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A16641 Abdias the prophet, interpreted by T.B. fellovv of Magdalene College in Oxforde. Seene and allowed according to the order appoynted Brasbridge, Thomas, fl. 1590. 1574 (1574) STC 3548; ESTC S109671 43,473 114

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that almightie God spake himself by the mouth of the prophet Therfore I say which perteyneth to the first part of this chapter that the destruction of the Edomites is certayne For God himself is the author therof Vnto this parte also perteyneth the title of the prophesie in that it is called a vision Of visions there is often mentiō made in the Scriptures as in the prophesies of Ieremie Ezechiel Daniell and in the Reuelations of Iohn Daniell in a dreame sawe a vision of foure Beastes And Sainct Iohn in a traunce saw a vision of seuē candlesticks Of this and suche other visions his whole booke of Reuelations consisteth Which are declarations of things to come by similitudes darke kinds of spéech But in this prophesie a visiō is otherwise vnderstanded for it signifieth héere a declaratiō of things to come in playne words without any similitude or allegorie As a Prophet in olde time was called a Seer so heere the prophesie of Abdias is called the sight or vision of Abdias A Prophet in olde tyme was called a Seer bicause he did foresée things that shuld come to passe afterwards so héere Abdias prophesie is called a vision bicause it is a thing foreseene that shoulde be fulfilled in tyme to come These two are both one in effecte a Vision and a Prophesie yet some difference there is betwéene them For a Vision is a reuelation of that thing whiche God hath appoynted to bring to passe afterwards and a Prophesie is an vttring of that is reuealed As Prophets are dyuers so are prophesies some false some true but a visiō is always certain so called bicause it is séene reueled by god vnto mā That is truly called a visiō wherof we can testifie that haue séene it Whatsoeuer writing may truely be so called it is an argumēt that the doctrine therin conteined is true Therfore the prophet giueth this title vnto his prophesie to declare the certentie therof Our Sauior vseth the like argumēt in defēce of his doctrine saying That which I haue séene I testifie vnto you And after this sort s Iohn beginneth his first Epistle saying That which we haue heard which we haue séene with our eyes which we haue looked vpon whiche our hands haue handled that declare we vnto you The title of this prophesie is almost one with this title of S. Iohns Epistle For the vision of Abdias is as much to say as that whiche Abdias hath seene or that whiche God hath reuealed vnto him for a certayntie to be fulfilled in time to come Therefore I say this prophesie is called a vision bicause this worde conteyneth in it an argument that it shal come to passe in déede as the Prophet hath spoken or rather as God hath spoken by the mouth of the Prophet And bicause God reuealed it vnto him it is called his vision At what time this prophesie was reuealed or at what time Abdias vttred it is not expressedly declared eyther in this booke nor in any other booke of the Scripture The Iewes write that this was the same Abdias that liued in the dayes of king Ahab and dyd saue an hundred of the true Prophets hyding them by fiftie fiftie in a caue and gaue them necessarie sustenance But the opinion of the Iewes séemeth contrarie to the truthe For there is good reason to shew that Abdias liued at the same time that Ieremie and Ezechiell prophesied For they prophesie all agaynst one and the same people they all declare the miserie and calamitie of the Edomites and the causes of their destructiō Abdias doth agrée in words with Ieremie as though he had learned the maner of handling his prophesie of him as the scholer of the master Therefore it séemeth that they liued and prophesied bothe at one tyme whiche was when Nabuchodonosor had destroyed Ierusalem and caried the inhabitantes thereof prisoners vnto Babilon whiche captiuitie was full thrée hundred yeres after the reigne of Achab. Therefore that Abdias which was in his tyme could not be aliue in these dayes Moses in his prayer a lyttle before his death sayth that in his dayes the age of man was but thréescore yéeres and ten In Achabs tyme it is likely that mans age was rather shortned than prolonged bicause in his dayes the worlde was aboue fiue hundred yeres older than it was in Moses time For the older the world is the shorter is the life of man Althoughe some men liue now a dayes longer than the common sort doe yet the age of man commonly is but thréescore or fourescore yeres So Moses liued an hūdred twentie yeres And if God in like maner were so beneficial to Abdias that was in Ahabs time that he liued .40 yeres longer than the common age of man yet he could not liue vnto the captiuitie of Babilon For then he must haue liued aboue thrée hundred yeres Therfore our Abdias and he were diuers persons as their state condition was diuers for the one was a lay man the other a Cleargie man the one was a Courtier the other a Prophet But in this they do both agrée that they might both be truly named Abdias that is to say the seruaunts of god For they both did God good seruice the one in sauing his Prophets from the cruel tyrannie of Iesabell and in giuing them bodily sustenance the other in vttering the Prophesie that God had reuealed vnto him and in feeding his people with spirituall foode The foode wherewith the Prophet féedeth Gods people is the foode of consolation and comforte whiche is ministred by the declaration of the certayn destruction of their enimies whiche is declared vnto them in these words Thus hath the Lorde Iehoua sayde The Lorde hathe spoken it Adonai is the Hebrue worde which signifieth such a Lorde as is an helper a sucourer a preseruer one that is of power might and also hath a care of his people Therfore was Ioseph called Adonai bicause he was an helper and succourer of the Egyptians bicause he was of great power might amōg them bicause he had not onely a care of the people but also by the pollicie wisdome that God had giuen him they were preserued in time of derth Such a Lorde sayth the Prophet hath spokē these words which he vttreth vnto the people And bicause there are many that are called Adonai or Lorde for difference sake he addeth this name Iehoua That Lorde saythe he whose name is Iehoua hathe spoken it who is God aboue all Lordes who is almightie and ruler of all the worlde and therefore is able to performe whatsoeuer he sayth and he hath alreadie sayd it it is alreadie determined and therefore can not be altered Although the minde of man may be changed God is vnchangeable he hath sayde it and therefore certeinly it shall come to passe For confirmation whereof it followeth VVe haue hearde this voyce from Iehoua The Prophet Ieremie
our instructiō and the examples of the wicked with their punishmēt serue for our correction After this sort the Apostle Paule expoundeth the manyfolde plages of the Israelites in the wildernesse and according to the moral sense applieth them vnto vs teaching vs by their example to auoyde their wickednesse Finally in the scriptures besides the letter and the moral there is a true and a profitable allegorie type figure or mysterie As for example the offering of Isaac vpon the aulter to be slayne by the hands of his father as God had commaunded whiche as according to the letter it was a triall of Abrahams fayth and also an instructiō for vs whiche is the morall teaching vs to obey Gods commaundementes in all poyntes and to beléeue hys promyses although they séeme neuer so contrarie to mans reason So in that Isahac was layde vpon the aulter readie to be slayne and then by the voyce of God deliuered and as it were raysed from death to life agayne he was a type and figure of our Sauiour Christ teaching vnto Abraham and his posteritie saluatiō by the offering of Christ vpon the crosse and by his resurrection from death Also Ioseph beeing solde by his brethren vnto straungers cast into prison after made ruler of the countrey of Egypt where he prouided foode and also a fruitefull lande for his father and brethren to dwell in as it declareth Gods wonderfull power and goodnesse towards him and also the state of Gods children in this life béeing first by affliction thrust downe as it were into hell and after exalted into heauen So it was a fygure of oure Sauiour fyrst solde and deliuered into the handes of the Gentiles euen by hys owne countrey menne and brethren and afterwards of hys Resurrection and glorification by hys Ascention into heauen where of his mercie contrarie to our deseruing he hathe prouided for vs a perpetuall reste and habitation for euer euen for as manye as come vnto him for succour Moreouer the bondage of the Israelites in the wildernesse and their deliuerance through the destruction of Pharao in the red sea besides that it declareth the power and goodnesse of God towards them and the state of his children before rehearsed it was a type of our bondage through sinne death hell and the diuell and of our deliuerance from the same by our sauiour Christ destroying our enimies and bringing vs vnto euerlasting felicitie Likewise the Pascall lambe receyued euery yere béeing a lambe without blemish the bloud wherof was sprinkled vpon the postes of the doore ouer which the destroying Angell passed hurting none in the house where the bloud was sprinkled This Lambe I say in an allegorie signifieth our sauiour Christ béeing without blemishe and spotte of sinne whose bloud sprinkled vpon the postes of our hearts by fayth deliuereth vs from euerlasting destruction We are taught this allegoricall exposition of the Pascall Lambe by Iohn Baptist where poynting vnto our sauiour Christ he sayth Behold the lambe of God that taketh away the sinne of the world Also the Apostles Paule and Peter do liken our Sauiour vnto the Pascall lambe saying Christ our Passeouer is sacrificed for vs and we are redéemed with the precious bloud of Christ as of a Lambe vndefiled and without spot According to this figuratiue and mysticall interpretation the Apostle expoundeth the historie of Abrahams two wiues and their children where he playnly poynteth at our aduersaries the Papists who séeke iustification by their owne works and do persecute those which according to Gods promise do séeke life by faythe in Christ whose miserable state and condition the Apostle sheweth prouing by an allegorie that all they which séeke iustification by the bondage of the lawe shall be cast out of the lande of promise with the bonde woman and hir sonne and shal not inherite the euerlasting kingdome of God with his children that are frée and do seeke saluation throughe fayth in his promise Héere it is euident that the Apostle teacheth vs to expound the scriptures not literally onely but also allegorically mystically or figuratiuely So he expoundeth those words Thou shalt not mosell the Oxe that treadeth out the corne In like maner the rocke in the wildernesse out of the which water flowed to satisfie the thirst of the Israelites besides that it declareth Gods power and prouidence for his children béeing in distresse it prefigured the graces and giftes of God that flow out of our sauiour Christe vnto all that beléeue in him For so the Apostle expoūdeth it where he sayth Our fathers dyd eate the same spirituall meate and dyd drinke the same spirituall drinke for they dranke of the spirituall rocke that followed them and the rock was Christ And the serpent that Moses set vp at the commaundement of God besides the miraculous healing of those that were bytten with fyry Serpents teacheth bothe the Israelites and vs to lift vp the eyes of our fayth vnto our Sauiour lifted vp vpon the crosse séeking deliuerance by him frō the deadly sting of the Serpent the diuel For that brasen serpent was a figure of our sauiour Christ as he himselfe expoundeth it in the Gospell Moreouer where Moses telleth the people that God wyll rayse vnto them a Prophete like vnto him selfe euen of their brethren vnto whom they should herken the letter teacheth vs nothing else but that Iosua should gouerne the Israelites and bring them into the lande that God had promised them But the holy Ghost in the person of Iosua whose name signifieth a sauiour teacheth vs that Christ is our sauiour who bringeth vs into the euerlasting rest promised vnto all the faithfull for so the Apostle Peter expoundeth the words of Moses Also euen as the bonbage of the Israelites in Egypte and their peregrinatiō in the wildernesse besides that is playnly expressed by the letter doth represent the state of Christiās in this life béeing ful of afflictiōs euē so the land of Canaan promised vnto Gods people in the which they had a great conquest ouer the wicked after quietly enioyed the coūtrey besides the declaratiō of gods excéeding power and excellent benefites bestowed vpon them doth represent vnto vs the euerlasting rest in heauē which we shall enioy whē almightie God hath destroyed all the wicked vpon the earth So the Apostle expoundeth the wordes of the prophet Dauid who concerning the same matter sayth Fortie yéeres long was I gréeued with this generation sayde It is a people that doth erre in their hearts for they haue not knowne my ways vnto whom I sware in my wrath that they should not enter into my rest Whiche words written bothe in the lawe and in the Prophet according to the letter doe shew the rest of the Israelites in the land of Canaan but according to the allegorie they teache al the faythful the euerlasting rest by Christ in heauen But for the further
speketh those words out of Egypt I haue called my sonne Where the letter teacheth vs nothing else but the deliuerance of the Israelites out of captiuitie but the holy Ghost vnderstandeth moreouer the returning of our sauiour out of Egypt into his own coūtrey after the death of Herod For so the Prophets words are expounded in the Gospel Finally the Prophet Ieremy declaring the deliuerance of the Israelites out of captiuitie describeth first their gret affliction saying Thus saith the Lord a voyce was herd on high a mourning and bitter wéeping Rachell wéeping for hir childrē would not be comforted bicause they wer not Thus saith the Lord refraine thy voyce frō wéeping thine eyes from teres for thy work shal be rewarded saith the Lord they shal come again frō the lād of their enimies Here the letter teacheth vs only the returning of the Israelits frō the captiuity of Babilō But the holy ghost therby vnderstādeth the lamētatiō of the Israelites for their Infants whō Herode slue at the birth of our sauiour Christ as the Euāgelist witnesseth So I say in this Prophet Abdias besides that hath béene alreadie noted we are taught Christ and the destruction of our enimies by him for he hathe applied the writings of all the Prophets vnto him selfe when he accompanied the two Disciples vnto Emaus after his resurrection For S. Luke sayth that he began at Moses and at al the Prophets and interpreted vnto thē in all the scriptures those things that were written of him And S. Peter sayth Al the Prophets frō Samuel and thence foorth euen as many as haue written haue foretolde of those dayes that is to say of the wonderfull workes then wrought in the name of Christ and of his death and resurrection Also Zachary Iohn Baptist father praiseth the Lord God of Israel for our redēption by Christ our mightie sauiour as he had promised by the mouth of his holy Prophets that haue bin from the beginning of the world Therfore séeing that all the Prophets haue forespoken of saluatiō by Christ Abdias also with the residue hath prophesied of him so that in this Prophet we may finde our deliuerance by Christ and consequently the destruction of Antichrist Which he dothe here first teach vs vnder the name of Edom Esau The signification of the word Edō pointeth vs to the person and also to the place where Antichrist dwelleth For Edom in the Hebrue tong signifieth red or bloudie The Bishop of Rome which is Antichrist sheweth him selfe to be Edom that is red and bloudy both in outwarde appearance and also in his secrete deuises for he and his Cardinals his doctors and other his adherents are clothed in red the seruing men of his Clergie goe in red This is their colour wherewith they are delighted So also their dooings are red and bloudie For this is the fyrst decrée of their secret counsel at Trent Al they that professe the Gospel and are enimies vnto the Church of Rome shall be rooted out they shall be slayne and put to death their bloud shall be shed vpon the earth This is their bloudy decrée which they haue practised to the vtter most of their power héer in England in Scotland and of late in Fraūce and in many other places of Christendome as Germany Flanders Spayne and Italie So that they are altogither delighted in bloud and wil neuer be satisfied Therefore they maye well be called Edomits red bloudy mē Moreouer not only the signification of the worde but also the testimonie of diuers ancient writers leadeth vs to vnderstand by this name Edō the Antichrist of Rome who are persuaded that he is not onely in outwarde pompe and shew and in déedes an Edomite but also in bloud kinred as one that had his beginning of the Edomites For Moses Gerundensis writing of the beginning of the Romanes sayth we haue heard in the bookes of the Chronicles of Ioseph ben Gorian and in other bookes of Antiquities that Sappho the sonne of Eliphas the sonne of Esau the father of the Edomites prouoked Ioseph the sonne of Iacob to warre whē he was gouernour of Egypt In the which war Sappho the Edomite and his valiaunt captaynes were taken and caried into Egypt and there committed vnto prison where they remayned as long as Ioseph liued And when he was dead Sappho fledde away and went into Campania and reigned ouer Kittim at Rome At the length he was made king ouer all Italy and this was the first king of Rome Also Dauid Kimchi writing vpon this Prophete sayth The Edomites are nowe so mingled among other Nations that a man can not knowe them from the Ammonites and Moabites and the people of other Countreys sauing that the greater parte of the Edomites hath béene from the beginning of the kingdome of Rome Therefore what soeuer the Prophets haue spoken of the desolation of Idumea in the latter ende of the worlde they haue spoken it agaynst Rome For when soeuer Rome shall be destroyed Israell shall be deliuered Thus besides that these writers testifie that the Romanes had their beginning of the Edomites Kimchi saythe that by the Edomites the Prophetes doe vnderstande the Romanes And hée saythe moreouer Abdias prophesieth onely agaynst Edom not that externall Edom as it séemeth but an other that is to say agaynst the spirituall Edom the Antichrist of Rome whiche was little despised in the beginning but through the pride of his heart much exalted like an Eagle making his nest aboue the starres and rioting vpon the mounte of Sion Moreouer an other olde writer the author of the booke called Seder olam that is to say a rehearsall of antiquities calleth Rome Edom in these words Aspatian for so he termeth Vespatiā came and wasted the temple and caried away many families of the house of Dauid into Spayne and this was the. ●80 yeres of Edom or of the Romanes Finally Ionathan the Chaldey paraphrast in many places where the Prophetes name Edom in stéede therof he nameth Rome As for example The floudes of Edom sayth the Prophet shall be turned into pitche Which words the Paraphrast interpreting sayth The flouds of Rome shal be turned into pitche And vpon the last verse of this Prophet he sayth And they shal folow the sauiour frō the mount of Sion to giue sentēce agaynst the mount of Esau and that sayth he is the mount of Rome Thus it appereth by the iudgemēt of these writers that by the destruction of Edō is vnderstanded the destruction of the Antichrist of Rome This is it therefore that the Prophet teacheth vs besides that hath bin already noted That almightie God hath determined to ouerthrow the persecuter of his children The Embassadour our sauiour Christ is alreadie sent and proclaymeth at this present by the mouth of his Preachers war against him saying vp let vs arise against Rome vnto battell let vs with al the gifts that God