That as there is authoritas Scripturae the authority of Scripture which is the ground of faith so there must be testimoniuâ—â— 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 gâ—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 Duruâ— 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 Balainâ— 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.
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 hâ— 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
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 Wâ—â—â—â— 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 Sâ— 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 bâ—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 fâ—n away the wicked at the dust and chaffâ— 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 iâ— borrowed and he that lent it to them can reâ—â—â—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 feâ—â— me thou that 〈◊〉 kill 〈◊〉 body and can go no fuâ—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
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 Luâ—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 heaâ— 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
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 gratiâ—m tribuit 5. For Extreme Vnction as the Sacrament of Baptisme is sacramentum intrâ—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
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 punianâ—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 onâ—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 haâ—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 iâ—â— 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 deaâ—ely beloved sonne the iniquity of us all the Apostle said He spared not his own Sonne but gave hin unto death 2. He will not suffer his Church to live alwayes forsaken under the Crosse in respect of his servants and that for foure reasons 1. Afflictions do worke upon them so that it breedeth in
them contrition and sorrow for their sinne and a broken and contrite spirit God cannot refuse he will not discourage the contrite and sorrowfull but will have them to know that their groanings and sighes come up even into his eares He putteth all their teares in his bottle 2. Afflictions do turne the children of God into prayers and supplications and he will not neglect them that pray to him that they may see the power and vertue of prayer that upon all occasions they may prostrate their hearts before God in prayer God hath said of the just man He shall call upon me in trouble Psa 91.15 Hos 5.15 and I will heare him yes I will be with him in trouble I will deliver him and glorifie him in their afflictions they will seek me diligently In the house of bondage he heard Israel Exo. 3.7 Then the Lord said I have surely seen the trouble of my people which are in Egypt and have heard their cry St Iames saith If any man among you be afflicted let him pray If that were not our comfort when all remedies faile us we were most unhappy for we can never be shut up so but we may send our prayers from us to heaven to plead our cause in the name of Iesus Christ 3 Sharp afflictions may be a strong temptation to make the children of God doubt of the love of God It was not lawfull for them in the judiciall Law to be immoderate in correction A trespasser might have forty stripes given him but not more lest if he should exceed and beat him above these with many stripes Deu. 25.3 then thy brother should seem vile unto thee God will not overdoe in his chastenings of his Church to prevent this danger lest his servant should think himselfe lost in the favour of God We see how David was put to it in this kind When his soar ran and ceased not his soule refused comfort yea once he complained My God my God why hast thou forsaken me yea he thought upon God and was troubled Therefore God doth carry a favourable hand in his afflictions to prevent the despaire of his children for he knoweth whereof we be made 4. Sharp afflictions may be an occasion to harden the heart of man and make himful away from God to sinne and that reason is given by the holy Psalmist For the rod of the wicked shall not rest upon the lot of the righteous Psa 125.2 lest the righteous put forth their bands to iniquity Indeed some that have been well taught and do understand well and have lived in some measure of good life and walked conscionably when God hath tryed them with wants have fallen into snares and embraced temptations Magnum pauperies opprobrium jubes quidvis facere pati vircutisquâ— viâ—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 tempâ—â—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 fâ—llon 2 Sam. 1.19 20. Tâ—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 uncirâ—â—â—tised triumph For this addeth to the ungodlinesse of the wicked they grow proud upon it Let not their wicked imagination prosper lesâ— 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
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 thereofâ—â—â— 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
in summa pericula misit Venturi timor ipse mali fortissinâ—â—â— 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 Syriâ— 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 gaâ—â—â— of hell shall not prevails against it because God gave to his son that asked him the heâ—â—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 〈◊〉 yeâ—at sometimes the faithfull may be so few in number and they so separated one from another in the pursuit of their owâ—â— sâ—â—â—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 theâ—â— 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 froâ—â— the â—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 Româ— forsook her first Love and began to turne saith into faction and religion into carnall policy to establish a tâ—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
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 â—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 thiâ— 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 vâ—nite ad muâ—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