THE vision of Obadiah . This hath the Lorde Iehoua sayde agaynst Edom , we haue heard a voyce from Iehoua , that an Embassadour is sent among the Nations ( saying ) vp , and let vs arise agaynst hir vnto battell .

2 Beholde , I haue made thee of small power , and of little reputation among the Nations , thou art greatly despised .

3 The pride of thy heart hath deceyued thee which dwellest in the caues of a rocke , hauing an highe place for his habitation , saying in his heart : who shall bring me downe to the grounde ?

4 Although thou mount like an Eagle , yea although thou make thy nest among the starres , from thence will I bring thee downe : this is a sure saying of Iehoua .

5 If theeues shoulde come vnto thee , or robbers by night , howe miserably shouldest thou be handled ? ( yet ) would they not steale ( onely ) so muche as should be sufficient for them ? if grape gatherers should come vnto thee , would they not leaue some small ones ?

6 O how are the goodes of Esau soughte vp and his treasures spoyled ?

7 All the men that were confederate with thee , haue driuen thee to the borders , the men that were at peace with thee , haue deceyued thee , they haue preuayled agaynst thee : they that haue had mayntenance by thee , shall laye a snare in thy waye to catche thee : he shall not perceyue it .

8 Shall not I at that day ( sayth the Lord ) cut off from Edom the wise men , and vnderstanding from the mount of Esau ?

9 Ye moreouer the corage of thy mightie captaynes ( O Teman ) shall bee abated , bicause euery man shall be cut off from the mount of Esau by slaughter .

10 For the cruell spoyling of thy brother Iacob , thou shalt be put to shame , yea thou shalt perishe for euer .

11 At what tyme thou stoodest a loofe off , at what tyme strangers caried away his substance , and aliants entred into his gates , and cast lots vpon Ierusalem , then thou wast euen as one of them .

THis Prophesie following concerning the destruction of the Edomites , & deliuerance of the Israelites out of captiuitie , was reuealed to Abdias , and declared to him in a vision , for the consolation and comforte of Gods children , and this is the effect thereof . Thus sayth the Lorde Iehoua , the almightie God , agaynst the Edomites , the cruell enimies of his people Israell . This not I only , but Ieremy and the other Prophets haue heard the Lorde Iehoua say ( who is mightie & hath care of his people , whose words are most certain and true , and whom no man is able to resist ) he hath sayd that an Embassadour ( euen the sonne of God , by whome the world is ruled , & whome all men must obey ) is sent among the Nations : whose commission is to rayse them vp vnto war , and to prouoke them vnto battell agaynst the Edomites : and he him selfe will be cheefe in the warre agaynst them , whome it shall be an easie matter to ouercome . For God hath diminished their power , and hath made them one of the least people among other nations . Yea he hath brought them into contempt , and hath made them of no reputation among men of other countreys . Therfore they are not of suche power & strength as they take them selues to bee . Their proude heart hath deceyued them , and hath taken away their vnderstanding , so that they do not knowe them selues , nor see their owne weaknesse . They thinke them selues strong inoughe agaynst all men , bicause they dwell in the rockes and mountaynes . Therefore they persuade them selues that no Nation is able too preuayle agaynst them , and to bring them too destruction . But althoughe their habitation were muche hygher than it is , although they could make their dwelling as highe as the Eagle can flye , yea as high as the Starres , yet almightie God ( whose habitation is higher , and whose power is aboue theirs ) sayth for a certentie , that he will bring them downe from thence , yea that he wyll take away all their substance , and vtterly destroy them . If theeues and robbers should come vnto a man by nighte , he shoulde bee miserably handled , yet they woulde take away no more , than that is sufficient for them . If robbers of Vineyardes shoulde come , and spoyle a mans grapes , they woulde not take all , they woulde leaue some little ones at the least behinde them . But it can not be expressed how the goodes and substance of Esaus posteritie shall be soughte out , and howe all his Iuels and Treasures shall be spoyled and cleane taken away . Neyther shall there be any man to helpe them . For all their confederates shall forsake them , and become their enimies . They that had made peace with them , haue deceyued them with their flattering wordes : yea and they in whome they trusted moste , as vnto whome they haue beene beneficiall , they that haue liued vpon their cost , and whom they haue enterteyned in wages for their defence , they ( I say ) haue layde a snare in their waye to catche them , and shall bring them to destruction : yea and that sodenly , so that they shall not perceyue it , notwithstanding their great wisedome and pollicie . For God whiche is the geuer of all good giftes , and taketh them away at hys pleasure , shall take away their wyse men , and theyr wysedome from them . So that there shall not be a man of vnderstanding lefte among them . Yea also hee wyll abate the courage of their strong men , of their Gyaunts and mightie Captaynes , bicause he hathe determined vtterly to destroy all the inhabitantes of Idumea with the sworde : bothe wyse , and foolishe , strong and weake , riche and poore , yong and olde , man , woman , and childe . Bicause of their cruell dealing in spoyling their kinsmen and brethren , the posteritie of Iacob . They shall bee brought to shame and dishonour , yea they shall perishe for euer . When straungers and aliants entered into the cities of the Israelites , and caried away their substance , the Edomites stoode aloofe of pretending friendship , but in deede they tooke parte wyth their enimies . But they shoulde not gladly haue beholden that miserable daye of their brethren , in the whiche they were made captiues in a straunge Countrey , they shoulde not haue laughed at them , nor haue triumphed ouer them in this their affliction . Neyther shoulde they haue entred into the gates of Gods people with their enimies , to be partakers with them of the spoyle . Much lesse should they haue stande in the crosse wayes to kill and slay those that otherwyse mighte haue escaped the sword , neyther should they haue stopped and taken prisoners those that remayned vntaken of their enimies , at suche time as it pleased God to afflicte them . But thus cruelly they dydde handle the people of God . Of whiche wyckednesse he will be reuenged very shortly . For the day which Iehoua , the Lord our God hath appoynted for that purpose , is at hande . In the whiche he will take vengeance of all Nations that are enimies vnto his children . And euen as they handled the Israelites , so shal they be handled . The same measure that they haue mette to other , shall be mette to them : the mischeefe that they haue ordeyned for other men , shall fall vpon them selues . For euen as Gods people haue beene afflicted in Ierusalem , so shall all Nations that molested them be afflicted , yea they shall continually haue abundance of afflictions , they shall be ouerwhelmed , yea they shall be swalowed vp , and deuoured with afflictions . The Edomites ( I say ) shal be vtterly destroyed , they shall be euen as thoughe they had neuer beene . But the Israelites shall be saued , the people of God shall be holy , and sanctified , to worshippe God according to his will . No man shall touch them , they shall be restored to their substance , and shall quietly enioy their possessions . And euen as the fyre consumeth the stubble , so shall the Israelites haue dominion ouer their deadly enimies , the Edomites , and shall destroy them , so that none of them shall be lefte aliue . For Iehoua the Lord our God hath spoken it , in whom there is no falshoode , nor vnhabilitie too bring that to passe whiche he hathe determined . And Gods people , hauing vanquished Esaus posteritie , shall take possession of their Countrey , euen from the one side to the other . They shall possesse both the mountaynes of the Edomites , and also the champion countrey of the Philistines , besides their owne countrey of Iewry and Samaria . They shall possesse from the South to the Northe , and from the West to the East . Euen those Israelites that are nowe in captiuitie among the Canaanites in the Southe , shall possesse vnto Sarepta in the North. And the inhabitantes of Ierusalem , that are in captiuitie in Bosphorus in the North , shall inhabite the cities of the South . For God shall set mightie Captaynes ouer hys people Israell , whiche shall subdue the Edomites , and shall be zelous followers of God , and shall set vp his true worshippe agayne : They shall both instruct the people , and also compell them to follow Gods lawes .

Therefore God shall rule , and hee shall be king ouer them . For they shal serue him .

THis Prophesie was written agaynst the Edomites , the posteritie of Esau : a people bordering vpon the Southe side of Iewry , towards Arabia . They were the nexte neighbeurs of the Israelites , the posteritie of Iacob . Iacob and Esau , otherwise called Israell and Edom , were brethren , and the children of Isaac and Rebecca . Gen. 25.22 When their mother was with childe with them , they did striue in hir wombe , wherewith she béeing moued , enquired of God what that straunge fight shoulde meane . An. mundi . 2100. Answere was made hir , that she had two Nations in hir wombe , that is to say : that two Nations should rise of their posteritie , that they should contende the one with the other , and the elder should serue the yonger : that is , the Nation that shoulde come of the yonger brother , shoulde subdue the posteritie of the elder brother , and bring them in subiection . Which was fulfilled in king Dauids tyme : 2. Sa 8 1● . An. mundi 2900. who with his people , the posteritie of Iacob , the yonger brother , subdued the Edomites vnto him , and vnto his Nation : vnto whome they remayned subiect for the space of an hundred and threescore yeres , vnto the reigne of Ioram , 2. Re 8. ●0 An mundi 3060. the seuenth king of Iewry from Dauid . In whose dayes they rebelled , and euer after hated the inhabitants of Iuda , as before their father Esau had hated Iacob . As at other times , so chiefly they vttered their malitious mind , when Nabuchodonosor besieged Ierusalem : An. mundi . 33●● . for they ioyned with him agaynst Iuda . It is not vnlikely but that he desired their help , bicause they were neare borderers , & were acquaynted in the countrey . But he was not so desirous of their ayde , as they were to offer it . For they reioyced greatly at the miserie of the Israelites , they triumphed ouer them , and were partakers with the enimies in spoyling the citie of Ierusalem . Yea they persuaded them vtterly to destroy it . As it is written : Remember the children of Edom , Psal. 1●● . O Lorde , in the day of Ierusalem , whiche sayde , rase it , rase it , euen to the foundation thereof . By occasion of this miserie and calamitie of the Israelites , the inhabitants of Idumea were mery and ioyfull , but Gods people were full of sorrowe and heauinesse . Therefore almightie God pitying their case , stirred vp Abdias & other Prophets to comfort them , by declaring vnto them the destruction of the Edomites , their enimies , and by foretelling their owne deliuerance out of captiuitie : which how confortable a thing it was vnto them , wée may vnderstande by our own example : who in the days of Mary our Quéene , An. domini . 1553. were oppressed with the members of Antichrist , the deadly enimies of Gods people . At what tyme they endeuoured as much as lay in them to destroy the heauenly Ierusalem , that is to say , the true Christians , of whome they imprisoned and burned a great number , and the residue they caused eyther to flée into voluntarie banishmente , or else to reuolte from the Christian religion vnto Idolatrie , vntill it pleased almightie God to looke vpon them with his mercyfull eyes , and to call them vnto repentance . If in this tyme of miserie God had sente vs some Abdias , to tell vs that he woulde destroy our enimies , and restore those that were banished into their ceuntrey , and aduaunce them to honour and wealth , this must néedes haue béene very comfortable vnto vs . And so it came to passe in déede : For God dothe not in any age leaue those comfortlesse that cleaue wholly vnto him . Therfore he sente his Prophet Abdias among the Israelites to shewe them the destruction of their enimies , and their owne deliuerance out of captiuitie , to comfort them , and to confirme them in the true worship of God . This is the purpose of the Prophet , whose prophesie may be deuided into two chapters . In the first God threatneth destruction vnto the Edomites : and in the seconde he promiseth deliuerance , with great prosperitie and felicitie vnto the Israelites . The first Chapter consisteth of foure partes . In the first is declared the certayntie of their destruction : In the seconde the staye and arguments wherby the Edomites might persuade them selues of safetie , are taken away and confuted . In the thirde , the greatnesse of the calamitie that God would sende vpon them , is declared . And last of all , are shewed the causes of their destruction . It is not impertinent to the first parte , to note héere the author of the prophesie . It is called the prophesie of Abdias . But it was reuealed by the holy Ghost , euen by God him selfe , and vttered by the ministerie of Abdias . Luk. 1.69 . As the Prophete Zacharie sayth : The Lorde God of Israell hathe raysed vnto vs a mightie saluation in the house of his seruante Dauid , as he promised by the mouth of his holy Prophets which were since the world began . And the Apostle that writeth to the Hebrues , Hebr. 1.1 . sayth : At sundrie tymes , and in dyuers maners God spake in olde tyme to our fathers by the Prophets . And our Sauiour sayth : that Dauid sayde in the spirite , or by the holy Ghost : Mat. 22.43 the Lorde sayde vnto my Lorde , sit thou on my right hande , vntill I make thy enimies thy foote stoole . Héere our Sauiour signifieth that Dauid spake not of him selfe , but the holy Ghost by his mouth . So it appeareth by the words of S. Peter , 1. Pet. 3.18 . that Noe in his time preached vnto the people , not of him selfe , but our Sauiour Christ in his Godhead preached by the mouth of Noe. For S. Peter speaking of the death and resurrection of our Sauiour , sayth that he was mortified in the fleshe , but quickned or raysed to life by the spirite , that is to say by his Godhead . In the whiche spirite ( saythe he ) Christ came and preached to the spirites that are in prison , whiche were disobedient in the dayes of Noe. These words of our Sauiour , of the Apostles , and of Zacharie , teache vs that it was our Sauiour Christ in Noe , the spirite of God in Dauid , and in the other Prophetes that spake vnto the people . Therefore I conclude , that the same spirite spake in Abdias , and that God him selfe was the author of his prophesie . This also is manyfest by the words of the Prophet : For he sayth : I haue made thée of smal power , and of little reputation among the Nations . The Prophet had no such power , as to diminishe the reputation and power of the Edomites . Therfore it foloweth necessarily , that he spake not in his own person , but that almightie God spake himself by the mouth of the prophet . Therfore I say ( which perteyneth to the first part of this chapter ) that the destruction of the Edomites is certayne . For God himself is the author therof . Vnto this parte also perteyneth the title of the prophesie , in that it is called a vision . Of visions there is often mention made in the Scriptures , as in the prophesies of Ieremie , Ezechiel , & Daniell , and in the Reuelations of Iohn . Daniell Dan. 7.1 . in a dreame sawe a vision of foure Beastes . And Sainct Iohn in a traunce saw a vision of seuen candlesticks . Reuel . 1.12 Of this and suche other visions his whole booke of Reuelations consisteth . Which are declarations of things to come by similitudes & darke kinds of spéech . But in this prophesie a vision is otherwise vnderstanded , for it signifieth héere a declaration of things to come , in playne words , without any similitude or allegorie . As a Prophet in olde time was called a Seer : 1. Sam. 9.9 so heere the prophesie of Abdias is called the sight or vision of Abdias . 2. Sa. 24.11 A Prophet in olde tyme was called a Seer , bicause he did foresée things that shuld come to passe afterwards : so héere Abdias prophesie is called a vision , bicause it is a thing foreseene , that shoulde be fulfilled in tyme to come . These two are both one in effecte , a Vision , and a Prophesie , yet some difference there is betwéene them . For a Vision is a reuelation of that thing whiche God hath appoynted to bring to passe afterwards : and a Prophesie is an vttring of that is reuealed . As Prophets are dyuers , so are prophesies , some false , & some true , but a vision is always certain : so called bicause it is séene , & reueled by god vnto man . That is truly called a vision , wherof we can testifie that haue séene it . Whatsoeuer writing may truely be so called , it is an argument that the doctrine therin conteined is true . Therfore the prophet giueth this title vnto his prophesie to declare the certentie therof . Our Sauior vseth the like argument in defence of his doctrine , saying : That which I haue séene I testifie vnto you . And after this sort s . Iohn Iohn . 8.38 . beginneth his first Epistle , 1. Ioh. 1.1 . saying : That which we haue heard , which we haue séene with our eyes , which we haue looked vpon , whiche our hands haue handled , that declare we vnto you . The title of this prophesie is almost one with this title of S. Iohns Epistle . For the vision of Abdias is as much to say : as that whiche Abdias hath seene , or that whiche God hath reuealed vnto him , for a certayntie to be fulfilled in time to come . Therefore I say , this prophesie is called a vision , bicause this worde conteyneth in it an argument , that it shal come to passe in déede , as the Prophet hath spoken , or rather as God hath spoken by the mouth of the Prophet . And bicause God reuealed it vnto him , it is called his vision . At what time this prophesie was reuealed , or at what time Abdias vttred it , is not expressedly declared eyther in this booke nor in any other booke of the Scripture . The Iewes write that this was the same Abdias that liued in the dayes of king Ahab , and dyd saue an hundred of the true Prophets , 1. Re. 1● 3. An. mundi . 3030. hyding them by fiftie & fiftie in a caue , and gaue them necessarie sustenance . But the opinion of the Iewes séemeth contrarie to the truthe . For there is good reason to shew that Abdias liued at the same time that Ieremie and Ezechiell prophesied . An. mundi . 3360. Ezec. 25.12 Ier. 49.7 . For they prophesie all agaynst one , and the same people , they all declare the miserie and calamitie of the Edomites , and the causes of their destruction . Abdias doth agrée in words with Ieremie , as though he had learned the maner of handling his prophesie of him , as the scholer of the master . Therefore it séemeth that they liued and prophesied bothe at one tyme : whiche was when Nabuchodonosor had destroyed Ierusalem , and caried the inhabitantes thereof prisoners vnto Babilon : whiche captiuitie was full thrée hundred yeres after the reigne of Achab. Therefore that Abdias which was in his tyme could not be aliue in these dayes . Moses in his prayer a lyttle before his death , Psal. 90 . 1● An. mundi . 2490. sayth , that in his dayes the age of man was but thréescore yéeres and ten . In Achabs tyme it is likely that mans age was rather shortned than prolonged , bicause in his dayes the worlde was aboue fiue hundred yeres older than it was in Moses time . For the older the world is , the shorter is the life of man . Althoughe some men liue now a dayes longer than the common sort doe , yet the age of man commonly is but thréescore or fourescore yeres . So Moses liued an hundred & twentie yeres . And if God in like maner were so beneficial to Abdias that was in Ahabs time , that he liued .40 . yeres longer than the common age of man , yet he could not liue vnto the captiuitie of Babilon . For then he must haue liued aboue thrée hundred yeres . Therfore our Abdias , and he were diuers persons , as their state & condition was diuers : for the one was a lay man , & the other a Cleargie man : the one was a Courtier , & the other a Prophet . But in this they do both agrée , that they might both be truly named Abdias : that is to say , the seruaunts of God . For they both did God good seruice : the one in sauing his Prophets from the cruel tyrannie of Iesabell , and in giuing them bodily sustenance , the other in vttering the Prophesie that God had reuealed vnto him , and in feeding his people with spirituall foode . The foode wherewith the Prophet féedeth Gods people , is the foode of consolation and comforte , whiche is ministred by the declaration of the certayn destruction of their enimies , whiche is declared vnto them in these words : Thus hath the Lorde Iehoua sayde . The Lorde hathe spoken it . Adonai is the Hebrue worde , which signifieth such a Lorde as is an helper , a sucourer , a preseruer , one that is of power & might , and also hath a care of his people . Therfore was Ioseph called Adonai , bicause he was an helper and succourer of the Egyptians , bicause he was of great power & might among them , bicause he had not onely a care of the people , but also by the pollicie & wisdome that God had giuen him they were preserued in time of derth . Such a Lorde ( sayth the Prophet ) hath spoken these words which he vttreth vnto the people . And bicause there are many that are called Adonai , or Lorde , for difference sake , he addeth this name Iehoua . That Lorde ( saythe he ) whose name is Iehoua , hathe spoken it , who is God , aboue all Lordes , who is almightie and ruler of all the worlde , and therefore is able to performe whatsoeuer he sayth , and he hath alreadie sayd it , it is alreadie determined , and therefore can not be altered . Although the minde of man may be changed , God is vnchangeable , he hath sayde it , and therefore certeinly it shall come to passe . For confirmation whereof it followeth : We haue hearde this voyce from Iehoua . The Prophet Ieremie Ier. 49.14 . hath the same words in effect . He sayth : I haue heard this voyce from Iehoua . He speaketh of him selfe in the singular number . Although in effecte there be no more certeintie in the words of the one than of the other , yet in our eares Abdias séemeth to speake more certeinely , bicause he speaketh in the plurall number , not of him selfe onely , but also of other Prophets : he seemeth to saye thus muche : Not onely God hath spoken it , but also that you may vnderstand I speake of knowledge , I testifie vnto you that we haue hearde it , not onely I but also my fellow Prophets Ieremie and Ezechiel , for they haue prophesied the same things that I shall declare vnto you . Thus hée bringeth witnesses of that he saith . That which is testified by two or thrée , séemeth vnto vnto vs more certayne than that which is witnessed by one onely . Therefore for the better credite of his words , he sayth : not I , but we haue herd it , and that not of any mortall man , but of Iehoua : the voyce came from almightie God , whereof I , and Ezechiel , and Ieremie are witnesses . And this is the voyce : That an Embassadour is sent among the Nations . Thir is the Hebrue word , which properly signifieth the hinges of a doore , vpon which the doore goeth too and fro , and is thereby ruled . But figuratiuely it signifieth an Embassadour , suche a one as is a chiefe man vnder the Prince , by whose wisdome the common weale is ruled , and vpon whom the good estate of the Prince and people dothe depende . So this Embassadour heere mentioned is a chéefe man , by whom I vnderstande the sonne of God , the seconde person in trinitie , who is the euerlasting wisedome of the father , Luk. 11.49 by whom the world was made , Iohn . 1.3 . and without whom nothing was made , that was made , by whom the world is gouerned , by whom Princes do reigne , and kings do beare rule , who sendeth peace and warre : he is the Lorde that doth all these things . It is he that moueth the Nations agaynst the Edomites to destroy them . All Nations must obey this Embassadour , he is not sent to one nation , but to a multitude of Nations , they all shall come agaynst the Edomites . Therfore their destruction is certayne . The Embassadour is alreadie sent ( sayth the Prophet : ) This matter is not now in consultation , it is alreadie past , it can not be stayde . His commission is deliuered vnto him , and he is gone on his iourney . And this is his commission , to the Nations to warre agaynst the Edomites , saying : Vp , and let vs arise agaynst hir vnto battel . In Ieremie it is thus : Gather your selues togither , come agaynst hir , & rise to battell . In Ieremie the Embassadour speaketh vnto the nations , willing them to rise against the Inhabitants of Idumea : but in our prophet Abdias , he speaketh muche more confortably , signifying that he him selfe will go with them vnto the warre , that he wil be a chéef captayne among them . He maketh him selfe one of the number , shewing therby that they shall haue his helpe , that he wil fight with them , who can compasse and bring to passe al things as pleaseth him . Let vs ( sayth he ) rise agaynst hir : that is to say , agaynst the nation of the Edomites . God him selfe promiseth to fight with his people , therfore the enimies shal surely be destroyed , & his children shall ouercome . For if God be on our side , who shal be agaynst vs . This is the first part of the former chapt . declaring the certentie of the Edomites destruction . In the which there is to be noted a lesson for al ministers & preachers of gods word , in that the prophet entitleth his booke a vision , & in that he saith : Thus hath the lord Iehoua said , this voyce haue we herd from Iehoua : wherby is giuen vs to vnderstand , that he vttereth such things only as he hath séene , and suche as God hath reuealed vnto him . Suche things as he hathe heard of God , and nothing else but that which God hath spoken . This was alwayes the maner of the Prophetes , and also of the Apostles , as appeareth in their Epistles , and in the reuelations of S. Iohn , not to speake their owne fansies , not to preache doctrine deuised by them selues , not to be wise in their owne opinions , but to teach the truthe , procéeding from God him selfe , and nothing else but that whiche he hath taught . This maner all Gods ministers oughte to obserue : which they shal do , if they speake nothing rashly and vnaduisedly , but do diligently examine and searche the knowledge of God in his worde , whiche teacheth the true wisedome , Psal. 19.7 . and giueth good vnderstanding , euen to the simple , rude , and ignorante persons , 2. Ti. 3.15 . and ( as the Apostle saythe ) is able to make a man wise as muche as is requisite vnto saluation . If Gods ministers suffer their lippes to vtter nothing but that whiche is truely grounded vpon this worde , they may be bolde to say : Thus hath the Lorde sayd , This voyce haue we heard from the Lord . This euery preacher ought not to say only , but also it is requisite that he be sure that he may truly say it . For there are many false Prophets and false teachers , that say , Thus sayth the Lord , this is the worde of God , when they teache their owne fansies . Suche take the name of God in vayne , abusing it for the aduauncing of them selues , and the encrease of their owne wealth . Suche shall be gréeuously punished : for God will not holde him giltlesse that taketh his name in vayne . Therefore it is requisite that euery one whiche taketh vpon him to be a minister and preacher of the Gospell , do diligently examine his doctrine by the worde of God , and then he may truly say with the Prophet : This hath the Lorde sayde , and that which we haue heard we testifie vnto you . Then he may say with the Apostle : 1. Cor. 11.23 . that which I receiued of the Lorde , I haue deliuered vnto you , and this is the Lords saying , and not myne . This is a lesson for all the ministers of Gods word , noted in this first part of the chapter . Héere is also a lesson for the instruction of al true Christians , in that the Prophet signifieth that the sonne of God the seconde person in Trinitie , is sent as an Embassadour to stirre vp the nations to warre agaynst Gods enimies : and in that he giueth vs to vnderstande , that God him selfe will fight with them agaynst the aduersaries of his children : héereby we learne that God careth for his children , that he helpeth those that call vpon him in aduersitie , as he hath promised , saying : Call vpon me in the day of trouble , Psa. 50.15 . and I will deliuer thée . He fighteth for vs agaynst our enimies , therefore they can not preuayle agaynst vs . For it is written : Rom. 8.31 . if God be on our side , who can be agaynst vs ? Where God taketh parte , there is the victorie . In vayne dothe any Prince make battell agaynst his will , for all the creatures in the world are ruled by him , man & beast , sunne & moone , fire and water , the earth , the sea , & the cloudes are at his commandement , he vseth al these things to the benefite & commoditie of his children , and is readie alwayes to deliuer them in time of miserie and calamitie . Concerning this matter , it is long to recite the examples of Gods goodnesse towards Abraham , Isaac , and Iacob , towards Ioseph , Moses , Iosua , Dauid , Ezechias , Esdras , the Apostle Paule , and many other . As in all ages , so especially in our remembrance , since the man of sinne began to be reuealed , and the Gospell published , the prouidence of almightie God in sauing hys people , hathe béene manifestly shewed , as is to bée séene in the Ecclesiasticall histories of Germanie , of Fraunce , of Englande , and Scotlande , and diuers other Nations . If there were nothing lefte in wryting héereof in all the worlde , yet euery man by the consideration of Gods workes bothe in him selfe , and in other menne , maye vnderstande sufficiently howe God careth for his people , in deliueryng them from their enimies , whiche is the seconde note for oure instruction , gathered oute of these former woordes of the Prophete . In the first part of the chapter . Nowe followeth the seconde part . Behold I haue made thee of small power , and of little reputation among the Nations , thou art greatly despised . Héere God speaketh vnto the posteritie of Esau after this sorte . Thou countrey of Edom , thou thinkest thy selfe so sure that thou canst not be ouerthrowne , thou persuadest thy selfe that thou art loued of thy neighbours , and feared of thy enimies , and therefore that there is no likelyhoode that thou shouldest be ouercome of any nation . But this loue , and this feare is but a rotten staffe , or weake réede , which easily will be broken . For I the maker of heauen and earth , and ruler of all the worlde , haue made thée of small power , and of little reputation among the nations that are rounde about thée : they do vtterly contemne thée , and despise thée . I haue made thée of small power ( sayth God by his Prophete ) he speaketh in the time past , of the time to come , signifying thereby that it shall as certenly come to passe , as though it were alredie fulfilled . Worldly Princes thinke their state sure , when they are loued of their neighbours , and feared of their enimies . But the Edomites ( sayth God ) haue no such assurance of their state . For where loue is , there is reputation , but they shall be of small reputation , therfore they shall not be loued , and where feare is , there is no contempt : but they shall be despised , therfore they shal not be feared . Notwithstanding they persuaded them selues of safetie , and did triumphe ouer other nations in their hearts , deceyuing them selues with a false persuasion . Therfore the Prophet addeth , The pride of thy heart hath deceyued thee which dwellest in the caues of a rocke , hauing an high place for his habitation , saying in his heart : Who shall bring me downe to the grounde ? Ieremie Ier. 49.16 . addeth vnto this , and sayth moreouer : Thy feare , and the pride of thy heart . &c. That is to say : the feare wherwith other nations do feare thée , or else the opinion that thou hast conceyued , that other nations are afrayde of thée , and the pride of thy heart hath deceyued thée . The Edomites were lifted vp with pride , they did aduaunce themselues aboue other nations , thinking them selues inuincible , wheras they were of small power , and of little reputation , therfore they were deceiued . The cause why they were so proude ( as it séemeth by the text ) was the commodious situation of their countrey . They did dwel on the mountaines & rockes that were vnaccessible , they had the higher grounde of their enimies , no man ( as they thought ) was able to make a forte agaynst them , therfore they had the aduauntage of all that should come against them . This made them thinke with themselues , that no nation was able to ouercome them : therfore the Prophet sayth : He sayth in his heart , who shal bring me down to the grounde ? Vnto this proud hert God answereth by his Prophet as foloweth : Although thou mount vp like an Eagle , yea althoughe thou make thy nest as high as the starres , euen from thence will I bring thee downe . This is a sure saying of Iehoua . Ieremie sayth : If thou make thy nest as high as the Eagle , from thence will I bring thée downe . Vnto this our Prophete addeth more , and sayth : if thou make thy nest as highe 〈◊〉 the starres , and so foorth : that is to say , Trust not to thy dwelling on high , for if it were a thousand times higher than it is thou art not able to resist God , whiche is aboue it and thée , for he dwelleth in a mount higher thou art able to dwell . ●o can throw downe his thunderbolts vpon thée , and destroy thee , so that thou shalte neuer recouer thy selfe agayne . As it is written : If Edom say , Mal. 1.4 . we are impouerished , but we wil returne and buylde our desolate places , yet sayth the Lorde of Hostes , they shal buyld , but I wil destroy it , and they shall be called the border of wickednesse , and the people with whome the Lorde is angry for euer . Thus shall the Edomites be ouerthrowne ( sayth God ) notwithstanding the situation of their countrey , and the loue of their neighbours , and feare of their enimies . Therfore the stays wherby they persuaded themselues of safty is of no force to deliuer them from destruction , which the Prophet techeth in the second part of this chap. whose words serue for the consolation of al the faithful , in that we lerne therby , that no power of man is able to resiste God , who fighteth for his people . Moreouer al Princes and Nations may learne therby not to trust in any earthly mighte or strength , nor in the ayde of other men that are their confederates . For God is able to alter mens mindes , and to make them despised that before were estéemed and feared . Héere all nations may learne not to put too muche confidence in the situation of their countrey , be it neuer so well fortified . For God is able to bring downe , & to make weake by one meanes or other , those that are of moste power and strength . It is not the pollicie nor strength of man that ouercommeth in battell , but God , with a great or small companie of men , yea of himself without the ministerie of man , as pleaseth him . As we are taught by the example of the people in Noes time vtterly destroyed with the floud for their disobedience : Gen. 7.21 . and by the example of the Sodomites , Ge. 19.24 . destroyed with fire and brimstone from heauen . By hindering the buylding of Babell toure through the confusion of the tungs Gen. 11. ● . of men : 2. Re. 25 9. Luk. 19.43 & . 21.6 . Exo. 14.27 Ios. 6.20 . & 8.19 . & . 10.11 . & . 12.9 &c. Iud. 7.22 . 2. Reg. 19.35 . Psal. 27.1 . Psal. 18.2 . by the destruction of the great citie Ierusalem , and by the victories that Moses had ouer Pharao , that Iosua had ouer the Cananites , that Gedeon and other Iudges , that Ezechias and other godly Princes had ouer their enimies . Therfore king Dauid ( notwithstanding his owne policie and multitude of men ) sayth : I trust in the Lorde , of whom shal I be afrayde ? And , the Lorde is my fortresse , my castle , my towre , in whome I trust , my butkler , my shielde , and my saluation . In like maner , all Princes and Nations , vsing such ordinary meanes as God hath appoynted , ought notwithstanding to put their chéef trust in God , without whose helpe no Prince is able to mainteyne his estate , his owne policie is in vayne , his owne power will not helpe him . For God teacheth vs héere by this Prophet , that althoughe we make our dwelling as highe as the starres , yet he is able to ouerthrowe vs , and to bring vs to nothing . It followeth : If theeues came vnto thee , or nobbers by night , how miserably shouldest thou he handled ? yet woulde they not steale onely so muche as shoulde be sufficient for them ? if grape gatherers shoulde come vnto thee , woulde they not leaue some little ones ? How are the goodes of Esau sought out ? howe are his treasures spoyled ? This is the thirde parte of the chapter , in the whiche the Prophet sheweth by a comparison the greatnesse of the miserie & calamitie that shoulde happen vnto the Edomites . Great should be their miserie if they shoulde be spoyled by théeues , for it is no small gréefe to a man to léess in one houre that whiche he hath laboured for many yéeres : Muche more shall they be spoyled of those enimies that God will sende agaynst them . For théeues wyll leaue something behinde them , as landes , reuenues , and housholde stuffe : but their enimies will take all , and will put them out of their houses , and dispossesse them of all their landes : also it is a great miserie to be spoyled of their grapes wherevpon the wealth of their countrey dothe stande : yet that is not so great as this miserie that shall happen vnto them . For the spoylers of grapes will leaue some rascales at the least that are vnrype to succour them withall , but the Nations whome God wyll sende agaynst them , will leaue nothing , therefore their miserie shall be vnspeakable . For this cause the Prophet vttereth it by an exclamation , saying : O howe are the goodes of Esau soughte oute , and hys treasures spoyled ? As though he should say : I am not able to expresse howe the Edomites shall bée spoyled : yet thys is the leaste parte of their miserie , that is more whiche followeth . All the men that were confederate wyth thee , haue drye o● thee to the borders , the men that were all peace wyth thee , haue deceyued thee , they haue prevayled agaynst thee , they that haue had mayntenance by thee , shall layd snare in thy waye to catche thee , he shall not perceyue it . They shall not onely be spoyled ( saythe the Prophete ) but also they shall be driuen out of their countrey : yea and that by those in whome they trusted , of whom they looked for ayde , with whom they were confederate , & so foorth . And this the Prophet vttreth in the time past , signifying that it is as certayne , as though it were alreadie past . And he addeth moreouer that this miserie shal come vnto them vpon the sodayne , so that they shall not perceyue it : and therefore it is like to be muche greater than if they had foreséene it . For a Prince that knoweth of his enimies comming , may leuye an armie agaynst him , and so perhaps withstande him , or make some other shift for him selfe : But the Edomites are bereft of this helpe , for they shall not perceyue the miserie that is towards them , before it come , and therfore through their soden oppression they are likely to be handled the more miserably . Agaynst this it might be obiected : that it is not likely that they shoulde be ignorante of that whiche should happen vnto them , séeing there are among them so many wise men , so many graue Senators , that coulde foresée daunger to come . Vnto this God answereth by his Prophet as followeth : Shall not I at that day ( sayth the Lorde ) euen cut off from Edom the wise men , and vtterly take away vnderstanding from the mounte of Esau ? Yea moreouer , the courage of thy mightie captaynes ( O Teman ) shall be abated , bicause euery man shall be cut off from the mount of Esau by slaughter . They shal not perceyue or foresee the daunger at hande ( sayth God ) for he wil destroy their wise Senatours , and take away all men of vnderstanding from amongst them . This is a great calamitie , yet he will not onely do this , but also he will dismay , yea and slay all their mightie captaynes , so that there shall be none lefte able to defende them . This is taught by the name of Teman , whiche was the chiefe citie , and the most ancient Dukedome in Idumea , so named of Teman , the eldest sonne of Elephas , Esaus first sonne . Gen. 36.15 . How their mightie captaynes shall be dismayde , Ieremie declareth , saying : Ier. 49.22 . Their heart shal be as the heart of a woman with trauell : that is , ful of sorrow , always lamenting , continually looking for to perishe . The cause of this sorrowe is the vtter destruction of the Inhabitantes , which vnspeakable miserie vttered by our Prophet in one worde , is more at large declared by Ieremie in these words : Ier. 49.11 . There shall be none left to say : leaue thy fatherlesse children with me , I wil preserue them aliue , and let thy widowes trust in me . As in the ouerthrowe of Sodome and of Gomorra , and the places neare about ( sayth the Lorde ) no man shall dwell there , neither shal the children of men remaine in it , Eze. 25.13 . So shall Edom be . And Ezechiell sayth : Thus sayth the Lorde Iehoua , I will stretche out my hande vpon Edom , and will destroy man and beast out of it . This is the great calamitie that God sayth shall come vpon the Edomites : they shall be spoyled of al their goods , euen to their bid treasures and moste precious Iewels , and not that onely , but also they shall be driuen out of their countrey , sodayne destruction shall come vpon them vnwares , Ez. 35.1 . &c. they shall all be destroyed , foolishe and wise , weake & strong , small and great , poore and riche , man & beast . This is the thirde parte of the chapter , whiche ( as the former ) so this serueth for the consolation of the faythfull , and correction of the wicked persecuters of Gods people . For this is the ende & purpose of the Prophet , to comfort the Israelites béeing in captiuitie , and to dismay the Edomites their deadly enimies . And what soeuer serueth for their consolation , is a general consolation for all afflicted Christians that call vpon God , and put their trust in him . And what soeuer serueth to dismay the Edomites , is a generall correction of all wicked persons that afflict Gods people . For in the deliuerance of the Israelites , is declared the goodnesse of God towards all men : for the goodnesse of God is one , for God is one , & his goodnesse is immutable . And in the destruction of the Edomites is shewed the iustice of God towards all men , for the iustice of God is alwayes one , for God is one , and his iustice is immutable . Therefore I say these words of the Prophet serue for the vse of all men , for the comforte of the godly , and reprofe of the wicked . They are a sharpe crimination or threatning agaynst all persecuters of the Christians , wherby in the miserie and calamitie of the Edomites , the Prophet describeth the lamentable state of all that do obstinately set them selues agaynst God and his people . They shall be constrayned to forgoe all their riches whatsoeuer , their confederates and aliance shall persecute them , and séeke their vtter destruction , their wisedome shall fayle them , their wise men shall become fooles , and their strong men shall be made weake , no wisedome nor strength shall be able to preuayle agaynst God . Whereby we are taught that whiche the Prophet Dauid sayth : it is better to trust in God , Psal. 118.8 . than to trust in man : it is better to trust in God , than to trust in Princes . For man is mutable , but God is immutable : the wisdome of man & his strength fayleth , but the wisdome and strength of God is aboue all , and endureth for euer , wherby he confoundeth the wisdome and strength of man , especially of those that resist him , and afflicte his people . A notable example héereof are the inhabitantes of Ierusalem in the Apostles time , who persecuted both them and Christ our Sauiour vnto the death , therefore they were miserably handled , they were not onely spoyled of al their substance , but also most lamentably destroyed , although they had many forwarnings therof , yet they could not perceyue it . They interpreted all things for them that made against them , so was their wisedome confounded , and they in the ende vtterly destroyed . But we néede not go vnto Ierusalem for examples , we haue examples at home at our owne doores : we néede not goe vnto the Apostles time for examples , for wée haue examples of our owne time , in the memorie of vs that are aliue , of the seuere iustice of God towards the enimies of him and his people in the ouerthrowe of the religious houses of Monkes and Friers , a most wicked kinde of men , who had great abundance of precious Iewels and treasures , they were spoyled of all , yea they were disparsed , and their houses ouerthrowne , they that were counted the wisest of all men , could not foresée it , and although some of them did foresée it , yet they could not preuent it . They which before had subdued vnto their obedience kings & Emperours could not withstand it . Their wise men were cut off , and the courage of their mightie captaynes was abated . Many finde much fault that their goodly buyldings are decayed , but suche men haue not a right opinion of God , such men find fault with the wisdome & iustice of the Lorde . They do not vnderstand the saying of the Prophet Amos : Amos. 3.6 . there is no miserie that hapneth vnto the citie of the wicked , but God sendeth it . If God did destroy his owne citie & temple that he commaunded to be buylded , whiche was the most sumptuous buylding in al the world , how could he suffer the houses of them to stande , which were not onely dissembling Hypocrites ( as were the Inhabitantes of Ierusalem ) but also manyfest Idolaters , moste filthy adulterers , Sodomites , Théeues , and Murtherers ? It muste needes bée that their buyldings shoulde stinke in the sighte of God , and that they shoulde stirre vp his wrathe to ouerthrowe their godly houses , leauing onely the rubbishe and some olde walles for a memorie ( as he dyd the salte stone of Lots wyfe , and the barennesse of the countrey of Sodome ) for a remembrance vnto the posteritie , that when the children shall aske their fathers what houses these were , they maye aunswere : Héere dwelled certayne men of counterfeite Religion , forsakers of the Gospell of Christe , and followers of their owne traditions , Idolaters , adulterers , théeues and murtherers . For their manifolde wickednesse the wrath of almightie God was prouoked agaynst them , he therefore suffereth the Diuell to set them at discorde among them selues , he caused their owne companie to bewray their adulterie , Sodomitrie , and their craftie conueyaunce aboute their Imagerie , seruyng vnto Idolatrie , whereby he spoyled them , dispearsed them , and ouerthrewe their costly buyldings . Thus God dealed wyth these men . And why ? The cause followeth in the Prophet : For the cruell spoyling of thy brother Iacob , thou shalte bee put to shame and confusion , yea thou shalt perishe for euer . The crueltie of the Edomites in spoyling Gods people , was the cause why he would so gréeuously punishe them , whose wickednesse the Prophet amplifieth by putting them in minde of their consanguinitie with the Israelites . It is great wickednesse , and deserueth great punishment at Gods hande , if they that are not alied do deale cruelly the one with the other : much more haynous in the sight of God is the crueltie of brethren one towards another . The Israelites and Edomites were brethren , for they came of Israell and Edom , the sonnes of Isaac , of whom they had their names , therefore the Edomites were nearer in bloud vnto the Israelites than any other nation : also they were partly both of one religion , for they had bothe receyued the couenant of circumcision , whiche God had giuen vnto their father Abraham , whiche God called his couenant , bicause it was a seale of that couenant that he made with hys children the Israelites , who onely were his people , for as muche as they onely had receyued the couenant it selfe . That is to say , the promise , or the worde of God preached , whereby God offereth him selfe vnto vs as vnto children . If we receyue the séede of Gods worde , and like good grounde bring foorth fruite , then we are in déede the children of God . But the word was not offred vnto the Edomites , therefore God refused them to be his children , for among Gods elect these two can not be separated , the worde and the Sacraments . Notwithstanding the Edomites were brethren to the Israelites according to the fleshe : therfore the greater was their wickednesse in afflicting them , which was the cause of their owne calamitie . But least they should excuse them selues , and say : it was the Babylonians and not they , that did so cruelly handle the Israelites , the Prophet addeth , saying : At what tyme thou stoodest a loofe off , at what tyme strangers caried away his substance , and aliants entred into his gates , and cast lots vpon Ierusalem , then thou wast euen as one of them . This is it that the Prophet sayth : although the Babylonians were the chiefe doers , yet the Edomites were not voyde of faulte , for they brake league with the people of God , they denyed them ayde , they tooke part with the enimies , entered the Citie wyth them , and cast lottes with them for the decision of the spoyle : they carried away their substaunce , and in all poynts shewed them selues their deadly enimies . Thus the Prophet putteth away their excuse , and that they maye appeare the lesse excusable , he rehearseth particularly their faultes , as followeth : But thou shouldest not haue beholden the daye of thy brother , the daye in the whiche he was caried into exile , neyther shouldest thou haue laughed at the inhabitants of Iehuda , in the day of their destruction , neyther shouldest thou haue triumphed ouer them in the daye of their affliction . Thou shouldest not haue entered intoo the gates of my people , in the day of their destruction , neyther shouldest thou then haue beholden his miserie in the day of his destruction , neyther shouldest thou haue layde handes vpon his substance in the day of his destruction . Neither shouldest thou haue stande in the bywayes to slay those that otherwise had escaped , neyther shouldest thou haue taken prisoners those that remayned of them in the daye of affliction . Héere in telling them what they should not haue done , the Prophet openeth vnto them the haynousnesse of their faulte by degrées . The first is , they did behold with a certayne pleasure the miserie of the Israelites . The nature of true friends is to be gréeued when they sée one an other in miserie . It was not only no gréefe to the Edomites to sée the Israelites afflicted , but also they did laugh at them . Secondly they did triumph ouer them , and ( as the words do sounde ) did speake with open mouth agaynst them , and when they had entred their gates with the enimies , and spoyled their substance , they did slay some of them , and other some they tooke prisoners . This was the crueltie of the Edomites agaynst Gods people , who although they were not accepted of God , as his children , yet he suffereth them quietly to enioy their ciuill estate in this lyfe , vntill their crueltie was come to the full . So he suffereth all reprobates to enioy their estate in this lyfe for a tyme , as he did the posteritie of Cayn , whome at the last he destroyed by water , so he suffered the Sodomites to liue voluptuously many yeres , whom in the ende he destroyed by fire and brimstone from heauen . He suffered Pharao king of Egypt to continue a long time in prosperous estate , and afterwarde drowned him and his great armie in the Sea . He suffered the Cananites to triumphe ouer other Nations , and at the length gaue the Israelites victorie ouer them , vntill their estate was quite ouerthrowne : So God suffereth many Princes and Nations to liue quietly for a time , vntill their wickednesse be at the full , and then he cutteth them off as well in this worlde , as in the world to come . So he did cut off the Edomites for their crueltie towards their brethren : whereby we are taught brotherly loue , and to auoyde iniurious dealing one towards another , God hath ioyned vs all in one brotherhood , in the confession of one fayth , of one truthe , of one religion , of one Christianitie , and hathe made vs the children by adoption of one father ( which is God him selfe ) and fellowe heires with our Sauiour Christe , to the entent we should loue one another : and if we loue as brethren , God will loue vs , and accept vs as his children . Héere for our better instruction in this matter , we may vnderstande by the words of the Prophet , that the properties of brotherly loue are not to murther one another , not to spoyle one an other , not to triumphe ouer the afflicted , not to reioyce at their miserie , nor gladly to beholde their calamitie : but rather to be sory for their heauinesse , to wéepe with them that wéepe , séeking to helpe and succour them , and to delyuer them out of aduersitie , of what countrey or nation so euer they be . The children of God had not respecte to countreys , bloud or such like , knowing this , that they haue all one father , and one countrey in heauen . They that do otherwise , or are otherwyse affected , shall be gréeuously plaged , they shall drinke of the same cuppe that they haue giuen to other men , which the Prophet teacheth vs by the wordes following , in that he sayth : For the day of Iehoua is at hand vpon all Nations , euen as thou hast done , it shall be done vnto thee : thy mischeeuous dealing shall returne vpon thy owne pate . For the vnderstanding of these words we haue to consider what the day of the Lord is , it is a day of affliction and great calamitie , a day of muche sorow & heauinesse vnto the wicked , but a day of excéeding ioy and gladnesse vnto the true worshippers of God . The Prophet Esay speaking of the same daye , sayth : Houle you , Esa. 13.6 . for the daye of the Lorde is at hand , it shall come as a destroyer from the almightie , therfore al hands shal be weakened , and all mens hearts shall melt , and they shall be afrayde , anguishe and sorrowe shall take them , and they shall haue payne as a woman that trauelleth , euery one shall be amased at his neighbour . Beholde the day of the Lorde commeth cruell , with wrath and fierce anger , to lay the lande waste , and he shall destroy sinners out of it . For the starres of heauen , and the planets thereof shall not gyue their lighte , the sunne shall bee darkened in his going foorth , and the Moone shall not cause hir light to shine : and I will visite the wickednesse vpon the worlde , and their iniquitie vpon the wicked , and I will cause the arrogancie of the proude to cease , and will cast downe the pride of tyrantes . Also the Prophet Ezechiell sayth : Eze. 30.3 . The day of the Lorde is at hande , a cloudy day , and it shall be the time of the heathen . And the Prophet Ioell sayth : Alas for the day , Ioel. 1.15 . & . 2.11 . for the day of the Lord is at hande , and it commeth as a destruction from the almightie . The day of the Lord is great , & very terrible , who can abide it ? Finally the Prophet Zophonie sayth : Zoph . 1.14 The great day of the Lorde is neare , it is neare , and hasteth greatly , euen the voyce of the day of the Lorde . The strong man shall crye there bitterly : that day is a day of wrath , a day of trouble and heauynesse , a day of destruction and desolation , a day of obscuritie and blacknesse , a day of cloudes and darknesse , a day of the trumpet and alarme , against the strong cities , & agaynst the highe toures , and I will bring distresse vpon men , and they shal walk like blind men , bicause they haue sinned agaynst the Lorde , and their bloud shall be poured out as dust , and their flesh as the dung : Neither their siluer nor their golde shall be able to delyuer them in the day of the Lords wrath , but the whole lande shall be deuoured by the fire of his ielousie . For he shall make euen a speedie riddance of all them that dwell in the land . By these words of the Prophetes it appeareth that the day of the Lorde bringeth most miserable destruction vnto the wicked , whiche Abdias sayth shall come vpon all nations : that is to say : vpon al nations that haue dealt cruelly with the people of God , for so in the scriptures an vniuersall signe is often times restricted . As for example . Gen. 3.20 . Adam called his wyfe Eue , bicause she was the mother of euery liuing creature : that is to say , she was the mother not of all liuing creatures generally , but of all mankinde , or of euery creature endued with reason . And God sayde , Gen. 12.3 . & .18.18 . In Abraham all Nations of the earth shall be blessed : that is to say , all the faythfull of euery Nation , and not all generally without exception . Gen. 41.57 And it is written that euery land came into Egypt for corne , that is to say , all that were bordering vpon Egypt , or all that were plaged with scarsitie of corne . Also our Sauiour sayth : When I am exalted , Ioh. 12.32 . I will draw all men vnto me : that is to say , all that do beléeue , and S. Paule sayth : Phil. 2.21 . All men séeke their owne profite : that is to say , all men for the most parte neglecte their dutie towards God and their neighboure . So in this place , where the Prophet signifieth , that God will plague all Nations , he vnderstandeth all those that are enimies vnto the people of God , and not all nations vniuersally : as it is signified by these words , As thou hast done , it shall be done vnto thée . For this is the purpose of the Prophet to comforte the Israelites , whose consolation consisteth not in the destruction of all nations , but in the ouerthrow of their enimies . Therfore he giueth them to vnderstande that their enimies shall be vtterly destroyed , saying : For euen as you haue drunke vpon my holy hill , so all nations shall drinke continually , yea they shall drinke , and swalowe vp , and they shall be as though they had not beene . By this worde drinke , metaphorically or figuratiuely is vnderstanded affliction oftentimes in the scriptures , as in these words of our Sauiour : Lu. 26.42 . Let this cup passe from me , but if it can not passe from me , but I must néedes drink it , thy wil be done . Heere by drinking of the cup , he meaneth the suffring of his most paynful passion . Ier. 49.12 . Also the prophet Ieremie preaching the destruction of the Edomites , with Abdias , hath these words : Thus sayth the Lorde : Beholde they whose iudgement was not to drink of the cup haue assuredly drunken , and art thou he that shalt escape free ? Thou shalte not goe free , but thou shalte surely drinke of it . For I haue sworne by my selfe ( sayth the Lorde ) that Bosra shall be wast , and for a reproch , and a desolation , and a curse , and all the cities thereof shal be perpetuall desolations . These words do plainly teache vs , that to drinke figuratiuely signifieth to suffer affliction . This therefore is that he sayth in the person of God , euen as you that are my people haue ben afflicted in your owne countrey , which I haue chosen as a peculiar place for my selfe to be worshipped in : so all nations that haue afflicted you , shall be plaged , yea they shall be miserably scourged , and brought to perpetuall desolation . Thus the Prophete endeth the first chapter of his prophesie , whiche concerneth the destruction of the Edomites , nowe he describeth the felicitie and prosperitie of the Israelites : But vpon mount Sion there shal be saluation , and it shal be holy : and the house of Iacob shall recouer their possessions . And the house of Iacob shall be a fyre , and the house of Ioseph a flame , and the house of Esau as stubble , and they shall kindle among them , and consume them , and there shall be none left of the house of Esau , for Iehoua hath spoken it . Sion is the hill vpon the whiche Ierusalem was buylded , and is taken for the whole countrey of the Israelites . They shall be deliuered ( saythe the prophet ) they shal recouer their possessions , and also destroy their enimies euen as fire doth consume stubble . For therfore are the Israelites likened vnto fire , & the Edomites to stubble , to declare the sodayne destruction , that God shall sende vpon the posteritie of Esau , by the hands of the inhabitants of Ierusalem . Which the Prophet Ezechiel expresseth in playne words saying : I will execute my iudgement vpon Edom by the hande of my people Israell , and they shall do in Edom according to my anger , and according to my indignation , and they shall knowe my vengeance , sayth the Lorde God . Thus God threatneth destruction to the Edomites , but the Israelites shall flourishe , as in the words following it is declared . Eze. 25.14 . And they shall possesse the Southe side of mounte Esau , and the champion countrey of the Philistines , and they shall possesse the feelden countrey of Ephraim , and the feelden countrey of Samaria , and Beniamin shal possesse Gilead . Héere the Prophet sheweth the Israelites how their dominion shall be enlarged . The south side of Idumea or of mount Seir is the furthest parte of the countrey from Israell . This is it therefore that is giuen them to vnderstande , that they shal inhabite not onely their owne countrey , but also the countrey of the Edomites , and the Philistines , and Beniamin , whose habitation is in the west , shall possesse Gilead , which is in the East : that is to say , the Israelites shall haue dominion from the west to the East , and from the North to South , which in the words following is further declared : And they of this host of the Israelites , that are in captiuitie among the Cananites , shall possesse vnto Sarephath , and they of Ierusalem that are in captiuitie in Sephared , shall possesse the cities of the South . And there shal come vp in mount Sion sauiours , to giue sentence agaynst the mount of Esau , and Iehoua shal haue the kingdome . That is to say , the Israelites dominion shall be from the South to the North , and from the North to the South , from the one ende of the countrey to the other . For the Cananites dwelled in the South countrey , and Sarephath , otherwise called Sarepta , was in the North , so was also Seraphad , otherwise called Bosphorus ( according to the iudgement of some Interpreters . ) This benefite God promiseth by his Prophet vnto his people , for bringing of whiche thing to passe , he vsed the ministerie of certayne noble men and chiefe captaynes , as Zorobabell , Nehemias , Esdras , and such other , who héere are called Sauiours , bicause God by their hands chiefly saued the people . So in the booke of the Iudges , Othniell and Ehud are called Sauiours , Iud 3. vers. 9. & 15. bicause they were the captaynes , by whose meanes the Israelites were deliuered from the bondage of their enimies . The like prosperitie God promiseth héere vnto the same people , the which béeing brought to passe , the Prophet sayth , that the kingdome shall be the Lordes : that is to say , the Israelites shall not onely be restored to their countrey , landes , and possessions , but also they shall serue God , and worshippe him according to his will . For although God ruleth all the world , and all nations perteyne to his kingdome , yet that properly is called the kingdome of the diuell , where men follow their owne lust , and neglect the worship of God : and there is the kingdome of God , where he is truely worshipped , the Gospell preached , and his lawes obeyed . Where the Lorde is king there is no tyrannie or bondage , but libertie and fréedome , that people that serueth the Lord shall florish , shall prosper , and shall be blessed in this life , and in the life to come , for he is euerlasting , therfore his people shall be euerlasting . Briefly , this is it that the Prophet in the former wordes giueth vs to vnderstand , that the children of God shall abound both in earthly and heauenly possessions . Whereby we are taught to put our trust in him , for he is able to help vs , to pray vnto him in al our necessities , for he is readie & willing to helpe vs , to giue him thanks for his benefites : for great is his goodnes toward vs , to extoll & magnifie his name , for wonderful are his works , to our great profite and commoditie . Finally , to obey his lawes and statutes , for he serueth them that serue him : so dooing God will sende vs sauiours to saue vs , and to deliuer vs from our enimies , and the wordes of the Prophete shall be verified vpon vs , in that he saythe : The kingdome shall bée the Lordes . For he shall be our kyng for euer , and we his people shall be continually garded vnder the shadowe of his wings , and alwayes defended from all maner miserie and calamitie .