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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10338	The prophecie of Obadiah opened and applyed in sundry learned and gracious sermons preached at All-Hallowes and St Maries in Oxford by that famous and iudicious divine Iohn Rainolds D. of Divinity and late president of Corp. Chr. Coll. Published for the honour and vse of that famous Vniversity, and for the benefit of the churches of Christ abroad in the country, by W.H.	Rainolds, John, 1549-1607.; Rainolds, John, 1549-1607. Sermon upon part of the eighteenth Psalm. aut; Hinde, William, 1569?-1629.	1613 (1613)	STC 20619; ESTC S115589	99,467	170

this word Nothing for assurance of building but this rocke He is like to a wise man that built his house on a rocke who heareth the wordes of Chr●…st and keepeth them and one is our master e ven he And for the teachers goe and teach those things whi●…h I haue spoken This is Christ his lesson both to hearer and teacher and his promise we see is tyed only to this word This is the ground whereon wee must build the house that must not be shaken this is the food of life whereby the children of God must be fed What ever ground of Fathers decrees traditions coū cels or ought else 〈◊〉 it is but ●…and which will not hold our building only hereto we must sticke this must be our only Rocke and staie In the first booke of the kings mention is made of a man of God who was sent to preach against the Idolatrie at Bethel He came thither did the message crying out against the altar according vnto the word of the Lord. The king first threatned him and after allured him to come and dine with him and receiue a reward But the man of GOD answered the king that though he would giue him half●… his house he would not for that hee had Received worde of the Lord against that When he was departed from the king there meeteth him an old Prophet he willeth him to come home and eat bread with him he denyeth telling him what word he had received of the Lord. The old Prophet replyeth that he was a Prophet also and that an angell had spoken to him by the word of the Lord bade him bring him againe The Prophet yeeldeth and leaveth the word which he heard the Lord speak to beleeue an old prophet But for this cause because hee obeyed not that commandement which he heard of the Lord he received this answere that his body shoulde not come into the sepulcher of his Fathers And when he was departed a Lyon met him and slew him This is a good lesson for vs that when we haue once learned the will of GOD we go not out of our way wee leaue not this worde though Prophets ancient Prophets yea such as tell you Angels from heaven haue taught them yet I saie that wee leaue not the word of the Lord to goe with them Now many tell you of these things Fathers ancient Fathers apparitions of Saints Angels Would to God there were not many deceived by them but we see that this was a prophet of the Lord ancient in yeares godly in religion for he came not vp to worship at Bethel faithful for he beleeved the prophecie sent by God had a care to be buried by the Prophet yet whē he said that an Angel had spokē to him he lyed wherby we see that prophets old c may deceiue for each man is a lyar So that wee haue none assurance but of them in whom the holy Ghost spake that were guided by him and they are alone to be our foundation Wherefore whōsoever the Lord sendeth to Bethel to preach his truth against sinne and heresie let him not relie on any Prophet but on that word which he hath received of the Lord least not that Lyō which stood still by the carkas but that Lyon which goeth Roaring about seeking whom he may pray vpon meet thē and rent them in pieces when there wil be none to deliver them But you that are appointed messengers to foretell or rather to tell of Reformatiō already made husbandmen to sow the seed in the Lords ground Embassadours to do the Lords messages Stewards to minister food to his houshold captain●…s to fight the Lords battailes Remember that the word of GOD is the only seed which you must sow milke which you must giue meate which you must divide and sword where with you must fight Which I speake not as though it were not lawfull to vse the benefit of that which is taug●…t by Fathers or Philosophers for I know that the Apostle is said to haue sanctified those sayings of the Poets in the Acts Corinthians Titus but for that he only alleadgeth the Prophets to them that beleeved the Prophets and these proofes they vsed not as necessa rie proofes but probable arguments against thē that gaue credence thervnto Even as though in this matter we shou'd alleage against the Papists not one of thei●… Poets but their chiefe Prophet and captaine Aquinas teaching that the canonicall Scriptures are only of necessitie to proue c. againe that he who goeth about with other arguments to proue the truth of Christian Religion maketh it ridiculous And yet is the ground of their divinitie in the points wherein they dissent from vs This saith Augustine Chrysostome Damascene this saith Aristotle c. But seldōe come they with this saith the Lord. Wherefore by t●…eir owne mout seeing they bring not rat●…ones congruētes they make Christian fai●…h ridiculous And for vs what ●…aue wee to doe to fill our pulpits with mans words as though they were the ground of our faith Loath we now the heav●…nly ●…anna and ●…esire we to returne to the 〈◊〉 of Egypt Remember wee not that the fl●…sh which the 〈◊〉 〈◊〉 fall among the Murmurers tents came out at their nostri●…s Remēber I pray you that if we may allege them it is that the word of GOD by them may be enlightned but in no case shadowed for we are Ministers appointed to publish his word not the fanctes of mē There is a promise to the preaching of his word and a blessing to the hearers thereof This haue we a commandement to teach Then this ought to be as fire in our bowels to enflame vs to teach and in others with reverence to heare and attend to it and vnlesse we knowe this wee haue not learned the very principles of Religion But let vs that are brought vp in his Church bee content to bee fed with this food of Angels The event is That he should be made small the fulfilling whereof is mentioned by Malachy I haue made his mountaines wast and his heritage a wildernes for dragons For though after Malachy Idumeans dwelt there yet since is that of the same Prophet fufilled They shall build but I will destroy Now when wee see things so lōg before told of in their due time fulfilled this must be a ground stand for our weake faith concerning things to come as the last and eternall iudgement that as we haue seene the particular iudgemēts fulfilled on Edom Ierusalem c. wee assure our selues that what hath passed from the mouth of the Lord shall most certainely come to passe Gen. 41. 32. Now as the Apostle writeth the things which were written before were written for our learning c. For as he saith in another place the examples of the punishment of the Israelites are

rather then that one of those little ones of whom thousands are perished through them should haue miscaried Wherefore I beseech you in the name of Christ by that duty and loue which you owe him if there be any care in you any feare of his name that you woulde go to Niniveh whither you are sent and though Tarsus be a famous Vniversity yet seeing GOD hath sent you thither that you would arise and go to Niniveh As for vs that remaine in Iurie let vs arise against her to battel against Sathan and his angels of darknes against the power of darknesse those principalities and powers and spirituall wickednes against our owne lusts and concupiscenses against the old man and law of our members for all these are enimies to GOD and enimies to vs and against all these must we rise vp to battel As also against al errors and heresies which fight against the truth Against these let vs arise and let vs rise vp against them to battel For it is not now a time for vs to say with Solomons sluggard a little slumber a little solding of the hands togither least poverty come vpon vs is one that travaileth by the way necessity as an armed man There is great necessity in it for the Idumeans are even within vs we haue no neede to folde our hands togither but rather to rise vp with that good 〈◊〉 who ariseth whiles it is night giveth the portion to her houshold and the ordinary to her maides In the book of Genesis we read that Abraham hard that his brother was taken by his enimies wherevpon he brought forth of them that were borne and brought vp in his house 318 and pursued them and that he and his servants divided themselues by night and smote them brought againe his brother Lot Our brother Lot nay many of our brethren are taken and caried away but they are not yet so far gone but that if we make hast they may be recovered And if ever it behoved Abraham to arme his houshold it is now time Yee that are in the place of Abrahā arme thē that are brought vp in your houses to the bringing backe of our brethren Arme them and your selues with that spirit of Abraham with that brotherly loue and care over others I cānot say to every one of you as is said to him in the Poet Nate Ded potes hoc sub casu ducere somnos But I say to each of you Nate Deo potes hoc sub casu du cere somnos And so much the rather for that the danger was but neere him but it is within vs. Wherefore let vs vse the sword of Gods word against these enimies And cursed be the man that withdraweth his sword from bloud I meane not to flay the person bodily but I speak of the spirituall sword of the spiritual slaughter to kill their errors to slay our wicked and vngodly lusts and mortifie the body of sinne which we beare about with vs. Which the Lord grant that each of vs may doe VERSE 3. 4. 3 The pride of thine heart hath deceived thee thou that dwellest in the cleftes of the rocks whose habitation is high that saith in his heart who shall bring me to the ground 4 Though thou exalt thy selfe as the Eagle and make thy nest among the starres thence will I bring thee downe saith the Lord. THE Prophet having shewed in the former verses that GOD would bring to passe the destruction of Edom by nations stirred vp against them sending messengers from one to another to rise vp against her in battel doth in this place refute a reason with the which they were prepared to come against this Judgement of GOD. For whereas the land of Edom was mount Seir a countrey full of Rockes their cities were strong situated on hils or amongst hils seated vpon rocks by nature mightily fortified for which cause they imagined that it was impossible to conquer them this conceipt of theirs the Prophet doth here open and reproue saying the pride of thy hart c. Wherefore in few wordes hee saith thus much GOD will destroy thee notwit●…standing thy great strength which hee hath confirmed by the infallible worde of GOD. Hererevnto they opposed the fond and vaine imagination of man for they said who shall bring me downe to the ground Because I dwell in the Clefts of the rocks and am strong on the high mountaines This cōceipt is said to proceed from pride of heart thereby being advertised that notwithstanding their vaine conceipt of defensed places as though by reason of them it were impossible they should bee subdued yet they should find it false as issuing not from the truth but from the pride of heart The truth also hereof that GOD would assuredly bring them downe is amplified by comparing their defences to the neast of an Eagle which is wont to be builded aloft in the top of high craggie mountains as Aristotle also writeth And whē hee saith that though their neast were made among the starres by the hyperbole he signifieth that nothing should hinder but he will subdue them The Lord telling Edom that though hee make his neast never so high yet he will fetch him downe and therefore will also destroy him though he dwell in the Cleftes of the Rockes And although these things were proph●…cied against Edom. yet were they deliuered for instruction to Israel Wherfore it seemeth that hee turneth the person for hauing s●…id before in the second person I haue made thee small the pride of thy heart hee immediately turneth to the third person saying whose habitation is high that saith in his heart c. This thing then as it is spoken to the terrour of the Idumeans so it is for the consolation of Israel Israel is the Church of GOD that is the house of GOD whose house are wee if wee hold fast vnto the end the confidence and the reioycing of the hope These things then are written for our learning comfort that wee should bee neither puft vp with a vaine opinion of any gifts in vs whatsoever neither yet discouraged with any feare though the Idumeans dwell in the Cleftes of the rockes and say in the pride of their heart who shall bring vs downe to the ground For though they exalt themselues as the Eagle and make their neast among the starres yet thence will the Lord bring them downe Pride goeth before destruction and a high mind before a fal Wel may the wicked for a while flourish as a greene bay tree and draw forth their sword against the godly but their sword shall enter into their owne bowels and they shall be rased out that men shall say where is he or with the Prophet This is Pharaoh Ezek 31. 18. The Iebusites that held the fort of Zion so trusted in the strength thereof that the blind and the lame said David shall not

haue reioiced over the children of Iudah in the day of her destruction thou shouldest not haue spoken insolently in the day of affliction 13 Thou shouldest not haue entred into the gate of my people in the day of their destruction neither shouldest evē thou haue looked on their affliction in the day of their distresse nor haue laid hands on their substance in the day c 14 Neither shouldst thou haue stand in the crosse wates to cut of them that should escape neither shouldest thou haue betraied the remnant in the day of their destruction THE Prophet having generally in the former verses delivered the cause of the destruction of the Idumeans namely their crueltie which they shewed to the Israelites their brethren when Ierusalē was sacked at what time they shewed themselues as their enimies he doth now in these wordes particularly lay the same out that the poisoned sore of their barbarousnesse being declared the iustice of GOD in cutting them of might bee shewed vnto them Which causes in particularitie are delivered by way of admonition wherein is opened what they should haue done and they concerne Either their 1. Affections 2. Actions 1. Affections Hatred Envy testified by their gladnesse reioicing at their harmes afflictions 2. Their actions are either concerning words proud spightful thou shouldst not haue spoken insolently deeds spoiling thē of goods Entred into the gate laid hands on substance life Stood in the breach to cut of them that escaped Betraied the remnant Wherefore in these points consisted the crueltie of Edom in wishing speaking and doing evill against Israel Welwillers cannot looke on our miseries or abide to see them for griefe and sorrow As we read of Agar the mother of Ismael that whē her sonne was like to die for want of water shee cast the child vnder the tree and went and sate over against him a far off for she said I will not see the death of the child But here the evill wil that the Idumeans bore appeareth and the harme they wished them in that they reioiced to looke vpon the affliction of their brethren Neither could they keepe this evill will within thē but they vttered it in their speech speaking proudly a gainst them or as it is in the Hebrew making their mouth great or wide Which here being plainely set downe is by others elsewhere more plainely opened when they cryed rase it rase it even to the foundations and againe behold the house of Iudah is like vnto all the heathen Besides here they staied not but to their evill will naughtie words they added naughtie deeds for they entred into the gate laid hands on their substance and as though it had beene a small thing to rob them they proceeded further and tooke away their liues by killing some by present death for whom they waited in the breaches others by lingring death whom they betraied that so they might die in torments captivity And all these albeit very grievous in themselues yet are more increased by the circumstances Of 1 persons 2 Times 1. Persons by whō a brother wherefore add neither oughtest thou to note the indignity against whom a brother not beholding the day of thy brother My people 2 The circumstance also of the time encreaseth the cruelty in the day he was made a stranger in the day of affliction Whereby is declared what marveilous savage hearts they bore for then even enimies are moved to pity Wherefore to shew the grievousnes in respect hereof this clause is repeated in each branch And when it is also saide that they stoode in the breach betrayed the remnant not sparing such as had escaped we see that on all sides their cruelty is amplified Wherefore they are iustly reproved when they are admonished not to haue done that which they did By which reproofe of Edom we are admonished to haue two things if we will neither be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ namely 1 Patience 2 Brotherly loue in that they did should haue done 1 It is a heard and heavy message that the children of GOD must suffer so great misery cruelty to beare it also a great griefe it is that our enemies should looke on our affliction and reioice greater to enter into our gates and take away our goods greatest of all to take away our life yet is it more then this to kill vs after wee haue escaped especially to suffer all this of our brethren Yet is there no remedy the godly in all this must be patient and suffer all these things and that not onely of strangers but also of our brethren The gate that leadeth to life is narrow and straite Wee are to sit downe and cast accompts for we are to build a costly worke We are borne as the sonnes of Iacob vnder the bondage of Pharaoh so vnder the thraldome of Sathan that spirituall Pharaoh Christ is our Moses by whō through Baptisme as through the red sea we are led to the land of promise but before we come thither wee are to passe through the wildernesse where is want of meate and drinke and other necessaries besides wild beasts noysome serpents c Yet this must we passe through before we can come to Canaan that is heavē Which floweth not as did that with milke and hony but with such ioy and comfort as tongue cannot vtter neither haue at any time entred into the hart of man Now seeing vnlesse we passe through the wildernes we cannot enter into Canaan wee must be content to beare whatsoever affliction is therein But if we murmure and rebell he hath sworne in his wrath that we shall not enter into his rest So hard a thing is it nay so impossible to enter heaven but through many tribulations If any man will come after me saith our Saviour let him take vp his crosse dayly and follow me The death of the crosse was not only most grievous but most shame full also and so much the more for that such as were to bee handled most despitefully were put to cary their crosse themselues for they had favour shewed thē who had others to helpe yet were not this worst if they were to do it but once or to die but once but whē we are commanded to do it dayly it is a sore matter yet must those that will follow Christ be content to doe it to beare all affliction even most grievous and shamefull even the crosse For Christian mens life is death and that daily that they may say with the Church for thy sake are we killed dayly not the whole day onely but every day Christ Iesus the sonne of GOD who thought it not robbery to be like vnto God was content for our sake to endure all miseries even the death of the crosse with all the indignities that Edom put Iuda vnto For they in the day of his affliction stood staring looking vpon him they reioiced against him

Christ his body It is said that the godly shall cōsume thē c. Which is also meant when it is said that Christ shall Receiue his chosen to iudge the world which is not only ment of the Apostles but of all the Saints As S. Paul saith know yee not that the Saints shall iudge the Angels the wicked Angels God indeed is he who iudgeth but because he worketh it for his chosen sake they are said to do it As it is said that whatsoever is done to one of the little ones is done to him and whosoever Receiveth the Apostles Receiveth him because this is done for his sake So that it is attributed to the godly which GOD doth for their cause As it is in the commandement honor thy Father c that thy daies may be long The words are that they may prolong thy daies That is thy parēts not as though they could do it but for that the parents pray to GOD for the prosperity of their obedient children which they therefore are said to work because God for their sake doth it In the 16 of Luke we are commanded to make vs friends of the vnrighteous mammon that when we haue need they may Receiue vs into their habitations not as if the poore and needy whom we helpe should do it but for that GOD for their sakes doth it Even so is it here said that the people of GOD should consume their enimies because God would do it for their sakes which is gathered by the Apostle that our God is a consuming fire The last point which is the seale of all is this the Lord hath spoken it This is the onely ankerhold indeed in all tempests For if we would leane on the words of man let vs remember they are lyers Flesh and bloud is not sufficient to assure and strengthen vs but onelie the word of the Lord who performeth all that he saith who is not as man to lie nor as mortall man that he should repent shall he speake and not performe For so certainely as he cannot deny himselfe so certainely wil he performe what he saith Which his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he here vseth confirmeth vnto vs. As he saith to Moyses I haue appeared to thē not in my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in my name Iehovah which is hee that maketh his promises to be and so would he then be called for that hee would then make good the things which hee had before promised In like manner let vs remember that hee hath appeared vnto vs in his name Almighty in the workes of his creation and regeneration but in his good time he will appeare to vs in his name Iehovah and most certainely perfourme all his promises VERSE 19. 20. 21. 19 And they shall possesse the South with the mount of Esau and the plaine with the Philistines and they shall possesse the fieldes of Ephraim with the fields of Samaria with Beniamin and Gilead 20 And this host caryed into captivity of the children of Israel shall possesse that which was the Cananites vnto Zarephath and they of Ierusalem that were caryed into captivity shall possesse that which is in Shepharad with the cities of the South 21 And Saviours shall come vp to mount Sion to iudge the mount of Esau and the kingdome shal be the Lords OF these three verses the two former are diverslie translated expounded by reason of the diverse significations of the words And the difficulty seemeth to bee such in my eies that I dare not take on mee particularly to avouch the meaning of the Prophet in each word but submitting my selfe to your iudgements to any that shal yeeld reason of any other exposition I will impart vnto you that which in my opinion see meth most likely Which is that which agreeth with the circumstances of the text and generall drift of the Prophet Which is evident by that which hath beene set downe already and that which is afterwards added in the last verse So that wee shall not greatly erre if in in this or that particular word we hit not on the particular meaning of the Prophet so long as we keep the generall doctrine without errour It hath beene said before that the seed of Iacob should possesse their ancient inheritance and destroie their enimies These points are here againe handled but so that it is promised they should not onely repossesse their ancient right but also much more by extending the bonds and limits of their possessions every way The land of promise is so situated that it hath on the South the land of the Idumeans called here the mount of Esau on the West a low plain which was the country of the Philistines on the North lay Ephraim and Samaria and on the East Gilead c. as Iosua the best Geographer hath taught vs. The meaning is then that looke how farre the borders of their dominions in former times extended so much should they repos sesse yea that they should stretch out farther on every side and possesse much more Samaria is here mentioned with certaine shiers as it were on the north because of the difficultie which seemed to be in winning them for that the king of Assyria hauing taken Samaria and led away the people captiue had peopled that citie and the countrie about with many strangers And for the like cause it may seeme that Beniamin is here named for that being little and seated among many enimies they were in greatest danger to be dispossessed c. had they not receaued this pro mise that evē their borders by the seed of Iacob should be inhabited Now whereas they were divided into two people Israel and Iudah the Israelites were caried away captiues by Salmanasar and Iudah by Nabuchadnezzar Wherefore in the words following the promise is made vnto both laying downe the borders of both the kingdomes c. This being laid downe followeth the other point of the destruction of the enimies Saviours shall come vp to mount Sion to iudge the mount of Esau. Where by the name of Saviour the rules and governours are meant for to iudge is to rule and execute iudgement in right of the oppressed as it is commonly vsed in the booke of Iudges And this they shall doe by comming vp to Sion the strongest fort in Iewrie Finally the kingdome it is said shall be the LORDS to note the happy state of the faithfull having such a one for the governour so mightie and therefore able so mercifull and therefore willing to keep them safe from all evill and to participate with them all good things The performance of al this was in part represented by the bodily restitution of Iudah and Beniamin when by proclamation of Cyrus Zerubabel Ioshua c. came and built Ierusalem and continued by Iudas Macabeas who iudged the Edomites and so are these called Saviours where notwithstanding GOD doth this by them his lieutenants as he also said to Samuel they