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.

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 pen-men 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 Vox sanguinis , a voice of blood which cryed for judgement ; Gen. 4.10 . Heb. 11.4 . and 2 Vox 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 , Vt 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 , Vt 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 birth-right .

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 Vz , 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 .

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

Reason 1 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 .

Rea. 2 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 .

Doctr. 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 .

Doctr. 2 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 ?

Doctr. 3 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 .

Doctr. 4 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 . Reason 1 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 . Reason 2 2. By the particular interest that God hath in wars , for he is called Dominus exercituum , the Lord of Hosts .

The uses follow .

Use 1 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 .

Use 2 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 .

Use 3 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 .

Use 4 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.

Doctr. 2 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 ?

Reason 1 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 .

Reason 2 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 .

Use 1 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 .

Use 2 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 .

Use 3 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 .

Reason 1 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 .

Reason 2 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 .

Use 1 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 secure 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 .

Use 2 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 Common-wealth 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 .

Use 3 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 .

Use 4 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 plough-shares , 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 .

Doctr. 4 Because Ieremih saith , Arise ye , stirring up others to battel , and addeth , we will arise . I conclude

Doctr. 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 .

Reason 1 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 .

Reason 2 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 .

Reason 3 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 Vses follow .

Seeing the faithfull may make lawfull Wars ;

Use 1 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 sea-war 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 over-wise , over-just .

Use 2 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 .

Use 3 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 .

Use 4 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 .

Use 5 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 .

Use 6 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 .

Use 7 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 .

Use 8 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 .

Object . 1 , 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

Solu . 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 .

Object 2 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 .

Sol. 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 .

Object . First , saith h● , they object

That our Assemblies are full of grievous blots and enormities .

He answereth ,

Sol. 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 .

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

Sol. 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 ,

Doctr. 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 ;

Reason . 1 Use 5 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 !

Use 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 Palmer-worme , 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 .

Use . 1 The Vse .

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 .

Use 2 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 .

Use . 3 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 .

Use . 4 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 .

Reason . 1 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 .

Reason . 2 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 .

Reason 3 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 .

Use . 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 fo rs 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 Vnction ; 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 Vnction 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 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 .

Vse .

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 Vriah .

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 .

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 .

Sol. 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 .

Vse . 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 .

Doctr. 2 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 Vriah , 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 .

Vse . Let us all lay this justice of God to heart , and let us look for it at the hands of God , that he will 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 .

Doctr. 3 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 Grasse-hoppers , 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 .

Doctr. 4 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 defied 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 .

Doctr. 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 .

Vse . 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 fore-run 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 .

Vse . 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 ,

Note 1 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 .

Note 2 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 , Vtitur 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 .

Vse . 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 ;

Vpon 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 ; it s 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 .

Doctr. 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

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 him 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 .

Reason . 3 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 .

Reason . 4 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 Common-wealth 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 .

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 .

Doctr. 2 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 .

Doct. 1 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 .

Reason 1 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 .

Reason . 2 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 .

Doct. 2 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 fearing 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 .

Doctr. 3 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 confesseth .

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 ,

Doctr. 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 Vnicornium , 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 .

Doctr. 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.

Doctr. 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 :

Doctr. 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 .

Doct. 1. The decrees of Gods judgement upon the wicked be constant and unchangeable . Doct. 2. The consent of Embassadours all declaring the same judgement sheweth , that the Lords Trumpet dat sonum certum , gives a certain sound . Doct. 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 .

Doct. 1. All warres are ordained by God . Doct. 2. God punisheth one evil Nation by another . Doct. 3. Warre is one of Gods rods to punish sinne . Doct. 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 ,

Doct. 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 .

Doct. 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 ,

Doct. 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 .

Doct. No place is safe without Gods protection , for the hidden things of Esau shall be searched and found out .

3. Hope in their confederates .

Doct. 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 . Doct. 2. God requiteth sinners with the same measure that they have measured to others . Doct. 3. The falling out of these confederates with Edom , sheweth , that there is not true peace between the ungodly . Doct. 4. Those who put their trust in men , have no understanding .

4. Hope , in their wise men .

Doct. Humane wisdome and counsell against the Lord , are no fense for any state .

5. Hope in their strong men .

Doct. 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 .

Doctr. 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 .

Doctr. 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 .

Doctr. 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 .

Doctr. 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 .

Doct. 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 .

Doct. 1 God hath set a time to punish every sinne of the impenitent .

Doct. 2 That time is at hand .

Doct. 3 God doth punish those whom himselfe hath stirred up to be his instruments to punish others .

Doct. 4 God doth punish by retaliation .

Doct. 5 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 , Doct. 6 is without all mercy .

2. The comfort of the Church .

1. He speaketh of their judgement as past .

Doctrine . Though the Church of God do live under the Crosse for a time , it shall not be ever so .

Doctrine . 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 ,

Doctrine . 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 .

Doct. 1 God requireth of them whom he delivereth from evils , holinesse of life .

Doct. That God delivereth his Church first , that after they may serve him .

2. The victories of their enemies .

Doct. 1 The afflictions of the Church do turne to their greater good .

Doct. 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 .

Doct. 3 3. The meanes to effect this .

1. Here is a promise of Saviours to them .

Doct. 1 Though God do long punish , he doth ever love his people .

Doct. 2 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 .

Doct. 3 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 .

Doct. 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 .

Doct. 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 .