

Why ſhould you be ſtricken any more? ye will revolt more and more, the whole head is ſick, and the whole heart faint.

From the ſoule of the foot, even to the head, there is no ſoundneſſe in it, but wounds, and bruiſes, and putrifying ſoares, &cl

Thus God ſuffereth in the paſſions of his children, and all our ſtripes ake upon him.

Yet he is a God that loveth not iniquity, and therefore when he layed upon his dea ely beloved ſonne the iniquity of us all, the Apoſtle ſaid, He ſpared not his own Sonne, but gave hin unto death.

2. He will not ſuffer his Church to live alwayes forſaken under the Croſſe, in reſpect of his ſervants, and that for foure reaſons;

1. Afflictions do worke upon them ſo, that it breedeth in them contrition and ſorrow for their ſinne: and a broken and contrite ſpirit God cannot refuſe, he will not diſcourage the contrite and ſorrowfull, but will have them to know that their groanings and ſighes, come up even into his eares; He putteth all their teares in his bottle.

2. Afflictions do turne the children of God into prayers and ſupplications, and he will not neglect them that pray to him, that they may ſee the power and vertue of prayer, that upon all occaſions they may proſtrate their hearts before God in prayer.

God hath ſaid of the juſt man: He ſhall call upon me in trouble, Pſa. 91.15 Hoſ 5.15. and I will heare him; yes, I will be with him in trouble, I will deliver him and glorifie him; in their afflictions they will ſeek me diligently.

In the houſe of bondage he heard Iſrael. Exo. 3.7.

Then the Lord ſaid I have ſurely ſeen the trouble of my people, which are in Egypt, and have heard their cry; St Iames ſaith,

If any man among you be afflicted, let him pray.

If that were not our comfort when all remedies faile us, we were moſt unhappy: for we can never be ſhut up ſo, but we may ſend our prayers from us to heaven, to plead our cauſe in the name of Ieſus Chriſt.

3 Sharp afflictions may be a ſtrong temptation to make the children of God doubt of the love of God; It was not lawfull for them in the judiciall Law to be immoderate in correction.

A treſpaſſer might have forty ſtripes given him, but not more, leſt if he ſhould exceed, and beat him above theſe with many ſtripes, Deu. 25.3 then thy brother ſhould ſeem vile unto thee.

God will not overdoe in his chaſtenings of his Church, to prevent this danger, leſt his ſervant ſhould think himſelfe loſt in the favour of God; We ſee how David was put to it in this kind.

When his ſoar ran, and ceaſed not, his ſoule refuſed comfort: yea, once he complained.

My God, my God, why haſt thou forſaken me? yea, he thought upon God, and was troubled.

Therefore God doth carry a favourable hand in his afflictions, to prevent the deſpaire of his children; for he knoweth whereof we be made.

4. Sharp afflictions may be an occaſion to harden the heart of man, and make himful away from God to ſinne; and that reaſon is given by the holy Pſalmiſt.

For the rod of the wicked: ſhall not reſt upon the lot of the righteous, Pſa. 125.2. leſt the righteous put forth their bands to iniquity.

Indeed ſome that have been well taught, and do underſtand well, and have lived in ſome meaſure of good life, and walked conſcionably, when God hath tryed them with wants, have fallen into ſnares, and embraced temptations.

Magnum pauperies opprobrium jubes quidvis & facere, & pati, vircutiſqu ; vi m deſerit arduae.

Shifts, fraudes, ſecret ſtealths, borrowings without meanes, or hope of repayment, &c.

The wiſe ſon of Iakeh prayed to God; Give me not poverty, leſt I be poor and ſteale, Pro. 30.9. and take the name of my God in vaine.

Extremity of paine in ſickneſſe and ſoareneſſe, is a great temptation: two great lights in the Church of God were ecclipſed by it; Iob the example of patience, fell into bitter curſings of the do of his birth: ſo did holy Jeremy the Lords Prophet.

To theſe reſpects God is tender, and ſuffereth not his choſen to be temp •• d above their ſtrength, but doth give iſſue to their temptations.

Yet ſometimes he ſuffereth his Elect to ſee their owne weakneſſe, by ſome fall, that when he putteth to his helping hand, they may be more wary to keep a better watch upon their hearts.

3. God doth not ſuffer his Church to be forſaken in afflictions, leſt the enemies thereof ſhould too much inſult over them.

It is Davids ſuite to God; Let them not ſay we have prevailed.

When Saul and Ionathan were dead, David lamented them with great lamentation.

The beauty of Iſrael is ſlaine upon the high places, how are the mighty f llon. 2 Sam. 1.19, 20.

T ll is not in Gath, publiſh it not in the ſtreets of Aſhkelon, leſt the daughters of the Philiſtines rejoyce: leſt the daughters of the uncir ••• tiſed triumph.

For this addeth to the ungodlineſſe of the wicked, they grow proud upon it.

Let not their wicked imagination proſper, leſ they grow too proud.

4. The afflictions of the Church when they do grow ſharpe, and ſmarting cauſe the ungodly of the earth to blaſpheme the name of God. It is not for nothing that David doth pray ſo earneſtly;

Quicken me O Lord for thy names ſake; Pſ. 143.11. for thy righteouſneſſe ſake bring my ſoule out of trouble.

The ungodly Iewes and Romanes, ſtanding by the Croſſe of Chriſt, did ſpeake contemptibly of God, and took his name in vaine in deriſion of his ſon.

It is the manner of the ungodly to blaſpheme, if once they prevaile againſt the Church; then the God they ſerve is thought unable to protect them, and the Religion that they profeſſe is ſcandalized for untruth.

Theſe be great reaſons why God doth not forſake his Church in affliction, but giveth them a heavenly iſſue out of them.

This point teacheth its own uſe; for it ſerveth both to;

1. Informe; 2 Convince; 3 Exhort; 4 Rebuke.

1 Information.

This is a ſure and infallible rule, That whom God once loveth he ever loveth, as he ſaith, I will never leave thee nor forſake thee; for the gifts and calling of God are without repentance; his love is himſelfe, and he cannot deny himſelfe, he hath given us to his ſon;Rom. 8, 35 and of them that thou haſt given me, ſaith he, I have loſt none: and no man can take them out of my hand. What ſhall ſeparate us from the love of God in Chriſt Ieſus? he nameth the greateſt miſeries of life.

Shall tribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or perill, or ſword?

Nay, in all theſe things we are more then conquerors, Cant. 2.4. through him that loved us.

The love of God to his Church is a banner over it.

2 Conviction.

This Doctrine convinceth the Heathen, who deny that there is a any Providence; becauſe the beſt men drinke deepeſt of the cup of affliction, which maketh the profane ſay, It is in vaine to ſerve God, and what profit is it that we have kept his Ordinance, and that we have walked mournfully before the Lord of Hoſts? Mal. 3.14. True, that they who make conſcience of their wayes, are deſpiſed, their ſoule is filled with the ſcorne of the proud.

True, Ver. 25. that they that worke wickedneſſe are ſet up, and they that tempt God are delivered; but the Elect ſay, for thy ſake we are killed all the day long.

Yet the comfort that the juſt have in their affliction, doth aſſure that verily there is a reward for the righteous, doubtleſſe there is a God that judgeth the earth.

And though for a time the wicked inſult over the juſt, the day will come when they ſhall ſee their ruine.

3. Exhortation.

1. This doth admoniſh us to truſt in the Lord; for he never faileth them that put their truſt in him; truſt is beſt expreſt in a ſtorme, when the waves rage horribly, when the ſorrows of death compaſſe, and the floods goe over our ſoule. In faire weather when health, and youth, and plenty, and power, and pleaſure, make a calme in our life, and we have the deſire of our hearts, it is no tryall of us to ſay, ſurely God is good to Iſrael.

But in the furnace ſeven times heated, in the den of Lions, in the belly of the Whale, in the vally of the ſhadow of death, they that then truſt in the Lord, they declare their faith more then victorious.

In ſickneſſe and ſmart, and paines of the body, in want and miſery, thoſe that then ſay to God, Thou art my Rock and my Fortreſſe, my ſtrong hold, and the God of my Salvation: though thou kill me, I will truſt in thee;

Theſe are more then conquerors by faith; for they do not only conquer feare, and all the temptations to deſpaire, but they do advance inſtead thereof, joy in the Holy Ghoſt, rejoycing in tribulations, and giving thanks to God for all their ſorrows.

2. This teacheth us patience; for tribulation bri geth forth patience, and patience muſt have a perfect worke to hold out to the end; by our patience we poſſeſſe our ſoules; for the impatient man is not his own man; impatience is like drunkenneſſe, it ſo ſtaggereth our reaſon, and drowneth our underſtanding in the deluge of paſſion and perturbation, that our tongue ſpeaketh, our heart thinketh, our hand worketh things that in the next caſme we have cauſe to repent.

3. Affliction is Cos orationis, the whetſtone of prayer, it turneth us all into; rayer, as I have taught, and maketh us call upon him who is, Deus liberator, God our deliverer.

4 Affliction is Cos obedientia, the whetſtone of obedience; ſo now I keep thy Commandements ſaith David, Quia bonum eſt me affligi, becauſe it is good for me to have been afflicted, I have gotten that good by it.

5. It teacheth us commiſeration of the ſorrows of our brethren, and filleth us with comforts wherewith we comfort them, according as we have received comfort our ſelves in our ſorrows.

So when we viſite one another in ſickneſſe, if we have had either ſome other, or ſome like paines our ſelves, we tell them how we found eaſe; ſo the Apoſtle ſaith,

Bleſſed be God, even the Father of our Lord Jeſus Chriſt, the Father of mercy, and God of comfort, 2 Cor. 1.2. who comforteth us in all tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our ſelves are comforted of God.

For as the ſufferings of Chriſt abound in us, ſo our conſolation alſo aboundeth by Chriſt.

4. Rebuke.

This doctrine chideth thoſe that can, receive good at the hands of God, and not evill, who upon every affliction, fall out with God, and murmure at his viſitations, and doubt of his favour as if temporall eaſe and proſperity were the meaſure of his love.

There is a root of bitterneſſe in us and the beſt of Gods Saints have declared themſelves to be but men in this tryall; afflictions are too ſtrong for us, we cannot well endure paine, we cry to our Chirurgeon, Tolle quia urit, take it away, it paineth me, the plaiſter paineth us; he telleth us, Non tollam quia ſanat, I will not, becauſe I would cure you: we ſee that this paine is ſoon over; God continueth but a while in his anger; this is the only Purgatory of the Elect and this ſire is but for our droſſe, and this medicine is but for our diſeaſe.

2. He calleth Jeruſalem though thus waſted and overthrown, My Holy Mountaine David ſaith, He loved the Gates of Sion more then ill the habitations of Jacob.

God ſayed of it, Here will I dwell, for I have a delight therein.

The former doctrine declareth that God did not meane to caſt off his people for ever; and the next words, ver. 17. promiſe reſtauration.

Two things had met on this Mountain, to corrupt it and unſanctifie it.

1. The grievous and crying ſinnes of the people of God, provoking wrath. 2. The barbarous cruelty of the enemies of the Church, executing wrath.

Theſe made no difference, betweene holy and unholy, but firſt robbed and pillaged the Sanctuary, and carryed away the treaſures and utenſils, the ornaments of the Temple, and all that might yeeld them any profit, and then put fire to that admirable pile of the curiouſeſt ſtructure for art and coſt that ever the bright eye of heaven look't upon.

I cannot but ſtay your thoughts upon the way, to conſider with me what deſolations ſin may make upon the earth.

Here is blood ſpilt in Ieruſalem the holy City, no reſpect of the gray haires, no compaſſion of the faireſt Virgins, no tenderneſſe either to new-borne, or unborne children.

Here is deportation of others in numerous multitudes into Captivity, to become Vaſſals to thy proud Conqueror the Aſſyrian Monarch.

Here is the City of God demoliſht, the very ring and jewel of the jewel of the world, the Pſalmiſt calleth it; The joy of the whole earth; here is the Temple, the rich Diamond of that ring, the place wherein God was ſerved, & offerings were burnt therin to his name, that now made an Holocuſt and Burnt-offering it ſelfe, and ſending forth lambentes ſydera flammas, flames aſcerding to the ſtars.

The ſpecious, ſpacious Courts of that houſe, Gods owne encloſure, and all the holy mountain, the glebe-land of the Church, layd common.

The land emptied of her native inhabitants, ſave ſome few reſerved to be the drudges of the Caldeans, to plough their grounds, and to dreſſe their vines.

Beloved, a greater example of the provocation of ſin, or the execution of juſtice no time, not all the Bookes of time have ever ſhewed.

And what ſhall we ſay? hath ſinne loſt the ſting that it had wont to carry, or hath God loſt his ſeeling, that we ſhould equall that City in ſins, and not expect equall vengeance?

Every man ſhunnes it, to be a Prophet of ill news, and men had rather exhort, then correct: If we come with the rod which Paul threatned, we may chance banſel it our ſelves.

Sinners be too bold to be under the check of Gods Miniſters, but there is one a loft, that ſayeth, But I will reprove thee, and ſet in order before thee the things that thou haſt done.

The comfort yet is, that this Mountaine of Sion, though thus puniſhed, is called Gods mountaine ſtill; God vouchſafeth to owne it, and call it his; the enemies thereof have gotten the poſſeſſion of it, yet God will not loſe the right of his inheritance there, for he meaneth to build up againe what the enemy hath deſtroyed, and returne againe thoſe whom the enemy hath carried away captives, as the next Section declares fully.

Let the brethren of Schiſme and Separation lay this to heart, who full from the communion of the Church of England, pretending the great corruptions that be, ſome in the doctrine, but moſt in the Diſcipline thereof.

Is Sion the Mountaine of the Lord ſtill, although both ſinne and vengeance have left it deſolate? Did Chriſt call the Temple his fathers houſe, when the ungodly prophaners of it had made it a den of theeves?

I dare not ſay now, though that Mountaine of the Lord, and the place whre Gods honour did ſometimes dwell, and wherein God tooke delight, hath almoſt endured ſixteen hundred yeeres deſolation, and is now the cage of uncleane birds, inhabited by Turks and Saracens, and for the profit of both, by Popiſh Idolators, which make prize of Pilgrims reſorting to viſite the places ſometimes hallowed by the preſence of Chriſt and his Mother, and his holy ſervants; I dare not ſay that God hath loſt his intereſt therein, or reſigned all his right thereto.

Nullum tempus occurrit regi.

I remember the Prophecy of Zacharie.

But it ſhall be one day,Zac. 4.7, 8 which ſhall be knowne to the Lord, nor day, nor night, but it ſhall come to paſſe, that at evening time it ſhall be light.

And it ſhall be in that day that living waters ſhall go out from Ieruſalem.

A Prophecy not yet fulfilled; for though Interpreters doe commonly attribute this to the coming of Chriſt in the fleſh, and the light of the Goſpel, beginning at Ieruſalem, and ſhining over all the world, the words of the Text do directly confute that expoſition: for this prophecy is determined to the evening time, that is to the latter end of the world, and Chriſt came in the fulneſſe of time.

And at the coming of Chriſt in the fleſh, it was not as here is ſaid, Nor day, nor night, for then Lux magna orta eſt: the ſunne of righteouſneſſe aroſe in our hemiſphere, the very night was lighted to the ſhepherds with an extraordinary clarity.

And ſuch a light ſhone in Ieruſalem, as not only lighted them, but it was a light to lighten the Gentiles, it ſhone to the Eaſt upon the Magi there, and all the ends of the world ſoon ſaw the ſalvation of their God.

Therefore, I conclude that this prophecy is to be fulfilled towards the end of the world, when God ſhall call againe his people from far, and his diſperſed from the ends of the earth.

When the fulneſſe of the Gentiles is come in, then ſhall God call again his people, and remember the oath that he ſware unto Abraham, and the ſure mercies of David. Then ſhall he ſet his name again in Ieruſalem, and diſplant the intruders upon his poſſeſſion, and ſettle his habitation once again upon the Holy mountain at the end of the world.

Yet I do not affirm that there ſhall be again a Commonwealth of the Jewes, or a diſtinction of Tribes, as heretofore, that wall of partition is taken down, and the bond of Chriſtian Religion ſhall be the bond of peace, and God hath ſaid it. Tros Tyrius ve, mihi nullo diſcrimine agetur. Both Jew and Gentile, all ſhall be alike.

But God hath layed ſuch claime to this mountain, and profeſſed ſo much love to it, that I dare not beleeve that he can forget it for ever, but that when the time, the appointed time ſhall come, he will have mercy upon Sion, and will pitty the ruines and dust thereof ••• .

But when here Sion is called Mons ſanctus meus, my Holy mountain: here is a quaere how any place can be called Holy, and what kind of holineſſe it is, which is aſcribed to any place.

Surely if it be Sanctus quia meus, what place is it where God is not, he is in the valley of the ſhadow of death: he is preſent over men in the nethermoſt hell.

But God is ſaid to ſanctifie ſome places here on earth, becauſe he is preſent there.

1. Secundum ſpecialem curam, in reſpect of his ſpeciall care and protection. 2. Secundum ſpecialem cultum, in reſpect of his ſpeciall Worſhip.

Ieruſalem was the place which God took into his ſpeciall protection, and where he placed his ſpeciall worſhip; for the Lord God was well known in Sion; at Salem was his Tabernacle, and his dwelling in Sion.

1. And for the ſpeciall care that he had of that place, He loved the gates of Sion more, &c.

And though the earth was the Lords, and all that therein is, yet of Sion he ſaid, here do I dwell: I have a delight herein.

And this Spiritualis cura, Spiritual care, ſo ſanctified that place that when Iſrael had polluted the worſhip of God, and Heathen came in upon Gods inheritance, and defiled his Sanctuary, yet ceaſed not that place to be Holy; not by any inherent holineſſe as the Roman Church ſuggeſteth, but only ſecundum ſpecialem curam, becauſe it was not yet out of Gods ſpeciall protection; and only thus it is holy at this day.

2. Propter ſpecialem cultum, for his ſpeciall worſhip; when any place is dedicate to Gods worſhip, and ſeparate from common uſe, it is an holy place, and God vouchſafeth there ſpecialem praeſentiam, a ſpecial preſence. For I am not of Mr. Calvins mind who ſaith, Templa non ſunt propria Dei habitacula, unde aurem propius admoveat. For God hath a ſpeciall intereſt in thoſe places which are ſeparate to his ſpecial worſhip, and the very place is fearful to them that have any ſenſe of Religion; and as Damaſcen ſaith, plus participat gratiae & operationis Dei, they partake more of the powerfull operation of God.

For why is Heaven the Throne of God more then the earth, but becauſe God doth there more expreſſe his glory, then he doth here.

And for the intereſt that God hath in thoſe conſecrated places, conſider Gods challenge in my Text, Sion though in the Land of the Chaldeans, is the Mount of God.

Churches and Lands once given to God, do remain his for ever; for unleſſe God ſhall manifeſtly reveale his reſignation to man, what man on earth hath any aſſignment from him of his right.

Beloved, we have power to give to God of his own, but we have no power on earth for revocation, when it is once Sacred, and God hath encloſed it, no man can lay it common.

But the fat of the Church hath fed ſo many of all degrees in this Land to that grouth and ſtrength, that this Doctrine is a Paradox, and we are but laught at when we plead the right of God to things ſacred.

For if Sacriledge be a ſinne, what rank of men in this or our neighbour kingdome doth not live in ſin and by ſin?

The Mount of Sion is challenged here to be the holy Mountain of God, in whoſe hand ſoever the poſſeſſion thereof be, and all that invade the right of God in things ſacred ſhall heare him complain,Prov. 20.25. Ye have robbed me; and though they make it ſtrange, and aske wherin have we robbed thee? Solomon will tell them, It is a ſnare for a man to devoure that which is Sanctified, and after the vowes to enquire.

3. It is a great favour of God to his Church to reveal to them his will concerning both their own ſhort puniſhment, and the long affliction of their enemies.

For themſelves, they ſhall ſee in this revelation, that God wil not give then over utterly; and affliction doth never ſhew intolerable when we can look beyond it, and ſee faire weather after it.

This had need be preached to the Church of God, to keep them from fainting in their patience, from falling into ſin.

David confeſt,Pſ 27.13. I had fainted unleſſe I had beleeved to ſee the goodnes of the Lord in the Land of the living.

The Prophet having given us his own example, doth alſo give us his good counſell;

Wait on the Lord, the of good courage, Ver. 14. and he ſhall ſtrengthen thy heart; wait I ſay on the Lord.

You ſee the uſe of this doctrine is to put mettle into us that we be not caſt down with the preſent ſenſe of Gods judgement, but that we couragiouſly do beare them, and patiently expect our deliverance from them. Of this before.

2. It is a comfort and joy, to the Church to know that God will execute their judgements upon their enemies, and paſſe the cup of his wrath from them to thoſe that hate them.

1. Becauſe it ſtoppeth the way to an high and grievous ſinne, which is murmuring againſt God; let every man ſuſpect himſelf for this; for Gods own Iſrael did often fall this way; But when God revealeth to us his purpoſe we cannot find fault: though we feel where judgment beginneth we know where it ſhall end. 2. It allayeth all thoughts of revenge on them that trouble and perſecute us; for to what purpoſe ſhould we fret our ſelves at the inſtruments of Gods vengeance, when we know the end of theſe men, how God hath ſet them in ſlippery places, and that he will take the matter into his own hand to revenge it?

And this is a neceſſary Doctrine for us, becauſe the purſuit of private revenge is one of the crying ſins of the time. We have poore men that to moleſt a neighbour will ſwear the peace againſt them to put them in bonds; when it is to be feared that it is rather revenge then feare that makes them ſweare, and this upon a little cooling of blood appears cleerly.

Juſt Laws are made to do men right againſt wrongs; we muſt go to Judges as children to their Father, to ſeeke Juſtice in charity, not in the ſpirit of revenge. God hath declared himſelfe to be Deus ultionum a God of revenge, and hath promiſed to judge our cauſe; let us commit the matter to him, and give our ſouls reſt poſſeſſing them with patience.

Iſrael ſhall ſee their cup that they have but taſted, drunk up and ſwallowed down of their enemies: the mouth of the Lord hath ſpoken it.

Mine eye ſhall ſee my deſire upon mine enemies. Pſ 92.11.

David maketh this uſe of this point,

By this I know that thou favoureſt me, Pſ. 41.12. becauſe mine enemy doth not triumph over me.

For it is a good ſigne of Gods love to his Church, that he ſuffereth not the ungodly to inſult over them.

And for the enemies of the Church, they may have victory, they cannot have a triumph; for the cup of wrath is no ſooner taken from the Church, but it is preſently given to her enemies to pledge them, as the Prophet ſaith:

When thou haſt done ſpoyling, thou ſhalt be ſpoyled, the drinke ſhall not pall in the cup.

You ſee that David made that uſe of the fall and puniſhment of his enemy, only to rejoyce in the Lord, and his favour, and not to inſult over his enemy; for the wiſe man adviſeth,

Rejoyce not when thine enemy falleth, Prov. 24.17, 18. and let not thine heart be glad when he ſtumbleth:

Leſt the Lord ſee it, and it diſpleaſe him, and he turne away his wrath from him.

Thy patience doth heap coales of fire on the head of thine enemy; and thy favourable forbearance of him, in triumphing over him, holdeth the cup ſtill to his mouth.

We cannot do our enemy a greater pleaſure, then to be glad at his afflictions, for God ſeeth it and abateth his diſpleaſure againſt him, but we may rejoyce ſafely and boldly in the love and favour of God to us.

VERSE. 17.

But upon Mount Sion ſhall be deliverance, and there ſhall be holines, and the houſe of Jacob ſhall poſſeſſe their poſſeſſions.

The ſecond part of the Prophecy, containing the comfort of the Church againſt all her enemies, ad finem Capitis, to the end of the chapter.

1. A promiſe of reſtitution of them to their own, ver, 17. 2. Of victory againſt their enemies, ver. 18, 19, 20. 3. The means ordained for this, ver. 21.

1. Of their reſtitution of their own.

Mount Sion literally doth ſignifie the ſeed of Jacob, the whole Nation of the Jewes; taking name from the moſt eminent part of their Kingdome, as Mount Sion denoteth Eſau and his iſſue; this ſhall be delivered from the captivity of Babilon; that is the deliverance here promiſed.

And the holines here mentioned, is the renewing of the people by repentance and new obedience to the pure worſhip of God; and then the houſe of Jacob ſhall recover the poſſeſſions which the army of the Chaldeans took from them.

Allegorically and typically, this Prophecy doth foretell the deliverance of the Church from all the enemies thereof in the end of the world, which ſhall be performed by the ſpirit of ſanctification fitting them to the ſame.

That the Church ſhall not alway be under the rod of correction, we have formerly declared.

1. The point now conſiderable, is, what our God requireth of us, even holineſſe. 2. That God performeth his mercy of deliverance firſt, that after he may ſanctifie us to himſelf.

1. That God requireth holineſſe of us; He hath ſhewed thee O man, what is good, and what the Lord requireth of thee; Mic. 6.8. ſurely to do juſtice, and to love mercie, and to humble thy ſelfe to walk with thy God, this is holineſſe.

This is no earthly wiſdome, which is carnall, ſenſuall and deviliſh; it is the wiſdome which is from above, and therefore, He hath ſhewed thee O man.

Holineſſe is not learned in the Schoole of nature, nor to be ſeen by the light of reaſon; it is the inward light of the ſpirit of God that enlightneth our darkneſſe, which openeth to man the way of good life, not morall and civill only, but religious and ſpiritual, which teacheth juſtice mingled with mercie, both built upon a good foundation of humility, and theſe not as before men, but as in a walk with God himſelf.

For ſuch as theſe God keepeth a book of remembrance as the Prophet ſaith,

Then they that feared the Lord ſpake often one to another, Mal. 3.16. and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.

And they ſhall be mine ſaith the Lord, in that day when I make up my jewels (or ſpeciall treaſure) and I will ſpare them as a man ſpareth his own ſon that ſerveth him. Ver. 17.

What can a man deſire more of God, then to be eſteemed amongſt his jewels and precious treaſure? ſuch are the holy? and what trouble can it be to them to be deſpiſed of the world, and caſt out of them, when God ſhall take them in as his jewels and treaſure? God himſelf giveth holineſſe in precept, and giveth the reaſon in that injunction, Be ye holy, for I am holy.

And Saint John ſaith, that every man that hath hope of eternall life, 1 Pet 1.16 ex Lev. 21.44. 1 Joh. 3.3. purifieth himſelf, even as he is pure.

So that Gods holineſſe is the motive that muſt induce us, and the preſident and pattern that muſt conduce us to holineſſe.

1. The motive, becauſe he being holy; nothing ungodly and unclean may approach him, therefore all the legall purifications and ſanctifyings of the poople, before any ſpeciall worſhip and ſervice of God, were types of that holineſſe which muſt fit us for Gods ſervice; becauſe without holineſſe no man ſhall ſee God.

Again becauſe the favours which we deſire from God be holy; and Chriſt ſaith, Nolite dare quod ſanctum eſt canibus, give not that which is holy to dogs; ſurely he will not do ſo himſelf.

2. It muſt be our pattern and example, becauſe holines is never accepted but where it hath three properties, as it hath in God.

1. That it be ſincere, and not in hypocriſie; there is a ſinne of hypocrites, and there is a portion with hypocrites; falſe holines is like ••••• erfeit gold, it will not go for pay, it is high treaſon ag •••• God to counterfeit his Image and ſuperſcription; for holineſſe is the Image of our God ſtamped in us in our creation; therefore hell is called the portion of hypocrites. 2. That it be totall; holineſſe in the face, and outward geſture proceeding from holineſſe in the heart and inward affections: holineſſe of the tongue, that it ſpeak not lewdly, falſely, or prophanely; holineſſe of operation, that we do nothing but what becometh the Saints of God. Holineſſe at Church, and holines at home; holineſſe in our private converſations, and in our private retirings, that is in the whole man, in the whole time of his life, and in all places. 3. That it be guided with knowledge, for the ignorant holineſſe of the Church of Rome which is implicit, and knoweth not what it doth, is the ſacrifice of fools: like the Athenians worſhip directed to an unknown God.

This is the way to come again to our own poſſeſſions, and to caſt out that ſtrong man armed that hath led us into captivity; this is the old way, and the good way to the new Ieruſalem.

Many walk of whom I have told you often, and now tell you weeping, they be enemies of the croſſe of Chriſt, whoſe end is damnation, whoſe belly is their god, and whoſe delight is in their ſhame, which mind earthly things.

But our converſation muſt be in heaven; an holy converſation is an heavenly converſation, and maketh heaven upon earth.

And if we be riſen with Chriſt, to this converſation, then we ſeek thoſe things which are above, and not thoſe things which are beneath.

It muſt therefore be our care to look to thoſe things which hinder holineſſe, and to keep good watch upon our life that none of thoſe things do corrupt us.

Theſe are as the Apoſtle doth enumerate them.

1. The luſts of the fleſh. 2. The luſt of the eye. 3. The pride of life.

1. Carnall deſires do make us unholy, not only fornication and adultery which do make the members of Chriſt the members of an harlot, of which ſin the Apoſtle ſaith, that adulterers and fornicators God will judge.

But carnality alſo in our affections, labouring more for the body then for the ſoule, for the fleſh to ful-fill the luſts thereof: ſtudying meat and drink for the belly, ſtuffe and faſhions for the garments, more then to pleaſe God in the exerciſe of Religion, and duties of charity and piety; carnality alſo in the very ſervice of God, of which the Apoſtle alſo ſpeaketh; for while one ſaith, I am of Paul, another I am of Apollo, are ye not carnall? for the truth of God and the wiſdome of God is valued not in it ſelf, but in reſpect of perſons.

And ſo that thoſe be the greateſt pretenders to holineſſe, that pretend moſt of the ſpirit, unawares do ſerve the fleſh, and are men in Religion carnall, yet think they do God good ſervice.

2. The luſt of the eye is another great enemy to holineſſe, for that coveteth an evill covetouſneſſe; how eaſily is fleſh and blood carried away from God with the wings of worldly deſires?

I would I were as well houſed, as well placed, as well landed, as well friended, as well monied as ſuch and ſuch are.

Who wiſheth I would I were as holy as the Prophets and Apoſtles were? when we muſt needs dye, Balaam would wiſh his later end like theirs.

3. The pride of life, affecting place and Court above others, trim and rich bravery beyond others, power and authority over others: theſe things do corrupt Religion and make us unholy; and all theſe things do periſh in the uſe of them.

There be two things which make the life of man proofe againſt theſe darts of Satan.

1. Godlineſſe that fixeth our hearts on God, and faſtneth our truſt on him, which giveth us aſſurance that we ſhall never want things ſufficient for us, and therefore fear not to loſe by it, if we beſtow our time and ſtrength and means in his ſervice. 2. Contentedneſſe, which reſpecteth rather a ſupply of wants, then a fulneſſe to look upon: conſidering that of all that we have in poſſeſſion, no more is truly ours then what ſerveth for uſe, and that is little; and ſeeing we brought nothing with us, and we leave all, but what our wants have ſpent behind us; let a little content us, leſt much do diſtract us from the ſervice of our God, or corrupt our holineſſe.

2. This teacheth to embrace all the good meanes by which holineſſe may be preſerved and increaſed in us: that is,

1. Diligent hearing the Word of God, upon which muſt attend 1. Private meditation. 2. Conference.

This is not the ſervice of God it ſelfe, but a candle lighting us the way to the worſhip of God; David ſaith, Verbum tuum Lucer a pedibus meis; thy word is a Lanthorne to my feet.

And they are much deceived, that think they have ſanctified a Sabbath to the Lord, if they have onely heard ſermons, and meditated, and conferred on them.

That is neither opus d ei, nor opus loci, the work of the day nor place: all this is but receiving from God.

The worſhip of God muſt have ſomewhat from us to God, to which preaching doth direct us, therefore we muſt adde,

2. Our worſhip of God which chiefly doth conſiſt in, 1 Thankſgiving. 2 Prayer.

Thanks for the graces of God already beſtowed, prayer for the continuance, and encreaſe of them: this is the worſhip which is immediately directed by Chriſt to himſelfe, and for himſelfe onely, that is, for his glory.

And in this the Holy Ghoſt helpeth our infirmities, for being the greateſt duty of Chriſtian worſhip, we cannot without great help performe it, and great help we have, the whole Trinity joyning with us.

The Holy Ghoſt in conceiving and uttering our prayers, and putting life into them.

The Son in carrying them up to the Father.

And the Father in receiving of them.

Pray continually, in all things give thanks.

2. God performeth this mercy of deliverance to his Church, firſt, and then there ſhall be holineſſe; God is ever before hand, and he would have us know that our holineſſe is rather a fruit and effect of his deliverance, then a cauſe of it, procuring or meriting it.

And ſo the Lords deliverance of us is a free, as well as a full favour, it is no wages for our work, as the Church of Rome doth not only erroniouſly, but blaſphemouſly teach.

So doth Zachary confeſſe; ut liberati a manibus inimicorum, feſtiamus ei; that being delivered from the hands of our enemies, &c. not us ſervientes liberemur, not that ſ rving we ſhould be delivered: ut liberandi ſerviamus: but he doth all his favours for us; to winne us to his ſervice.

The Church of God was puniſhed for not ſerving of him as it ſhould, and now it is reſtored to her owne poſſeſſions, that it may ſerve him hereafter in holineſſe.

It is an excellent uſe that we make of the good favours of God, when they make us the more holy, and the more carefull to ſerve him.

But now being made free from ſin, Rom. 6.22. and become ſervants to God, ye have your fruit unto holineſſe, and the end everlaſting life.

1 Delivered and made free from ſin. 2 Then our fruit unto holineſſe, 3 And then everlaſting life. 1 This deliverance, a motive to holineſſe: 2 This holineſſe, a fruit of our deliverance: 3 This Everlaſting life, a reward of our holineſſe.

It is a great ſigne that God is not with us, when his favours do corrupt us, as when our knowledge doth beget in us ſpirituall pride, and our riches and temporall preferments, bring forth carnall pride: when the many affaires of the world doe make us neglect the Church ſervice, or break Gods Sabbath which ought to be religiouſly conſecrated to Gods worſhip; and when any temporall happineſſe doth worke in us any relaxation of the ſervice of God, for the true ſanctification of all theſe doth conſiſt in this, that we do make them motives and provocations to holineſſe.

This doth make holineſſe our chiefeſt ſtudy and care, becauſe God in the promiſe of reſtoring Iſrael to his poſſeſſions, doth not ſay then ſhall be outward peace and proſperity, and wealth, and eaſe: but then there ſhall be holineſſe, as the proper fruit of Gods favours: for peace, and health, and plenty, may be loſt againe, but holineſſe cannot be loſt, becauſe that is a worke of the Holy Ghoſt in us which cannot periſh, for that ſpirit ſhall abide in the Church for ever.

This doth alſo ſhew whereby we may ſettle our poſſeſſions to us; namely, by embracing of holineſſe: for the enemy hath no power againſt as, ſo long as we be holy, and when Iſrael ſhall ſee that their unholineſſe was their ſinne, God reſtoring them they ſhall make conſcience of ſinning any more, leaſt ſome worſe judgement overtake them.

For God doth promiſe to reſtore Religion, and his holyworſhip, which is the only ſafety of his people, which whileſt they formerly corrupted, they brought upon themſelues deportation, ruine upon their City, and fire upon the Sanctuary of God.

You ſee all the earneſtneſſe of holy Scripture to perſwade us to holineſſe doth aime at our owne ſafety, and God for our owne good perſwadeth it: for what good will our holineſſe do him? or what do we hurt him, if we be unrighteouſſe? our well-doing extendeth not to him, to adde any thing to him; our il-doing is no prejudice to him: the benefit of our holineſſe redoundeth to our ſelves, and thy word that teacheth it, is given to profit us withall.

God give us all grace to make a right and profitable uſe therof to his glory, Amen.

VERSE 18.

And the Houſe of Jacob ſhall be a fire, and the houſe of Ioſeph a flame and the houſe of Eſau for ſtub l : and they ſhall kindle in them, and devoure them, and there ſhall not be any remaining of the houſe of Eſau, for the Lord hath ſpoken it.

19. And they of the South ſhall poſſeſſe the Mount of Eſau, and they of the plaine; The Philiſtines, and they ſhall poſſeſſe the fuldes of Ephraim, and the fulds of Samaria, and Benjamin ſhall p ſſeſſe Gilead.

20. And the Captivity of this Hoſt of the Children of Iſrael ſhall poſſeſſe that of the Canaanites, even unto Zarephah, and the Captivity of Ieruſalem, which is in Sepharad, ſhall poſſeſſe the Cities of the South.

2. Their victories.

Theſe are expreſt two wayes:

1 In the conqueſt of their enemies: 2 In the dilatation of their kingdome, by taking in their poſſeſſions. 〈1 page duplicate〉 〈1 page duplicate〉

The Kingdome of Iſrael in Ieroboams time, was divided into two Kingdomes, Iudah and Iſrael, and the Kingdome of Iudah is here called the houſe of Iacob; the kingdome of Iſrael is called the houſe of Ioſeph, and theſe two are promiſed this victory.

There were alſo two Captivities.

The Iſraelites were carried away captives by Salmanazar: Iudah by Nebuchadnezar: God promiſeth that fire ſhall go out from thoſe, to conſume Eſau utterly, till there be none of them remaining.

He promiſeth them alſo victory over the Philiſtines their ancient enemies, ſo that Ephraines portion ſhall come againe to them, and Samaria, wherein the King of Aſſyria having removed the Inhabitants thereof, and led them Captives into his land, and ſetled Aſſyrians in the poſſeſſions of their land, that ſhall be recovered from them.

And Benjamin confining upon enemies, ſhould have quiet poſſeſſion of Gilead.

This victory, with the extent of their Kingdome here promiſed, doth ſhew, that the people after their returne ſhall have more room, more glory and power then they had before their deportation.

From whence theſe comfortable Doctrines do ariſe.

1 That the afflictions of the Church do turne to their greater good. 2 That God puniſheth the enemies of his Church even by thoſe againſt whom they have prevailed. 3 That the Church hath good warrant to ſettle their faith in this aſſurance, for the Lord hath ſpoken it.

1. The afflictions of the Church turne to their greater good.

And here a double benefit is expreſt.

1 Spirituall good, he will endue them with holineſſe 1 Of reſtitution. 2 Of Dilatation. 2 A Temporall.

1 Of the ſpirituall good So David ſaid, It is good for me that I was afflicted, for now I learne thy Statutes; afflictions have their good uſes, for though afflictions for the time ſeeme grievous in the bearing thereof; yet they ſerve,

1. To take downe the heart, and to humble men under the mighty hand of God; for the afflicted man cannot but like the Mariners in the Ship with Jonah, being in a ſtorme, ſearch for whoſe ſake the ſtorme ariſeth.

When Manaſſeth was carried Captive into Babel, and there put in chaines, he ſoone found where the fault was, and he fell to confeſſion and prayers, humiliavit ſe valde. 2 Chro. 33.12.

The Church of God under the croſſe; ſaid,

Let us ſearch and try our wayes, and turne to the Lord.Lam. 3.4.

In health, liberty, plenty, eaſe, we find ſomething elſe to doe, we have no leaſure to ſearch our wayes, therefore God layeth his rod upon us; and when the ſmart of affliction doth make us weary of the world, and putteth us out of the way of our delights, then we can conſider, and try our hearts within us, and our wayes without us.

As Peter when he beginnes to ſinke, can cry for helpe: and the Diſciples in a ſtorme will awake their Maſter.

The heart muſt be firſt broken, and our ſtout ſtomack taken downe before we can enjoy the ſweet fruits of liberty.

Behold his ſoule which is lifted up is not upright in him: Hab. 2.4. Proud perſons have crooked ſoules, they do not look up, but like the woman that had the ſpirit of Infirmity, they are bent to the earth, to ſee how many they can overtake.

But ſickneſſe, diſgrace, impriſonment, will make our Buls of Baſhan as tame as Lambs, and then a poore mans tale may be heard.

We have ſeene examples of great fals in our time, and in them that ſtand now, and looke up where they did ſit, it is as eaſie a matter to behold as great a change of their hearts, as of their fortunes.

Truly, ſo do men riſe or fall indeed, as their heart riſeth or falleth; for an humble man keeps the ſame poſture alwayes, he knowes how to abound, and how to want, and no proſperity can ſoare him up higher, no adverſity can caſt him lower then his pitch, for his heart is not exalted.

2. Afflictions do ſerve to breed in us a conſcience and feare of ſinne, when we ſee what ſmart it bringeth; as here, it turned Iſrael out of houſe and home, it fired their City, and their holy Temple, and carried them away Captives to a ſtrange land, and fed them with the bitter bread of Baniſhment it filled their ſoules with the deſpite of the wicked, and the reproach of the proud.

This affliction ſaith unto them Sin no more leſt ſome worſe thing fall upon thee.

But who makes that uſe of ſickneſſe, impriſonment, diſgrace, to caſt it upon the merit of his ſin? that maketh the hand of God ſo heavie upon us, and that returneth judgement ſo often to us. But here Iſrael is brought to holineſſe by it, and let us miſtruſt our ſelves that we ſtand not in a ſtate of grace with God, except our affliction do mend us, and bring us to repentance of our ſins, and to holineſſe of life.

3. Afflictions do bring us to an awe and reverence of the worſhip of God, for they do declare God to be juſt, and not to be dallied with he is whetting his ſword, whileſt we are in our ſinnes, he is bending his bow, and preparing inſtruments of vengeance: he is ſtill turning over the Book of remembrance, wherein all our ſinnes are recorded, and peruſing the Inventory of his graces, which we have received in vaine, and of his gifts which we have abuſed, of his Talents which we have miſimployed, teaching us to feare him, and to ſeare all our wayes before him.

So David will be wiſer hereafter: Againſt thee only have I ſinned and done this evill in thy ſight.

Theſe three, humility, conſcience of ſinne, and of the Majeſty of God, will bring us to holineſſe of life, which is the way of peace, and it is good for Iſrael to be afflicted to come to his.

2 The Church here was the better for this affliction that they ſuſtained, even in their temporall eſtate.

1. In the reſtitution of their poſſeſſions; for it is a rule of truth, though it ſhew a very great imperfection in our judgement, as great corrupion in our affections.

Carendo magis quam fruendo, by waiting, rather then by enjoying, we come to know the true worth of Gods ſavours.

And that carendo by wanting, not ſo much in an ante-want, as in a poſt-want.

In an Ante-want, when we riſe from poverty to wealth, from baſeneſſe to honour, from labour to eaſe: commonly as our good, ſo our bloud ariſeth; and it is a great grace of God, if the riſing of our fortunes, be not the ſinking and falling of our faith and obedience to God; For many in low eſtate have been humble, whoſe pride in high eſtate have been importable: many in poverty have had tender hearts, who in wealth have turned great oppreſſours of their brethren; and many in labour have been content with a little, who in eaſe have growne reſty and idle.

But in a poſt-want, when men fall from wealth to poverty, from honour to the duſt, from eaſe to labour, then they can look back, and recompt the ſweetneſſe of theſe outward favours. Holy Iob hath two whole Chapters,

In one he confeſſeth his former eſtate, the fulneſſe, and the power, and the eaſe, and the glory thereof, he beginnes it with an optative.

O that I were as in monthes paſt, as in the dayes when God preſerved me. Job 29.

When his candle ſhined upon my head, when by his light I walked through darknes as I was in the dayes of my youth.

Few of us in health do feel the favour of God to us therein: few in wealth do taſte the ſweetneſſe of Gods open and giving hand: few content with their portion.

But in ſickneſſe every little mittigation of our paine, is ſweet, and we are ready to fall on our knees before God to thanke him for it.

In poverty, every almes given to us, thankfully received, and then if we were as in monthes paſt, how much better would we uſe wealth.

For Job in the next Chapter doth feel the change, and findeth bitterneſſe in it,Job 30. and he endeth that Chapter: My harpe is turned into mourning, and my Organs into the voice of them that weed.

Therefore, when we once come to want that which we formerly have poſſeſt, we whoſe ambitious deſires gave us no reſt, either to be thankfull for that we had, or content with it, would deſire no more then to be as in ſome monthes before, that God would but light that candle againe, and reſtore us to what we have loſt.

As in the ſpirituall ſtate of the ſoule, David that neglected the day of his ſalvation, which God gave him before his fall, and ſold it for a little carnall pleaſure; when he came againe to himſelfe, he only prayes,

Reſtore to me the joy of thy Salvation.Hoſ. 2.7.

And the Church revolting from God, remembreth her ſelfe, and ſaith,

I will go and returne to my firſt husband, for then was it better with me then now.

Therefore it is a great favour of God to his people, to reſtore them their owne poſſeſſions againe, that they may be as in yeares paſt: for now they having wanted them, do better know the favour of God then they did before in the uſe of them.

They would have eſteemed it a greater favour in their captivity, to have had but ſome eaſe of their burthens, ſome liber y to have eaten the fruites of their labours, in great miſeries every little breathing of eaſe is ſweet and comfortable: but here is a full reſtitution of them to their former poſſeſſions promiſed.

2 But here is much more promiſed, even dilatation of their borders, they ſhall have more then they had, they may call their place Rehoboth, as Iſaac called the Well when he had room to dig in.Gen. 26.21.

The Lord hath an open and a filling hand, even in this alſo, Multiplicat benefacere, here is Copioſa redemptio, copioſa reſtitutio.

For as it is another degree of favour to riſe from reſtitution to dilatation: ſo it may ſtand for a degree, that he enlargeth their bounds out of the poſſeſſion of their enemies, and giveth away their Land to his people.

Let no man charge God with injuſtice herein; for The earth is the Lords, and all that therein is; he giveth it where he will.

And Jeſus Chriſt his Son, hath promiſed the meek the inheritance of the earth; for by right none but the Elect are true owners of the earth; the ungodly are but intruders and uſurpers thereof.

Thus much added to their owne to make them more territory, and thus much taken from their neighbouring enemies the Edomites and the Philiſtims, and given to them, makes them gainers by their loſſe: their baniſhment was a ſowing in teares, this is a reaping in joy.

David was ſo reaſonable, that he only deſired of God, ſaying,

Make us glad according to the dayes wherein thou haſt afflicted us, and the yeers wherein we have ſeen evill. Pſ. 90.15.

God is a more bountifull giver, for he maketh his people glad; not only with that which they loſt, but with much more; he enpoveriſheth their enemies to enrich them, that they may take the labours of the people into their poſſeſſion.

Job would have wiſht no more then to be as he was in ſome months paſt,Job v 2.10. and God not only reſtoreth him what he formerly had, but he giveth him twiſe ſo much as he had before:

So the Lord bleſſed the latter end of Job more then his beginning: which Saint Gregory doth apply to the ſtate of the Church in the laſt day, when they ſhall receive full glory, both in their ſouls and bodies in his Kingdome.

For in things temporal this doth not alwayes hold, that God repaireth thus the loſſes of his children, neither do they expect it for they have learned how to want; but what wanteth in outward things, is reſtored to them in ſpirituall graces; in the gifts of patience and contentedneſſe, in thankfulneſſe, and the ſpirit of ſupplications.

2. Doctr. God puniſheth the enemies of his Church by thoſe againſt whom they have prevailed; for the houſe of Jacob ſhall be a flame, and the houſe of Joſeph a fire.

Not •••• ſubſtant are into fire and flame, as a Papiſt might prove as well out of this text, as he hath the corporeal preſence of Chriſt out of Hoc eſt corpus meum, this is my body, but by way of ſimilitute, and by reaſon of the effect that ſhall follow; for they ſhall conſume the houſe of Edom, whom God will make as ſtubble for them eaſie to take fire.

It was Balaams Prophecy of the people of Iſrael then in diſtreſſe.Num. 23.24.

Behold, the People ſhall riſe up as a great Lyon, and lift up himſelf 〈◊〉 a young Lyon; he ſhall not lye down till he eate of the prey, and drink the blood of the ſlain

Which was begun to be performed by Moſes, continued by Joſhuah, further proſecuted by David, fully accompliſhed by Chriſt,Pſ. 10.1, 2 whom God made to rule in the midſt of his enemies.

The Elect are built upon a rock in the ſea of this world; all the men of war that aſſault it, ſhall daſh themſelves in the end againſt this rock;Pro. 11.8. ſo Solomon, The righteous eſcapeth out of trouble, and the wicked cometh in his ſtead.

And again he ſaith,Prov. 21.18. The wicked ſhall be a ranſome for the righteous, and the tranſgreſſor for the upright.

The reaſon of this, is the equal law of Gods juſtice before mentioned, that as it hath been done by them, ſo it may be done to them, and that their reward may fall upon them.

For he will avenge the blood of his ſervants, and yeeld vengeance to his adverſaries,Deut. 31.43. but he will be favourable to his owne Land, and be merciful to his own people.

Even this alſo muſt paſſe for a further degree of his love, to overthrow the enemies of Iſrael by Iſrael; for not only this Prophet, but Balaam foretold it; even this particular.

Seir ſhall be a poſſeſſion for his enemies, and Iſrael ſhall do valiantly. Num. 24. 8, 19.

Out of Jacob ſhall he come that ſhall have dominion, and ſhall deſtroy him that remaineth of that City.

In Amoz God ſaith, I will ſend fire upon Teman, which ſhall devoure the palaces of Bozrah;Amoz. 1.1, 2 here Obadiah ſheweth what fire Amoz meaneth; the houſe of Jacob ſhall be that fire, and the houſe of Ioſeph that flame.

Both expounded in plain terms by the Prophet Ezechiel. Ezech. 25.24.

I will lay my vengeance upon Edom by the hand of my people Iſrael and they ſhall do in Edom according to mine anger, and according to my fury, and they ſhall know my vengeance ſaith the Lord.

And what God threatneth the temporal and carnal enemies of his Church, the ſame hath he alſo threatned to the ſpiritual enemies thereof, The God of peace ſhall tread Satan under your feet ſhortly. Rom. 16.20

It had been enough for us if God h •• trodden him under his own feet, but God will cover his enemies with ſhame and grief, as well as ſmart and pain.

All the Elect have their part in this victory of the world, for he that overcometh hath this promiſe, ſuch ſhall have power ever Nations, ſo that they ſhall rule them with a rod of Iron, Rev. 2.26. and as the veſſels of a porter they ſhall be broken.

Which promiſe doth aſſure the Church, that although here her enemies prevaile againſt her, yet her Spouſe, whoſe power ſhall put down all rule and all authority and power ſhall conquer for her, and ſhe united to him by her faith, ſhall by faith overcome all.

This admoniſheth u ,

1. Not to be troubled at the power and prevailings of the enemies of Gods Church, though we ſee and hear evill news daily, that toucheth us to the quick, and all them that love the peace of this Land, and the liberty of the Goſpel; for the Church of God, and the patrones of his truth are under the banner of Gods love, and their latter end muſt be peace; let us by daily prayers command them to the tutelary protection of God, and let him hear, vocem fidei, the voyce of faith, of thoſe that fight his battels, and vocem ſanguinis, the voyce of blood, of thoſe that die in his quarrel.

2. It furniſheth us with patince to tarry the good pleaſure of God, for when he ſhall ariſe, his enemies ſhall be ſcattered, and they that hate him ſhall fall before him; he hath promiſed his Church victory, and he will not ſuffer his truth to faile: Excellently is this comfort expreſt by the Prophet Iſaiah.

And therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted, that he may have mercie upon you; for the Lord is a God of judgment, Iſ. 30.18. bleſſed are all they that wait for him.

For the people ſhall dwell in Sion at Jeruſalem;Verſe 19. thou ſhalt weepe no more, he will be very gracious unto thee at the voice of thy cry; when he ſhall hear is he will anſwer thee.

And though the Lord give you the bread of adverſity, Verſe 20. and the water of affliction, yet ſhall not thy Teachers be removed into a corner any more, but thine eyes ſhall ſee thy Teachers.

3. The aſſurance which the Church of God hath in all this, The Lord hath ſpoken it.

They build ſure that build upon the word of God; for heaven and earth ſhall faile and periſh, but no word of God ſhall be unfulfilled.

Ye have a ſure word ſaith the Apoſtle, for God hath magnified his name, and his word above all things. This is my comfort in mine afflictions; Thy Word hath quickned me.

Remember thy Word unto thy ſervant upon which thou baſt cauſed me to hope. Pſ. 119.50 Verſe 49.

The beſt faith hath many fears and terrors joyned with it to ſhake it, and the faithfull do ſometimes want the feeling of the favour of God: we are directed here, like wiſe men, to let rather our underſtanding ſpiritually enlightned, then informed by ſenſe, govern us.

The naturall mans underſtanding is wholly led and inſtructed by the outward ſenſes; and as they ſuggeſt, that apprehends; when the ſenſe feeleth paine, the underſtanding apprehends cauſe of feare and grief, and ſtirreth the affections that way.

But the ſpirituall man doth not value Gods love by what the ſenſe feeleth, but by that which the Word of God ſuggeſteth.

In paine the fleſh ſmarteth, the ſenſe complaineth, and Satan ſaith, God hath forſaken thee: but the ſpirituall man ſaith no, for Gods Word ſaith, I will never leave thee nor forſake thee.

Therefore in all afflictions the ſoule of man hath no better remedy then to reſort to the Word, Thou art my hiding place and my ſhield; I hope in thy Word; this is the poole of healing waters, Gods Betheſda for all infirmities: and he hath ſent his Angels his Miniſters to ſtir theſe waters, by expoſition of the Word, exhortation and conſolation to heale the diſeaſes of his Saints.

VERSE. 21.

And Saviours ſhall come upon Mount Sion, to judge the Mount of Eſau, and the Kingdome ſhall be the Lords.

3. The means ordained for the performance of all this, Vid. diniſ. ſupr. pag. 182.

Mount Sion here doth ſignifie the whole Church of God in the two houſes of Jacob and Joſeph, as they are before diſtinguiſhed, that is the two Kingdomes of Iudah and Iſrael, as they were divided under Rehoboam: for Mount Sion was at firſt Caput imperii, the head of the Empire; the Saviours here mentioned are thoſe that God imployed for the reſtabliſhment of the ſtate of his Church: and that

Either in the procuration thereof,

Or in the execution of the ſame.

Firſt, In the procuration.

1. Cyrus King of Perſia hath the honour of the meanes of this favour: for God ſtirred up the ſpirit of Cyrus King of Perſia, Ezra 1 1 &c. and he confeſſeth that God, The Lord of heaven, gave him all the Kingdomes of the earth, and charged him to build him an houſe at Ieruſalem which is in Iudah, and therefore by Proclamation he gave a large Commiſſion to this purpoſe.

2. The chiefe Fathers of Judah and Benjamin had the ſame motion from God to undertake this deſigne. Verſe 5.

But Artaxerxes by a contrary Edict made this work to be given over. cap. 4.17.

3. Then God by the Prophecy of Haggai ſtirred up Zerubbabel and Ioſhua the ſon of Iozedek to attempt the work.

This alſo was oppoſed, and Darius then King of Perſia was ſolicited againſt the Jewes to hinder their building ſo.

4. Darius came in as a Saviour, to help the people, and confirmed the Decree of Cyrus, cap. 6. according to that he found in the ſearch of the Rolls, and the work went on, and the houſe of God was finiſhed, and dedicated.

5. Ezra moved Artaxerxes and prevailed, for a full grant both for the return of the people out of captivity, and for the re-eſtabliſhment of the worſhip of God at Ieruſalem.

6. Nehemiah mooveth Artaxerxes for the building again of the City of Ieruſalem, he prevaileth, and they go to work, and their enemies who by ſcornful ſpeeches and violent oppoſinges hindred their building,Nehem. 2. loſt their labour.

Theſe be the Saviours, who by procuration did advance this work of God in his Church,

2. By Execution, all theſe concurred.

1. Cyrus gave leave and meanes, ſo did Artaxerxes and Darius reſtoring them the treaſures of the Temple which Nebuchadnezzar had taken away, and arming them with full Commiſſion, for all the helps that might advance that work. 2. The Prophets of the Lord encouraged the work, and Ezra the Scribe prayed and wept and mediated with the Kings. 3. Zerubbabel Nehemiah and Joſhua, and the chief Fathers of the people laboured to haſten the execution of that work, and for this all theſe are called here Saviours, becauſe God uſed them as his inſtruments in his preſervation of his Church giving them the honour of his own proper appellation, for in the fitneſſe of the word, and in the fulneſſe of ſenſe, God only is properly, and by peculiar prerogative, capable of that great title, as himſelf hath laid claime to it.

I, Iſa. 43.11. Oſe. 13 4. even I, and there is no Saviour beſides me. And he gave this title to his Son, who thought it no robbery to be equall with God; for he ſhall ſave his people.

Theſe Saviours ſhall come upon Mount Sion to judge the Mount of Eſau.

By the Mount of Eſau, Edom, or the Idumaeans, the poſterity of Eſau is underſtood throughout this Prophecy, that people, who as you heard dealt ſo cruelly with their brother Jacob in his poſterity.

To judge this people, is to execute thoſe jugements upon them, which God hath in this Prophecy threatned, and elſwhere as you have heard from other Prophets, eſpecially that of Balaam and of Ezechiel, for God ſpoyled Edom by his people whom they preſerved.

And the Kingdome ſhall be the Lords, that is, God will declare himſelfe to be King in the government and protection of his Church, and in the victorious conqueſt of the enemies thereof; he will ſettle his Church and worſhip at Jeruſalem, as in former times; for then is God ſaid to have the Kingdome, when his word is a Law to his people to rule them, and when the people live in the obedience and awe thereof;

As appeareth performed by them of the returne from the captivity, who made a Covenant with God, and ſealed the ſame.

For we read that the children of Iſrael did aſſemble themſelves with faſting and ſackcloth,Nehe. 9.15 and earth upon them.

They ſtood up in their place and read in the book of the law of the Lord their God, one fourth part of the day, Ver. 3. and another fourth part of the day they confeſſed, and worſhipped the Lord their God.

Note here, how hearing and worſhipping are diſtinguiſhed; they do hear firſt, and thereby they learn to worſhip.

Then followeth their commemoration of the great mercies of God to their Fathers, which David calleth Gods mercies of old, and his former mercies; they do alſo to the praiſe of this mercy, confeſſe the tranſgreſſions of their Fathers.

Then they confeſſe their own ſins for which they were carried away captive, they acknowledge the juſt judgement of God upon them.

And now being reſtored again to their poſſeſſions, they make a ſure Covenant with God. cap. 10.

They entred into a Curſe, and into an Oath, to walk in Gods law, Verſe 29. which was given by Moſes, the ſervant of God, and to obſerve and do all the Commandments of the Lord, and his judgments and ſtatutes.

In particular they vowed,

Not to give nor take daughters to wife with ſtrangers, which I underſtand to be in reſpect of the difference of religion,Ver. 30. becauſe there can be no good marriage between Beleevers and Infidels, between the ſons of God and the daughters of men, between the ſons of God and the daughters of Belial, that was the ſame that firſt corrupted the old world, and at laſt followed the floud; God is not acknowledged King where ſuch marriages are.

2. For obſervation of the Lords Sabbath they covenanted to keep it ſtrictly, and not to buy any thing of the people of the Land on that day; for where the Sabbath is not kept, there God is not acknowledged King.

3. For forgiving of debts every ſeventh yeere, which was a Judicial conſtitution, and did onely binde them; yet the equity of that conſtitution remaineth in the Church, that men ſhould lend freely; and where there is no ability of repayment extremity muſt not be uſed, if God be our King.

4. They charged themſelves yeerly every man with the third part of a Shekel for the maintenance of the ſervice of the houſe of God; for God is denyed his kingdome there, where his holy worſhip hath not fit maintenance to ſupport it, from every perſon according to his ability; for they conclude, we will not forſake the houſe of our God. Verſe 39.

And this they vowed to performe.

1. In the maintenance of the material Temple. 2. In the juſt proviſion for the Offerings of all ſorts to be made unto God there. 3. In the true payment of Tythes for the maintenance of the Levites that ſerved at the Altar.

This was the ſumme of the Covenant which the people made with God, and bound themſelves by a Vow with a Curſe to obſerve it, as the Apoſtle ſaith, taking God to record againſt their ſoules, if they obſerved it not, that the curſe of God might come upon them. And they ſealed this Covenant to binde themſelves the more; yet was all this no more then they were bound before to do by the Law of God; yet they vow to make the bond greater.

This is the literall and Hiſtoricall Expoſition of theſe words: the learned Interpreters of this Prophecy have well conceived that this Prophet, this Seer, did look further into the purpoſe of God for his Church; and they ſay that

Mount Sion doth here alſo ſignifie the whole Church of God,De civ. Dei l. 18.31. all the world over.

Saint Auguſtine underſtandeth by Mount Sion the Church of the Jews, and by Edom the Church of the Gentiles, and meeting with an ill tranſlation, and not underſtanding well the originall, he perverteth the meaning of the Prophet, as if the ſalvation of God ſhould go out of Sion to the Edomites, whereas there is a plaine prophecy of judgement againſt Edom in particular: and therefore Edom whom God did threaten to deſtroy utterly in this prophecy, cannot be a figure of that part of the Church which was by the preaching of the Goſpel to be gathered together out of the Gentiles.

Lyranus gives another expoſition; for by Sion he underſtandeth Jeruſalem, by the Saviours he underſtandeth S. Peter and S. Paul, and the chiefe of the Apoſtles as he calleth them; by the Mount of Eſau, he underſtandeth Rome, and by judging the Mount of Eſau, he underſtandeh their application to Conſtantine the firſt Chriſtian Emperour, who ſetled Chriſtianity in the Romane Empire.

And by the kingdome which ſhall be the Lords, he underſtandeth that Rome ſhall be head of the Church; for that point of learning they can collect from all texts, to make the Church of Rome the onely true Church.

I like nothing in that expoſition, but his reſemblance of Rome to Eſau, for that doth fit moſt properly; for they are the perſecutors of Iacob, even of all true worſhippers; and God hath promiſed them a deſtruction; The mouth of the Lord hath ſpoken it.

Maſter Calvin hath a learned obſervation upon this place for underſtanding it of the ſtate of the Church under the Goſpel; he ſaith, that theſe Saviours here ſpoken of, are but miniſteriall, and ſo this place pointeth out the Meſſiah, to whom theſe Saviours are ſubordinate.

For the expected Meſſiah is ſuch a one, as by whom all the other Saviours are ſent, and for whom all others work, whom all others do ſerve, and obſerve.

And this is the extent of this prophecy, in the judgement of M. Calvin: Iunius and Arias Montanus, that Chriſt ſhall leave in his Church his Apoſtles and Miniſters of the Goſpel to ſhew to men the way of ſalvation in ſuch ſort, a that the Kingdom of God ſhall be advanced in the Church, God ruling by his Word.

Others by Saviours on Mount Sion judging the Mount of Eſau, underſtand the laſt and finall judgement, wherein the Saints ſhall judge the world, and then the Kingdome ſhall be the Lords; of which S. Paul ſaith,

He ſhall deliver up the Kingdome to God, even the Father, when hee hath put downe all rule, and all authority and power.

I like thoſe expoſitions that take the wings of a Dove, and fly to the uttermoſt part of the text, & non relinquit locum ſurely this is Gods promiſe to his Church, that it ſhall judge the world.

The parts of the Textare three.

1. A gracious promiſe to Mount Sion concerning it ſelfe, Servatores Saviours. 2. A further promiſe concerning their enemies: Iudicabunt Montem Eſau, ſhall judge the Mount of Eſau. 3. The iſſue and effect of both: & regnum erit Jehova, the Kingdome ſhall be the Lords.

1 Saviours ſhall come upon Mount Sion.

This gracious promiſe revealeth to us a comfortable and cheerfull doctrine; that God howſoever he puniſheth, yet he ſtill loveth his people.

Which is thus proved.

1. Becauſe God doth not look downwards upon his people, to ſee what they do deſerve, but he looketh upward to the decree of his owne Election, and the councel of his will.

If God ſhould look downwards toward men, even to his Elect, who could ſtand in his ſight? he looketh with pure eyes, and he found imperfection in his Angels.

Moſes hath cleared this point to this people of Iſrael: For thou art an holy people to the Lord thy God: Deut. 7.6.7, 8. the Lord thy God hath choſen thee to be a ſpeciall people to himſelfe, above all people that are upon the face of the earth.

The Lord did not ſet his love upon you, nor choſe you, becauſe you were more in number then any people, for ye were the feweſt of all the people, but becauſe the Lord loved you.

From this fountain of his love did flow, all thoſe ſtreames that made glad the City of the great King. as

Albeit they were few in number; yea, very few, and ſtrangers in the Land: and walked about from Nation to Nation, Pſa. 105.12. from one Kingdome to another people:

Yet ſuffered he no man to do them harme, but reproved even Kings for their ſakes; ſaying, Touch not mine Anointed, and do my Prophets n hor me.

Therefore let all afflicted conſciences, which are overcharged with the burthen of their ſins, Look up to th ſe hills from whence their helpe cometh, Let them 〈◊〉 Chriſt biddeth, Lift up their heads.

Let them chide themſelves as David did; Why are thou caſt downe O my ſoule? the remedy is, hope in God, Pſa. 43.5. he is the health of my countenance, and my God.

Faith and Feare worke together: Faith doth take up the decree of Election, and the juſt is bold as a Lyon.

Feare looketh down upon the corruptions of nature and propenſion to ſin, and trembleth under the mighty hand of God; and the more we feare, the faſter hold we lay, and the ſurer we tread on the ſteps of that ladder by which we ſcale heaven.

Thereupon doth the Apoſtle give this precept, Make your Calling and Election ſure; that is, having a ſtrong faith of theſe; and then the many failings in your obedience, your lapſes and relapſes into ſin, may breed your grief, they cannot bring forth deſpaire.

2. The decree of God is a ſecret, and peradventure Satan will ſuggeſt that thou art not within this decree.

Therefore God hath revealed his decree to his Church, and ſealed it with gracious promiſes, for ſo Moſes ſaith to Iſrael.

Becauſe he would keep the word which he had ſworne unto your Fathers. Deut. 7.8.

This Oath as we doe learne from old Zachary in his Bendictu hath two branches.

One concerning God,

Another concerning his people.

The Oath which he ſwore to our father Abraham that he would give unto us, Luk. 1, 73: that we being delivered from the hands of our enemies might ſerve him without feare, &c.

1. God bindeth himſelfe by his Oath, to deliver his Church from their enemies.

2. The ſame Oath bindeth him to the procuration of his owne ſervice for us; for onely he muſt grant ut ſerviamus, that we may ſerve; by him we are liberati delivered; for we cannot thinke a good thought without him.

In him we live and move; and Chriſt ſaith, Sine me nihil poteſtis facere, without me you can do nothing.

This promiſe of God to his Church he hath ſealed, by giving to us the ſpirit of promiſe, which ſpirit he hath dedoſited in his Church, to abide with it for ever; and he hath given to all the Elect of God his Spirit, the earneſt of his Covenant: this ſpirit ſerveth for a light in us to diſcerne our ſalvation afar off.

For a witneſſe to teſtifie to our ſpirits, that we are the ſons of God.

And God is faithfull, he will not ſuffer his truth to faile.

This alſo doth ſettle the faith of the Elect in all the tribulations of life. I am the ſonne or daughter of God; I know it by the ſpirit which he hath given me, which leadeth my underſtanding into the way of truth, which converteth my affections, and frameth them to his love, which directeth my ways and ordereth them to his obedience: this ſpirit doth teach me to lay hold on the promiſes of grace, and to challenge my part in them: theſe promiſes do lift me up as high as to the decree of my Election, and therefore I will not feare.

David goeth farther; I am thine, O ſave me: for the intereſt that we have in the love of God, doth ſend us to him for ſalvation.

2. Though God love his people, and have all power in his hand to ſave them, yet he doth uſe meanes, and raiſeth up out of themſelves Saviours.

The providence of God worketh by meanes, even from amongſt our ſelves, to effect our preſervation.

1. Becauſe his immediate operations are full of terrour, and therefore we cannot ſo well endure them: therefore the people prayed Moſes to ſpeak to them, and deſired that God might ſpeak no more to them.

The Angell that brought word to Mary, that ſhe ſhould conceive a Sonne by the Holy Ghoſt, began his Meſſage with Feare not.

The Angel that proclaimed the birth of Chriſt to the Shepherds, ſaid to them, Feare not.

We have ſo much cauſe to feare in reſpect of our own unworthineſſe, that if God did not abate ſomewhat of the ſplendour of his glorious Majeſty by the employment of means familiar to us, we could not abide it.

2. God uſing weake meanes, to effect his will doth magnifie his owne ſtrength; For his ſtrength is made perfect through weakneſſe.

Whereby we are taught

1. To content our ſelves with the meanes, in the wiſdome of God ordained for our preſervation, not expecting miraculous and extraordinary ſubventions.

The rich mans brethren ſhall not have a Preacher come to them from the dead,Luk. 16.27. &c. to give them warning that they come not to that place of torment where their brother is.

They have Moſes and the Prophets, let them hear them.

God that ſent his ſpirit on the Apoſtles, could have done ſo upon the whole Church; and when the Eunuch was reading Iſaiah in his Chariot, he could have opened his underſtanding to have known what he had read, but he choſe rather to uſe the Miniſtry of an Apoſtle, and therefore he command Philip to joyn himſelfe to that Chariot, and by him he taught and baptized the Eunuch.

So was Cornelius directed to Peter, to be taught by him what he ought to doe.Act. 10.16.

And to the Apoſtle Chriſt ſaith, qui vos audit, me audi, he that heareth you heareth me.Lu. 10.16.

2. This teacheth us, looking on the weak means which God ordaineth for the good of his Church, not to reſt in them, but beyond them to look to that high wiſedome and power by which thoſe meanes are enabled, for the Church of Rome hath overſhot that way.

Iohn when an Angel talked with him, was ready to worſhip him, we are naturally prone to give undue honor to the means, becauſe we are more led by ſenſe then by faith.

But the faithful muſt walke by faith, not by ſight; from this ſenſuall and carnall eye upon the meanes: the honour of God is given in the Church of Rome to the Mother of our Lord, to Angels, to Saints, yea to very Images and Pictures, and ſo Idolatry is committed.

Therefore Peter and Iohn, after they had raiſed the Criple that lay at the Porch of the Temple, finding the people amazed, and feating leaſt and carnall opinion might wrong the glory of God, pre •• n •• d any undue aſcriptions to themſelves, and directed them where to faſten them;

Ye men and brethren, why marvel ye at this? or why look ye ſo earneſtly on us, Act. 3.12. as though by our own power, or bolineſſe, we had made that man walk; he attributeth this work to Jeſus his name, through ſaith in his name hath made this man ſtrong.

3. We are taught to give honour to all the meanes of God, ordained and uſed for our good; you ſee that God himſelfe doth ſo; for although none but God is properly a Saviour, yet he hath given the honour of that great attribute, to the meanes of his peoples ſafety, and calleth them here by the name of Saviours.

This Title he giveth to thoſe temporall deliverers, who ſaved Iſrael from the hande of their enemies; So O hniel is called a Saviour, and Ehud hath the ſame title.

And I ſhua was a Saviour,Judg. 3 9. ves. 15. he had even the name of Chriſt of whom he was a Type.

The Miniſter of the Goſpel have this high title alſo given to them.

S. Paul to Timothy; So doing, thou ſhalt ſave thy ſelfe, and thoſe that hear thee.

S. Iames, If any man erre from the truth, and another convert him, let him know that be ſhall ſave a ſoule from death, ſo the Layman may be a Saviour too.

S. Iude derecting his Epiſtle to all at large that are ſanctified by God the Father, and preſerved in Ieſus Chriſt, and called, admoniſheth them;

1. To build up themſelves in the moſt holy faith, praying in the Holy Ghoſt, &c. 2. And of ſome have compaſſion, making a difference.

And others ſave with feare, pulling them out of the fire. Jude 16.22.23. 1 Cor. 7.14

Alſo the Apoſtle ſaith; The unbelieving husband, is ſanctified by the wiſe, and the unbelieving wife is ſanctified by the husband.

So Chriſt to his Apoſtles, whoſoevea ſins ye remit, they are remitted.

We do all know that all thoſe be but the meanes by which God worketh, and yet they are graced with the attributes and effect of him that uſeth them.

At his day God hath left no other outward meanes of ſalvation but by our Miniſtry, if we be not your Saviours, you cannot be ſaved: he that employeth us in this great ſervice, and honoreth us with his owne Title, will both ſee, and avenge the contempt of his Meſſengers.

The eye of the world is too much fixed on the earthen veſſels, and regardeth little the treaſure that is ſent therein.

Gods owne people did offend that way, in neglect of Gods Prophers, who were ſent from God to them, and it lay heavie upon their conſciences, and they felt the ſorrow and ſmart of it upon themſelves and their children.

Ezra prayeth and conſeſſeth.

We have forſaken thy Commandements which thou haſt commanded by thy ſervants the Prophets. Ezra 9.10.11. Dan. 9.6 10.

Daniel prayeth and confeſſeth.

Neither have we hearkened to thy ſervants the Prophets, which ſpake in thy name.

The great preſerver of men, uſeth the Miniſtry of men for the ſalvation of his people; to us hath God committed the Miniſtry of reconciliation, as if God by us did ſpeak to his Church.

Your faith is begunne in you by our Miniſtery, and we exhort you to encreaſe more and more, as you have received of us how you ought to walke,1 Theſ. 4. 1 1 Theſ. 3.20. and to pleaſe God; therefore,

Deſpiſe not prophecying;

The Grecions in St. Pauls time called preaching fooliſhneſſe; but he ſaith that God by this fooliſhneſſe of preaching ſaveth uch as do beleeve.

The reaſon why God giveth this honour to the meanes by which he worketh any good to his Church, is;

To inſtruct us by his example to do the like; for thus it muſt be done to the man whom the King will honour.

Haman thought theſe five things neceſſary to expreſſe the honour of a King, done to a ſervant that he delighted in.

1. That he be cloathed in royall apparell, ſuch as the King uſeth to we are. 2. That he be ſet on the horſe that the King rideth on. 3. That the Crowne Royal be ſet upan his head. 4. That this be done to him by one of the Kings moſt Noble Princes. 5. That be proclaime before him, that he is one whom the King will honour.

The Apoſtles, and their ſucceſſors have all this honour done to them.

1. That apparell which the King uſeth to we are is put upon them, for he giveth them his owne attributes; he calleth them Teachers and Paſtors and Saviours of his Church.

2. He ſetteth them upon his own horſe, for they ride upon the wings of the wind; the wind is the Holy Ghoſt alae ſpiritus, the wings of the ſpirit, by which it flieth over the Church, be the two Teſtaments, which holy men wrote as they were inſpired;

They ride proſperouſly becauſa of Truth, Meekneſſe and Righteouſneſſe.

Propter veritatem quam pradicant, Pſa. 45 4. propter manſuetudinem qua pradicant: propter juſtitiam quam parturiunt

Thirdly the Kings Crowne is ſet upon their heads: for the people of God whom they teach and convert are their Crown.

For what is our hope or joy or crown of rejoycing? 1 Theſ. 2.19. Are not ye in the preſence of our Lord Jeſus Chriſt at his coming?

4. This is put upon us by the moſt noble of all Gods Princes, even the ſon of God himſelfe who ſendeth us abroad and ſaith, Go unto all Nations.

5. He proclaimeth this, Sicut miſit me Pater, ſic ego mitto vos, as the father ſent me, ſo ſend I you; not onely ſending us forth to do his work, but in ſome meaſure alſo to partake of his honour, as embaſſadours of Princes are received and eſteemed honourably for their ſakes whom they repreſent.

This the Apoſtle confeſſed to the praiſe of the Galatians, Gal. 4.14. that they received him as an Angel of God, even as Chriſt Jeſus.

God hath left no other Saviours upon Mount Sion his Church, but his faithfull Miniſters, therefore;

1. We are taught to make conſcience of our holy imployment, to be faithfull in it, that neither by our negligence in preaching, nor by unſound doctrine, nor by our evill example, we become deſtroyers of our brethren; for we are all Gods Miniſters, and the Chaplains of Ieſus Chriſt: who will call us to ſevere account of the Talent which he hath committed to our truſt. 2. The people committed to our paſtorall charge, are taught where to ſeek ſalvation, and from whom to require light.

The Coloſſians may call upon Archippus to look to his charge, and the Miniſter Archippus may call upon them to walke in the light, ſaying; To you is this word of ſalvation ſent. Be ſwift to heare; againe, take heed how you hear, and ſee that ye be not hearers only, deceiving your own ſoules.

Thank God, that by men like your ſelves, he corrects the hearers, and cometh downe to you, and preacheth to you the way of ſalvation, and howſoever you eſteem of our perſons, touch not our calling, for that is holy and heavenly.

2. To judge the Mount of Eſau.

This part of the Promiſe doth concern the enemies of Gods Church, and ſeeing thoſe Saviours ſhall not only have imployment to preſerve the Church, but they ſhall alſo have power of judgement to deſtroy the enemies thereof: We are taught,

That the enemies of the Church ſhall not alwayes prevaile though they do ſtand it out long, but the Church of God at the laſt ſhall have the Victory.

The blood of Abel ſhall judge Cain, for it crieth unto God out of the earth againſt him, and Cain ſhall ſmart for that murther whileſt he liveth, and God ſhall give another ſon for Abel whom Cain ſlew.

Iſrael is a full example; for being in the Land of Egypt in the houſe of bondage, they had a promiſe to keepe them in heart:

And the Nation to whom they ſhall be in bondage I will judge ſaith God, Act. 7.7. and after that they ſhall come forth and ſerve me in this place.

The Jewes by reaſon of Hamans plot againſt them, were in great danger. It is ſaid,

The King and Haman ſate down to drink, and the City of Shuſhan was perplexed. Heſt. 3 15.

But God tumed their mourning into a feaſt, and Haman died upon his own tree: and the diſtreſſed Jewes had one Holy day the more for that.

Zenacherib a troubler of Iſrael dyed a great many of deaths; for neither could the priviledge of the place, the Temple of his God, nor the ſervice that he came to do there, nor the god of the Temple protect him from death, and which was moſt fearefull and grievous to him, his own bowels rebelled againſt him, and they to whom he had been the author of life, were the miniſters of his death; Adrameleeh and Sharezar his ſons ſlew him with the ſword.

For you have heard that though Iudgement begin at the houſe of God, it doth not end there, ſo David;

Marke the godly, and behold the juſt., for the end of that man is peace, whatſoever all the reſt of his life be; and we truly ſay,

All is well that ends well.

Chriſt to his Diſciples,Mat. 10.16.22. Behold, I ſend you as Sheep in the middeſt of W •••• , &c.

But he that endureth to the end ſhall be ſaved.

The Apoſtle ſaith, We are more then conquerors; Rom. 8.37. Conquerors overcome by force and ſtrong hand, or ſome cunning ſtratagem; the Saints overcome by patience, and weary their perſecutors with their ſufferings: for

Vincit qui patitur.

The reaſon of this happy end of the labours and ſorrows of the Church is,

1. That the narrow way to glory may be frequented; for who would put himſelfe to the rugged ſeverity of a ſtrict life, into the hatred of the world, to make himſelfe as the way of the ſtreet for the proud to go over him; if he did not perſwade himſelfe, that his heavines ſhould endure but for a night, and that he ſhould have joy in the morning?

No, there is not heavineſſe all night; for the ſerants of God do beleeve to ſee the goodneſſe of God in the land of the living.

And this is that ſame, Carmen in nocte, Song in the night that David ſpeaketh of; Laetitia in tribulatione, joy in tribulation, as S Auguſtine doth expound it.

And thus doth God comfort the Church often by taking away either perfidious and unſound friends, that live in the Church to betray it: or by removing corrupt and bribing retailers of preferments in Church and Common-wealth: or by committing of cruel and unmercifull oppreſſions of their brethren, as bad at the task-maſters of Egypt to lay b rthens upon them to keep them down; this is ſome refreſhing to the Church of God to behold this juſt hand of God againſt the ungodly of the earth, and it is earneſt of that purging of his floare when he will f n away the wicked at the duſt and chaff of the earth. For when the wicked periſh there is joy.

2. Another reaſon is becauſe God will have the enemies of his Church know that their power i borrowed, and he that lent it to them, can re ••• e it to himſelfe; and extinguiſh it in them at pleaſure.

So Chriſt told Pilate that he could have no power againſt him, except he had it from above, whereupon grows that conſolation of the Church, fe •• me thou that 〈◊〉 kill 〈◊〉 body, and can go no fu ther.

The wicked are compared in reſpect of their tumultuous rage, and the manifold ſcourges of their wicked attempts againſt the Church to the raging of the ſea; the compariſon doth hold out thus far; God hath ſet this ſea bounds and the proud waves may come thus far and no further; ſo hath God limited the fury of his enemies, and ſet them their non ultra no further.

The uſe which the Church maketh of this experiment, is,

1. It taketh away feare of outward enemies. Feare of man is a dangerous preturbation, and ſuch as endangereth faith, againſt which Chriſt giveth his Diſciples warning: Let not your hearts be troubled nor feare.

Quid timet hominem homo in ſinu dei poſitus? tu de illius ſinu non cadere potes quicquid ibi paſſus fueris ad ſalutem valebit non ad perniciem. Aug.

Scripture ſetteth forth the power of the outward enemy in theſe and ſuch like phraſes; there is rugitus Leonis, the roaring of the Lyon; there is unguis Leonis, the Lyons paw; there is cornu Ʋnicornium, the horne of the Unicornes; there is pes ſuperbiae, the foot of pride; there is oculus nequam, an evill eye; there is manus violenta, a violent hand, and iniquitas manuum, the iniquity of the hands; os ſepulchrum, the mouth an open ſepulcher; and venenum aſpidum ſub labiis, the poyſon of aſpes under the lips.

The mercies of the wicked are cruell, but I will not feare what man can do unto me.

Multos in ſumma pericula miſit. Venturi timor ipſe mali fortiſſin ••• ille eſt Qui promptus metunda pati. The feare of evil to come hath endangered many; he is the moſt valiant that is ready to ſuffer what is feared.

2. It tryeth our faith; Chriſt ſaid to Peter, Cur times exiguâ fide praedites when he ſo felt himſelfe ſinking in the waters, God promiſed I will not leave thee nor forſake thee. Do we beleeve him? Dare we truſt him? as Chriſt. Do you beleeve in God? beleeve alſo in me.

2 My brethren, count it all joy when you fall into divers temptations. Jam. 2.

3.Knowing this that the trying of your Faith worketh patience.

4.But let patience have her perfect work, that ye may be perfect and entire wanting nothing. 1 Pet. 1 7.

That the tryall of your Faith being much more precious, then of gold which periſheth, though it be tryed with fire might be found unto praiſe and honour and glory, at the appearing of Ieſus Chriſt, &c.

3. This ſetteth before our eyes the great appearance that our enemies ſhall make before us, either in this world, when our eye ſhall have our deſire on them that hate us, or in the laſt day when the Saints ſhall judge the world; which ſerveth to admoniſh us with the Prophet, To commit our wayes to the Lord, and to truſt in him, for he ſhall bring it to paſſe.

Excellent is the ſtory of Eliſha, whom the King of Syri ſent an Army to take, and they beſet Dothan where he lodged; but Eliſha prayed, and God ſmote the whole Army with blindneſſe, and he whom they ſought offered himſelfe to them to be their guide, and he brought them into Samaria, and then God opened their eyes, and they ſaw themſelves in the hand and power of their enemies.

Thus doth God blind the eyes of the enemies of his Church, and when ther malice is at the height, they find themſelves ſet at the Barre to be judged by his Saints; then Iacob ſhall judge the Mount of Eſau.

Methinkes I ſee the great appearance of the boiſterous Tyrants of the earth, whoſe eyes did ſparkle fire in the faces of Gods ſervants, whole tongue ſpake proud words, whoſe foot trode upon Gods Saints, whoſe hand ſpared them not, whoſe countenance darted againſt them ſcorne and diſdaine, and whoſe ſwords were made drunke in the bloud of Gods Holy ones;

With what a feareful trembling, and horrible dread they come to this judgement againſt their wils, where they ſhall ſee the Saints all in long white robes, like a flock of ſheep that come from the waſhing: in whoſe glorified faces they ſhall behold their owne ſhame and diſhonour: in whoſe place and joy, they ſhall behold the bloudy perſecution wherewith they have oppreſſed them in their life, and in whoſe ſetled happineſſe they ſhall read their doom of eternall woe.

And as Saint Peter ſaith: How ſhall the wicked and ungodly appeare; there needs no more evidence againſt them, bring them to judgement, and that ſight ſhall convince them,

3. The iſſue and effect of all; And the Kingdome ſhall be the Lords.

This is the proper fruite of our deliverance from the hands of our enemies, that the Kingdome of God may be eſtabliſhed on earth in Gods Church.

1. For ſo long as the enemies of God do tyrannize and fill all with their groſſe actions; the face of the Church is covered, the Temples of God are defiled, and demoliſhed, the worſhip of God ſeeketh private corners, and ſheweth not it ſelfe, the Saints of God fly from the Sword of Perſecution, wandring here and there, from one Nation to another people: and it is hard to ſay where the Church of God is.

During the perſecution under the cruell Emperours, till Conſtantine aroſs, and reſtored the Kingdome to God, the Kingdome of God on earth was not aboliſhed quite, but it was in ſome ſort inviſible; not that it was then hidden from all the faithfull, as it was from the world; therefore concerning the inviſibleneſſe of this Kingdome, we do affirme,

1. That though this Kingdome of God be ſo eſtabliſhed on earth, that the ga ••• of hell ſhall not prevails againſt it: becauſe God gave to his ſon that asked him, the he •• hen for his inheritance, and the utmoſt part of the earth for his poſſeſſion. And Chriſt promiſed to give the Holy Ghoſt to his Church to abide with it for ever 〈◊〉 ye at ſometimes the faithfull may be ſo few in number, and they ſo ſeparated one from another, in the purſuit of their ow •• ſ ••• ty, that the world cannot eaſily diſcome the face of a Church.

This, ſome of the Church of Rome have confeſſed, affirming that about the time of Chriſts paſſion, and the diſperſion of his Diſciples, the •• true faith remained onely in the bleſſed Virgin Mary.

But untruly 〈◊〉 the Diſciples, though they fled from the perſecution of that time, they fled not fro •• the aith of Chriſt.

But was it not ſo in Eliahs time, when he knew of no more but himſelfe alone, that ſerved the true God? yet God had knees that had never bowed to Baal, even then.

2. We affirme that Satans Kingdome may ſo farre dilate it ſelfe in power and ſpreading, that the externall government of the Church may ceaſe, the ſucceſſion of Biſhops and Paſtors may be interrupted, the Diſcipline of the Church hindered, and the outward exerciſe of Gods Worſhip ſuſpended; the ſunne of righteouſnes may ſuffer ecclipſe, and thus much the Rhemiſts do confeſſe, in their notes upon 2 Theſ. 2.2.

3. That which the common opinion doth embrace for the Kingdome of God, may be Satans Kingdome, whoſe doctrine is poiſon, whoſe paſtors are wolves in ſheeps cloathing, whoſe children are baſtards of the Strumpet of Babylon.

This appeares in the Church ſtory, for when Rom forſook her firſt Love, and began to turne ſaith into faction, and religion into carnall policy, to eſtabliſh a t anſcendent greatneſſe on the face of the earth, and to tyrannize over all that ſtood for the truth revealed in the word, then was the candle of the Church put out ſo farre as they could prevaile, and the word of God the light of our ſteps was taken away from the people.

Then did the faithfull ſubjects of Gods Kingdome hide themſelves from the ſword, and the fire, and the ſundry perſecutions which Rome deviſed to oppreſſe them: then their hereſy paſt for truth commonly: their uſurpers for lawfull Biſhops: their mercenaries for Paſtors: their legendes for Goſpel, and they boaſted themſelves the only true Church of God, and Spouſe of Ieſus Chriſt.

And when by the miniſtry of Dr. Lurher the Church began to lift up the head againe, and that one ſingle man oppoſed the Pope: and was a burning and ſhining Lampe, to whoſe light many dayly reſorted, we ſee that ever ſince that time the Church hath come more and more in ſight, and growne both in number and ſtrength.

Kings have been nurſing Fathers, and Queens have been Nurſes, and the Kingdom of God hath been gloriouſly advaanced on earth.

Then did England caſt off the yoak of Rome, and God cauſed a light to ſhine in darkneſſe, and ever-ſince a face of the Church hath appeared, gathering more and more freſh beauty: and now we may ſay truly of our times, the light never ſhone more clear in this Land then now it doth; never more learning, and never more communicated then now.

But beloved this will not ſerve our turne, God muſt have as well a rule of our hearts, as of our eares, of our hands as of our heads.

Let us look to our example in my Text: when God had reſtored this people to their land, they eſtabliſhed his Kingdome.

With publick Aſſemblies, with faſting and humbling of themſelves before God, with confeſſion of ſinnes, with weeping and mourning, with ſolemne Vowes to performe all the Commandements of God;

They ſpent their time not all in hearing, but in worſhipping alſo of God.

They vowed not to make any marriages with ſuch as were no profeſt ſubjects of the Kingdome of God, ſuch as was the marriage of Solomon with King Pharaohs daughter.

They vowed to keep the Sabbath holily to the ſervice of God, to deale charitably with their poor brethren.

To honour God with their riches, ſetting apart a portion to maintaine the worſhip and publick ſervice of God.

And all this muſt we do if we will advance the Kingdome of God amongſt us, not only in outward profeſſion, but in inward ſubjection.

You may know a true ſubject of Gods Kingdom by his walk, and by his pace; for he walketh,

1. Circumſpectly, fearing danger before him to meet him, behind him to follow him, above him to preſſe him downe, under him to blow him up, temptations on his right hand, provocations on the left hand: therefore he loſeth no time, but redeemeth it to the ſervice of God.

2 He walketh in holines, as in the ſight of God who ſearcheth the hearts and reines, and cannot be deceived with falſe ſemblances and emptie ſhadows, and ſeemings of falſe and hypocriticall ſhewes, but requireth truth in the inward parts.

He walketh in righteouſneſſe, that is, in the obedience of the Second Table of the Law, living in the practiſe and exerciſe of his knowledge, to the uttermoſt of that meaſure of grace that is given to him, as it becometh the Saints.

For theſe know that they were therefore delivered from the hands of their enemies that they might more freely attend the ſervice of God, and the ſaving of their own ſoules.

Amongſt ſuch as theſe God reigneth and hath put on his glorious apparrel, and is acknowledged God as their King.

Idolatry and falſe worſhip doth unking and dethrone God, and treſpaſſeth the majeſty of our King, ſwearing and blaſphemy maketh the name of God (which is the ſafety of his ſubjects, for our help is in the name of the Lord) like to a broken hedge.

Breach of the Sabbath, which is Gods holy day, is a treſpaſſe againſt his moderate prerogative, claiming ſome part of our time for his publique ſervice and the exerciſe of Religion.

Contempt of the word is a treſpaſſe againſt the Lawes of this kingdome.

Injury in any kind to our brethren, is breach of peace amongſt the ſubject of this kingdome.

Gluttony, drunkenneſſe, pride, be waſtfull ſins, and conſume the outward treaſures thereof, and they alſo ſeem to quench the Spirit of God, and to kill all good motions in our ſelves and others.

Let us remember our prayer, adveniat Regnum tuum, Let thy kingdome come; And ſeeing God hath graciouſly eſtabliſht a Church amongſt us in peace, which he hath watered with early rain in the firſt coming thereof in this Land, and with a later raine in the Government of two incomparable Princes, truly called defenders of the Faith againſt Hereſie and Schiſme.

Let the kingdome be the Lords, let our obedience to his Law bear witneſſe of our Faith: and let our peace, amongſt our ſelves give teſtimony of our charity, and let us walk all one way like the horſes of Pharoahs chariot: let us all fight as one man againſt ſin and Sathan, againſt the Devil and the Pope, tanquam acces ordinata. For if the Lord be our King, we ſhall have cauſe to be glad thereof. For

Bleſſed are the people that are in ſuch a caſe, bleſſed are the people that have the Lord for their God.

2. Let us look as farre as we can by Saint Pauls proſpective: there will be a time when Chriſt our grand Captaine ſhall overcome all his enemies, even death, which is the laſt enemy; and then ſhall he deliver up the kingdome to God, even his Father; then Iſrael ſhall have judged Eſau, the Church the world

Then Chriſt reſigneth his office of a Mediator, and then God is all in all. For then all his enemies ſhall be in priſon in the chains of darkneſſe; all his Elect ſhall be faſtened together, and united with Chriſt their head in glory; God ſhall then have none to conteſt with him for ſway and domination: his glory ſhall then be great in the Salvation of his Church, and in the Victory of his enemies.

Thus have I in a few months gone through this ſhort but full and pithy Prophecy of Obadiah; I know with what great comfort, light, and delight, in mine own meditations, I hope not unprofitably for you.

If you deſire many houres work in a few minutes of time, this is the Analyſis of it.

It was divided into two parts 1. Titulus, the Title, 2. Vaticinum, the prophecie.

1. The Title ſhewed, 1. Whoſe: Obadiah. 2. What.

1. Whoſe, Obadiah.

Doctr. God ſtirreth up his ſervants the Prophets to give warning of the Anger to come.

2. What: a Viſion.

The faithfull Miniſter muſt ſee before he ſay, and take inſtructions from God before he undertake to teach others.

2. The Prophecie: this hath two parts.

1. Againſt Edom, ad finem, ver. 16. 2. For the Church, ver. 17. ad finem.

In the firſt obſerve three things.

1. The ſubject of this Prophecie, Edom. 2. The ſuggeſtiorus of it, The Lord. 3. The Prophecy it ſelfe.

1. Of the ſubject, Edom.

Riches, ſtrength, honour, Victory, are not ſo pretious things as many do value them: oftentimes they go away with them all a long time whom God hateth: he ſaith, I have hated Eſau: yet he had all theſe.

2. Of the ſuggeſtour of the Prophecy. The Lord ſaith thus:

Gods Miniſters muſt deale faithfully with the Church, ſaying no more or leſſe, and in the ſame manner as God ſpeaketh to them.

3. The Prophecy, that hath foure parts.

1. The judgement intended againſt Edom, v. 1, 2. 2. The deſpaire of all Edoms hopes, ver. 3, ad 9. 3. The cauſe provoking God, ver. 10, ad 14. 4. Gods revenge, ver. 15, 16.

1. The judgement intended contains

1. The diſcovery. 2. The rumour it ſelfe. 3. The effect.

1. The diſcovery by a rumour from the Lord, an Embaſſador ſent among the heathen.

1. The decrees of Gods judgement upon the wicked be conſtant and unchangeable. 2. The conſent of Embaſſadours all declaring the ſame judgement ſheweth, that the Lords Trumpet dat ſonum certum, gives a certain ſound. 3. The preaching of all true and faithfull Miniſters and Prophets accord to their inſtructions, is rumor a Domino, a rumor from the Lord; and becauſe weake and diſtreſſed Conſciences do often heare ſuggeſtions of feare, they muſt examine the rumor, ſi a Domino if it be of the Lord.

2. The rumour was, that God would puniſh Edom by war.

1. All warres are ordained by God. 2. God puniſheth one evil Nation by another. 3. Warre is one of Gods rods to puniſh ſinne. 4. The people of God may lawfully make warre.

3. The effect of this warre, ver. 2.

1. From God. I have made thee ſmall. 2. From man: Thou art greatly deſpiſed.

In both,

God giveth warning of his judgements to thoſe whom he foreſeeth ſuch as will not take warning to amend.

In the firſt: God maketh ſmall his enemies,

1. God caſteth down the proud.

In the ſecond, thou art deſpiſed,

2. They that deſpiſe God, ſhall be deſpiſed.

2. The deſpaire of all their hopes, five hopes.

1. In the pride of their own hearts. 2. In the ſafety of their dwelling, ver. 3, 4, 5, 6. 3. In the ſtrength of their confederates, ver. 7. 4. In their wiſedome, ver. 8. 5. In the ſtrength of their own men, ver. 9.

1. Hope in their own pride,

God reſiſteth the proud. Pride is an abominable ſin in the ſight of God, and it deceiveth man.

2. Hope in the ſtrength of their dwelling.

No place is ſafe without Gods protection, for the hidden things of Eſau ſhall be ſearched and found out.

3. Hope in their confederates.

1. God puniſheth one ſinne by another, for the ſinne of Edom in caſting off their truſt in God, is puniſhed by their truſting in men. 2. God requiteth ſinners with the ſame meaſure that they have meaſured to others. 3. The falling out of theſe confederates with Edom, ſheweth, that there is not true peace between the ungodly. 4. Thoſe who put their truſt in men, have no underſtanding.

4. Hope, in their wiſe men.

Humane wiſdome and counſell againſt the Lord, are no fenſe for any ſtate.

5. Hope in their ſtrong men.

Vaine is the help of man againſt God.

3. The cauſe provoking God to this ſevere proſecution of Edom.

1. Set down in generall termes, ver. 0. 2. In a particular deſcription, ver. 11, 12, 13, 14.

1. In generall, they are charged with cruelty to their brother Jacob.

2. In particular, they are charged

1. With cruelty of combination.

They that joyne with others in action of murther or robbery, are actually culpable, as ayders, abettors, and maintainers of cruelty and wrong.

2 With the cruelty of the eye.

They that look upon the injuries done to their brethren with delight, and without compaſſion, or reliefe of them, be equally culpable with them that wrong them.

3. With the cruelty of the heart they rejoyced againſt their brethren.

The heart of man affected to wrong, though neither the head of counſell, nor the hand of aſſiſtance joyne with it, doth break the Law of charity.

4. With the cruelty of the tongue.

The proud words of the enemies of God do break peace, and tranſgreſſe the current of charity.

5. With cruelty of hands ſhewed in theſe things.

1. Invaſion of their City, 2. Direption of their goods. 3. Inſidiation for life. 4. Depopulation, not ſparing the reſidue.

Whatſoever is done againſt our brother in his perſon, or in his goods, breaketh the Law.

The Fourth part, Gods revengement.

This containeth two things.

1. A judgement of God revealed againſt the ungodly. 2. A ſweet conſolation of the Church.

In the Iudgement I note ſix things.

1. The Certainty: the day ſet. 2. The Propinquity: near at hand. 3. The extent: to all the Heathen. 4. The equity: as thou haſt done, &c. 5. The Contents: they ſhall drink. 6. The duration: continually.

God hath ſet a time to puniſh every ſinne of the impenitent.

That time is at hand.

God doth puniſh thoſe whom himſelfe hath ſtirred up to be his inſtruments to puniſh others.

God doth puniſh by retaliation.

Though the judgement of God do begin at the Houſe of God, the wicked ſhall not go unpuniſhed.

The judgement of the wicked and unmercifull, is without all mercy.

2. The comfort of the Church.

1. He ſpeaketh of their judgement as paſt.

Though the Church of God do live under the Croſſe for a time, it ſhall not be ever ſo.

2 He calleth Sion though thus layd waſte his holy Mountaine.

Where God loveth once, he loveth ever; and though he afflicteth, yet he loveth ſtill.

3. He revealth to his Church their owne deliverance, and the deſtruction of their enemies,

The Cup of wrath ſhall paſſe from the Church to her enemies: the knowledge whereof is a great ſetling to the Church in comfort.

The ſecond part of the Prophecy

Containing the conſolation of the Church againſt all her enemies, wherein obſerve,

1. A promiſe of reſtitution to their owne. 2. Of victory againſt their enemies. 3. The meanes ordained for thi .

1. In the promiſe of reſtitution.

God requireth of them whom he delivereth from evils, holineſſe of life.

That God delivereth his Church firſt, that after they may ſerve him.

2. The victories of their enemies.

The afflictions of the Church do turne to their greater good.

God puniſheth the enemies of his Church by his Church againſt which they have formerly prevailed.

The Church hath good warrant to ſettle their faith in the aſſurance of this, becauſe the mouth of the Lord hath ſpoken it.

3. The meanes to effect this.

1. Here is a promiſe of Saviours to them.

Though God do long puniſh, he doth ever love his people.

Though God have all power and means under command, yet he doth chooſe to make us inſtruments of his favour to one another; men Saviours.

We are taught to give due honour to the meanes of Gods favours, by the example of Gods communicating to his inſtruments his owne great title of Saviours.

2. Here is a promiſe of victory to his Church, full victory; They ſhall judge the mount of Eſau.

Though the enemies of the Church do reſiſt long, yet God at laſt will give his Church a compleat victory over them all.

3. The iſſue and effect of all.

The Kingdome ſhall be the Lords.

This is the proper worke and fruit of all Gods favours to his Church to advance the Kingdome of God on earth, and to ſubmit our ſelves a faithful ſubjects to the Dominion.

Thus have I drawn the the two breaſts of this prophecy, and milked it to you: v nite ad mu ctram: for it hath two parts, Binos alit utere faetus.

1. Here is the Doctrine of Gods juſtice. 2. The Doctrine of his mercy.

I have done more; I have gathered the creame of this milke; for theſe Doctrines which I have collected be Plos Lactis

I confeſſe that I have ſtudied this Prophecy with ſingular delight, which hath turned the paines I took in it into ſweet and gracious recreations: for in this ſhort only Chapter of this Prophecy.

Here is a ſweet meeting

1. Of the Majeſty and authority in the ſender, and fidelity in the Meſſenger.

2. Of great ſubſtance and weight of matter, with admirable oratory of words and ſentences, and with ſweet diſpoſition of order and method.

Righteouſneſſe and peace have kiſſed each other.

Righteouſneſſe puniſhing Edom and the Heathen, and avenging the cauſe of Sion; Peace eſtabliſhing the Kingdome of God, in the reſtauration of his Church.

The Prophecy is like a ſeaſonable March; it comes in like a Lyon to end Winter: it goes out like a Lambe, to bring in the cheerfull Spring.

For it begins at Bella, horrida bella; it ends with Peace be within thy borders, and plenteouſneſſe within thy Palaces.

In the Title of this Prophecy which is called, The Viſion of Obadiah, I can ſhew you the beſt Book in my Study, and the light of all my Meditations: even the Viſion which God by his Spirit revealeth in my underſtanding, to diſcerne what his will is, and to ſuggeſt what I ſhall preach in his Church.

Great are the helpes of a plentifull Library to furniſh us for this ſervice; but he that hath not the helpe of Viſion from him that giveth eyes to the blind, ſhall walke in the darke and not know whether he goweth: I may ſay with S. Iohn,

What I have ſeen and heard, that have I delivered unto you, and I have no more to ſay of it, but I wiſh the good will of him that dwelt in the Buſh, to ſecond his outward Ordinance of ſemination, with a bleſſing of encreaſe; without which, he that planteth is nothing: he that watereth is nothing. To him let us give the honour due to his name, and ſay:

Gloria Patri & Filio & Spiritui Sancto, Amen, Amen, Amen. FINIS.