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.
spoyled Edom by his people whom they preserved And the Kingdome shall be the Lords that is God will declare himselfe to be King in the government and protection of his Church and in the victorious conquest of the enemies thereof he will settle his Church and worship at Jerusalem as in former times for then is God said to have the Kingdome when his word is a Law to his people to rule them and when the people live in the obedience and awe thereof As appeareth performed by them of the returne from the captivity who made a Covenant with God and sealed the same For we read that the children of Israel did assemble themselves with fasting and sackcloth Nehe. 9.15 and earth upon them They stood up in their place and read in the book of the law of the Lord their God one fourth part of the day Ver. 3. and another fourth part of the day they confessed and worshipped the Lord their God Note here how hearing and worshipping are distinguished they do hear first and thereby they learn to worship Then followeth their commemoration of the great mercies of God to their Fathers which David calleth Gods mercies of old and his former mercies they do also to the praise of this mercy confesse the transgressions of their Fathers Then they confesse their own sins for which they were carried away captive they acknowledge the just judgement of God upon them And now being restored again to their possessions they make a sure Covenant with God cap. 10. They entred into a Curse and into an Oath to walk in Gods law Verse 29. which was given by Moses the servant of God and to observe and do all the Commandments of the Lord and his judgments and statutes In particular they vowed Not to give nor take daughters to wife with strangers which I understand to be in respect of the difference of religion Ver. 30. because there can be no good marriage between Beleevers and Infidels between the sons of God and the daughters of men between the sons of God and the daughters of Belial that was the same that first corrupted the old world and at last followed the floud God is not acknowledged King where such marriages are 2. For observation of the Lords Sabbath they covenanted to keep it strictly and not to buy any thing of the people of the Land on that day for where the Sabbath is not kept there God is not acknowledged King 3. For forgiving of debts every seventh yeere which was a Judicial constitution and did onely binde them yet the equity of that constitution remaineth in the Church that men should lend freely and where there is no ability of repayment extremity must not be used if God be our King 4. They charged themselves yeerly every man with the third part of a Shekel for the maintenance of the service of the house of God for God is denyed his kingdome there where his holy worship hath not fit maintenance to support it from every person according to his ability for they conclude we will not forsake the house of our God Verse 39. And this they vowed to performe 1. In the maintenance of the material Temple 2. In the just provision for the Offerings of all sorts to be made unto God there 3. In the true payment of Tythes for the maintenance of the Levites that served at the Altar This was the summe of the Covenant which the people made with God and bound themselves by a Vow with a Curse to observe it as the Apostle saith taking God to record against their soules if they observed it not that the curse of God might come upon them And they sealed this Covenant to binde themselves the more yet was all this no more then they were bound before to do by the Law of God yet they vow to make the bond greater This is the literall and Historicall Exposition of these words the learned Interpreters of this Prophecy have well conceived that this Prophet this Seer did look further into the purpose of God for his Church and they say that Mount Sion doth here also signifie the whole Church of God De civ Dei l. 18.31 all the world over Saint Augustine understandeth by Mount Sion the Church of the Jews and by Edom the Church of the Gentiles and meeting with an ill translation and not understanding well the originall he perverteth the meaning of the Prophet as if the salvation of God should go out of Sion to the Edomites whereas there is a plaine prophecy of judgement against Edom in particular and therefore Edom whom God did threaten to destroy utterly in this prophecy cannot be a figure of that part of the Church which was by the preaching of the Gospel to be gathered together out of the Gentiles Lyranus gives another exposition for by Sion he understandeth Jerusalem by the Saviours he understandeth S. Peter and S. Paul and the chiefe of the Apostles as he calleth them by the Mount of Esau he understandeth Rome and by judging the Mount of Esau he understandeh their application to Constantine the first Christian Emperour who setled Christianity in the Romane Empire And by the kingdome which shall be the Lords he understandeth that Rome shall be head of the Church for that point of learning they can collect from all texts to make the Church of Rome the onely true Church I like nothing in that exposition but his resemblance of Rome to Esau for that doth fit most properly for they are the persecutors of Iacob even of all true worshippers and God hath promised them a destruction The mouth of the Lord hath spoken it Master Calvin hath a learned observation upon this place for understanding it of the state of the Church under the Gospel he saith that these Saviours here spoken of are but ministeriall and so this place pointeth out the Messiah to whom these Saviours are subordinate For the expected Messiah is such a one as by whom all the other Saviours are sent and for whom all others work whom all others do serve and observe And this is the extent of this prophecy in the judgement of M. Calvin Iunius and Arias Montanus that Christ shall leave in his Church his Apostles and Ministers of the Gospel to shew to men the way of salvation in such sort aâ— that the Kingdom of God shall be advanced in the Church God ruling by his Word Others by Saviours on Mount Sion judging the Mount of Esau understand the last and finall judgement wherein the Saints shall judge the world and then the Kingdome shall be the Lords of which S. Paul saith He shall deliver up the Kingdome to God even the Father when hee hath put downe all rule and all authority and power I like those expositions that take the wings of a Dove and fly to the uttermost part of the text non relinquit locum surely this is Gods promise to his Church that it shall
A BRIEF Commentarie OR EXPOSITION Upon the Prophecy of OBADIAH TOGETHER With usefull Notes delivered in sundry Sermons preacht in the Church of St. James Garlick-Hith LONDON By EDWARD MARBURY the then Pastor of the said Church Psal 101. Ver. 1. My song shall be of Mercy and Judgement unto thee O Lord will I sing LONDON Printed by T. R. and E. M. for George Calvert and are to be sold at the Signe of the Halfe-Moone in Watling-street neere Pauls-stump 1649. To my worthy friends the Citizens and Inhabitants of the Parish of St. Iames Garlickhith London all the blessings of this life and that which is to come I Have not without good cause inscribed this Commentary unto you First those Sermons were Preach'd amongst you Secondly some of you have heretofore often importuned the publication of this and some others of my Labours Thirdly you were my First fruits and therefore the First Commencement of my Labours in this kind doth properly belong to you As then it is justly Dedicated unto you so I desire it may have your favourable acceptance and passe under the Convoy of your worthy names I have by me an Exposition of three other of the the Small Prophets viz. Habakuk Zephanie and Haggai which together with this are Licensed and intended for the Presse but the charge of Printing being great and the number of Buyers of Bookes in these times if we may beleeve the Stationers very small I thought fit to send forth this as Joshua did the Spies to see what encouragement the rest may happily finde to follow after it I am of Saint Austins minde who accounted nothing his owne but what he did communicate and professed himselfe to be of that number qui scribunt proficiendo scribendo proficiunt that write what they have learn't and learne more by writing and if the graine be good it is fitter for the Market then for the Garner What entertainment this will finde there I know not for mine owne part I have taken the Councell of the Wise neither to praise nor dispraise my owne doings the one he saith is vanity the other folly others will be ready enough to save me that paines to whose uncertaine censure I submit my selfe to stand or fall before them Yet thus much I will make bold to say for my selfe that I have done little or nothing herein without consulting the best Authors both Ancient and Moderne to which I have added that light which God by his Spirit revealeth in my understanding to discerne what his will is and to suggest what I shall French in his Church as the Bee gathereth Hâ—ny and storeth her Hive out of severall sorts of Flowers for the Common-good so have I out of these Collected and Gathered sundry Honey-Combes of truth for the use and benefit of the Publick All my desire is to doe all the good I can and to that end my Tongâ—e being suspended for some time I have taken this opportunity to supply the defect thereof by my Pen. I am loth to lose our Crowne of rejoycing in the day of the Lord. Animae servatae the saving of Soules will procure us a better Garland at the coming of Christ then Cives servati the saving of Citizens did the Ancient Romanes That is the onely marke we aime at and if we be light and not smoake in the Church of Christ the onely Subject and Matter of all our Preaching and Writing And the saving of your Soules a part of that bounden duty and debt which by the just bond of thankfulnesse I owe unto you especially Testis est mihi Deus quomodo cupiam vos omnes in visceribus Jesu Christi God is my witnesse how much I have desired the good of you all in the bowels of Jesus Christ and if I have not been able to doe for you what I would yet that I have desired and endeavoured it what I could may deserve acceptance or at the least will satisfie my owne Conscience In a word to see the welfare and happinesse of you and yours how much will it revive his heart who professeth himselfe You affectionate Friend and Servant in the Lord EDW. MARBVRY A COMMENTARY OR EXPOSITION Upon the PROPHECY of Obadiah VERSE I. The Vision of OBADIAH THis short prophecie calleth to my remembrance the words of David concerning God with the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward v. 27. For thou wilt save the afflicted people Psal 18.26 but wilt bring down high looks For in the former part of this prophecie God thundereth with the terrours of his judgements in the latter part we hear the whisper and still voice of his mercy 2 Things set consideration a work at First 1. The title which sheweth 1. Whose 2. What. 2. The Prophecie it self 1. Whose Obadiah Whether this were the proper name of a man or a notation onely to expresse the calling of him that wrote this prophecie we may doubt for Abad servus a servant and Jah Dominus a Lord may denote this prophet in his function a servant of the Lord and so are all the ministers of the word in a speciall service concerning the building up of the house of God That which Lyranus saith to be the judgement of most Ecclesiasticall writers that this was the same Obadiah that was steward of king Ahabs house 1 Reg. 18.4 and hid the prophets in the cave and fed them with bread and water and was contemporary with Elias that how great authours soever it hath is so clearly confuted in the words of this prophecie that we resolve against it For the prophecit it mentioneth the taking of Jerusalem was 800 yeers after Ahab It is likely that it was the proper name of the prophet and Dorotheus thinketh him the same that lived in Ahabs time which cannot be as I have shewed It must suffice us that we know this prophecie to have been ever received in the Canon of the Church Melitâ— in his epistle to Onesimus Euseb 4.25 naming the books of Canonicall Scripture doth name one book of the twelve prophets whereof this is one And I never read the authority of this prophecie doubted of in any age of the church he was one of those holy men 2 Pet. 2. who wrote and spake as they were moved by the Holy Ghost The maid that came to the door when Peter knockt Act. 2.14 knew him by his voice and surely the Majesty and weight that is in the Canonicall Scriptures doth declare them to be the voice of God which wanteth in all the Apocryphall Assuments as a reader diligently exercised in the Scriptures may easily discern These holy writings addressed to the perpetuall light of the Church are spare in their inscriptions Who wrote the books of Joshua Iudges Ruth Samuel Kings Chronicles Ester They are written they are ours the wisdom of God is seen in them the grace of God is confirmed by them the church of
to 16. 2. For the Israel of God 17. to the end The title of the first part is my text Thus saith the Lord concerning Edom. Consider here 1. The subject of the prophecie Edom. 2. The authour of it Diciâ— Dominus Thus saith Lord. 1. Of the subject Edom. Isaac had two sons by Rebâ—â—â—a Esaw and Jacob. Esau was called Edom the reason of that name is thus given Jacob had made red pottage and when Esaw came from the field hungry and faint he said to his brother Jacob Feed me 〈◊〉 pray thee with that red with that red pottage Gen. 25.30 for I am faint Therefore was his name called Edom because he so affected that red colour being himself also red and very hairy This name doth maintain the memory of a quarrell for he bought that red pottage dear enough with the sale of his birth-right Esau and Jacob are a figure of the Church of God and the Synagogue of Sathan for they strove in the womb of their mother so that Rebeeca wondered at it saying v. 12. If it be so why aâ—â— I thus The blessing how soever usurped by â—sau be longeth to Jacob and when Jacob hath his right Esau is angry From this naturall Antipathy between these two brethren and the grudge that the elder should serve the younger From the sentence of this difference which was I have loved Jacob and I have hated Esau there was ever mutuall war and hatred between Israel and Edom in their succeeding posterities for the posterity of Esau did encrease both in number and wealth and grew both many and strong Thus doth the world gather riches and strength and armeth it self against the Church of God and therefore the Church is called Militant Concerning Edom is this part of the Prophecie declaring both Gods quarrell against them and his judgement threatened We may take notice here of one point by the way Edom is a mighty people a strong and rich nation able to molest the Lords Israel that God from heaven undertaketh the quarrell of his Church Do you not see that they whom God hates may have riches and honour and strength and may encrease and grow into multitudes how cometh it then to passe that so many in the world do measure the love and favour of God by these outward things as one flattered his Prince O nimium dilecte deo tibi militat aether What though their oxen be strong to labour what though their sheep bring forth thousands and though they have the fruits of the womb of the herb and purchase lands donec non siâ— locus till there be no room what though they have power and high places all this had Edom whom God hated and doth not our Saviour make it an hard thing for the rich to enter into the Kingdom of Heaven Outward things are the gifts of God and he doth not value them at so high a rate as we do He doth not care if his enemies have them His own Son when he took upon him our flesh had none of them more then for necessity and his Apostle perswadeth us if we have food and raiment to be therewith content For there be snares in these outward things and if God give not a blessing with them they be the rods of God to scourge the sons of men and great impediments to godly life There is an Holy use may be made of them but they are not our happinesse seeing they whom God hateth may have them in a greater abundance then those whom God loveth best 2. The authour of the Prophecie Thus saith the Lord. This is the assurance of the truth of all that followeth in this Prophecie and it is the ground of our faith to beleeve what is here revealed it is no passionate motion in the heart and affections of the Prophet against Edom but it is the word of the Lord. These be the bounds that are set to the Prophets and Holy ministers of the Lord we may go no further then the word of the Lord. Christ himself saith often The word which thou gavest me I gave them And Balaam did his office and calling right when he told the king of Moab Lo I am come unto thee Num. 22. v. 38. have I any power to say any thing the word that God putteth in my mouth that shall I speak Must I not take heed to speak what the Lord hath put in my mouth 23 12. All that the Lord speaketh that must I do v. 26. Cap. 24.12 And Balaam said unto Balak Spake I not to thy messengers saying If Balak would give me his house full of silver and gold I cannot go beyond the commandment of the Lord to do either good or bad of mine own minde but what the Lord saith that will I speak When God designed Jeremie to the office of a Prophet who did fear to undertake that great employment God said to him Say not I am a childe Jer. 17. for thou shalt go to all that I shall send thee and whatsoever I command thee shalt thou speak When our Saviour sent forth his disciples he so limited them Teach them to observe all things whatsoever I have commanded you Mat. 20.20 And accordingly Saint Paul doth professe First of all I delivered unto you 1 Cor. 15.3 that which I also received Thus doth the Apostle again professe being accused of the Jews I obtained help of God and continue unto this day Act. 26.22 Witnessing unto to small and great saying no other things then those which the prophets and Moses did say should come 1. This limitation we finde in the titles of our office for we are the Lords workmen and we must do his work not our own the Lords builders he provideth the materials we work not by great but day-work We are the Lords Messengers and Embassadors we may not digresse from our instructions the messenger of the Lord must speak the Lords message 2. This is necessary in respect of those to whom we are sent for the seeling of their faith so the Apostle hath declared it And my speech and my preaching was not in the entising words of mans wisdom 1 Cor. 2.4 but in the demonstration of the Spirit and power That your faith should not stand in the wisdom of men but in the power of God But we speak the wisdom of God in a mystery There is nothing that giveth faith firm footing but the word of God That is the Lords fan which purgeth away the chaff and trash from the good corn That is the bread of our fathers house words of mens brains be the husks that the prodigall gathered up in his famine That is the two edged sword that divideth between the bone and the marrow that is the medicine that searcheth the soars and diseases of the inward man Humane wisdom put into the best words is but as a woodden dagger it may dry beat it will never kill the body of sin it
is an unguent it corrodeth not 3. Great is the danger of those that shall speak any thing but the word of God to Gods people or shall conceal any thing of that which is given them to speak So God saith to Jeremiah Thou therefore trusse up thy loiâ—s Jer. 1.17 arise and speak vnto them all that I command thee be not afraid of their faces lest I destroy thee before them And to Ezek. Eze. 3.18 If thou sound not the trumpet nor give warning to the wicked man of his wicked way his blood will I â—â—â—pire al thy hand This is not our own trumpet but the Lords ours giveth an uncertain sound the Lords trumpet awaketh men to the battell From hence both the Minister and the people have their lessons 1. The Minister We are taught to exercise our selves in the Holy studies of the word of God that we may be able â—o divide the word of God aright that we may wifely understand the word of God to be able to minister the word of God in due season The ignorant and unlearned man is no â—it man for this imployment to such saith God Because thou hast refused knowledge Hos 4 6 I will also refuse thee thou shalt be no priest to me For why should any dare to intrude himself into this great service to teach others in the Word seeing himself untaught for the priests lips should preserve knowledge and the people must seek the law at their mouth Mal. 2.32 Doth any man send a lame man of his errand or put his message into the mouth of a dumb man We are the Lords messengers Doth any man set an unskilfull man to build that knoweth not how to use his tools we are the Lords builders Doth any man set an unexperienced man to take charge of his sheep we are the Lords shepherds of his flock Jeroboam took the right way to destroy true Religion and to set up Idolatry He made of the lowest of the people priests of the high places whosoever would he consecrated him 1 Reg. 13.33.44 and he became one of the priests of the high places And this thing became sin to the house of Jeroboam even to cut it off and to destroy it from off the face of the earth Surely such ministers though they have the outward calling of the Church yet do they want the inward calling of God and being darknesse they possesse the place of light and they are blinde leaders of the blinde as Christ calleth them Two sorts of ministers are here excluded 1. Those that know not what the Lord saith and therefore use the Holy calling of the Ministery but as a means for their maintenance without care or conscience of feeding the flock of Christ and wo is to them because they preach not the Gospel they usurp the wooll and milk of the flock and have no right to the inheritance of God that is the tithes of the People 2. Those who know not understand not the word of the Lord yet trusting to their own naturall parts do boldly step up and usurp the chair of Moses and are imperitorum magistri teachers of the unlearned before they have been peritorum discipuli Schollers of the learned And these are the more dangerous of the two better an unpreaching Minister that readeth the Word of God distinctly then an ignorant preacher that presumeth ex puris naturalibus from his pure Naturalls to deal with those things which are too high and deep for him 2. Ministers are taught their great duty of faithfulnesse of which the Apostle saith Moreover it is required of stewards that a man be found faithfull He must say 1 Cor. 4 2. Thus saith the Lord. That is He must say 1. Quod dicit Dominus What the Lord saith is the truth 2. Omne quod dicit All that all the truth 3. Quomodo dicit In the same manner Thus. 1. For we may not go from our instructions to speak of our selves any thing but we must first receive from the Lord and then we must speak that It was Nathans errour when David did open to him his purpose for building of the Lords house that before he had understood the will of God therein he encouraged him saying Do all that is in thy heart and therefore he was sent again to him to unsay it 2. Neither may we suppresse any thing of that which is put into our mouths Act 4.20 the Apostle saith We cannot but speak those things which we have seen and heard And Saint Paul saith to the Elders of Ephesus I take you to record this day Acts 20.26 27. that I am pure from the blood of all men for I have concealed nothing but have revealed to you all the counsell of God For surely as God told Ezek It is as much as our salvation is worth to leave any part of Gods revealed will in Scripture untaught 3. Neither may we change the manner of Gods speakings for there is a form of Doctrine delivered to us and there is a form of words we must not only say This but Thus saith the Lord. For so Saint Peter admonisheth If any man speak 1 Pet. 4.11 let him speak as the oracles of God Not mingling humane fancies with divine Doctrines not mingling words of humane wisdom with Holy exhortations not mingling our own spirit of contradiction with our confutations of the adversary not mingling any of our own spirit of bitternes and passions with our just reprehensions of sin drawing against Satan and sin no other sword but the sword of the Spirit which is the word of God Thus shall we be unto God the sweet savour of Christ 2 Cor. 2. i 3. in them that are saved We shall meet with many discouragements in this our office and we shall lose a great deal of labour but so did our Master it is his complaint Though never any were so sufficient for this service as he was Isa 49.4 v. 1. 1. For his calling The Lord hath called me from the womb from the bowels of my mother hath he made mention of my name 2. For his fitting to that calling v. 2. He hath made my mouth like a sharp sword in the shadow of his hand hath he hid me and made me a polished shaft Yet he complaineth Then I said I have laboured in vain v. 4. I have spent my strength for nought and in vain Yet his comfort was Yet surely my judgement is with the Lord and my work or my reward with my God Here some think that the limitation of us to Thus saith the Lord doth so restrain the minister of the word to the word of God that it is not lawfull to mention the names either of the ancient Fathers of the Church or of any Heathen writers in our sermons A point toucht somewhat to the quick by a great and learned Divine even upon this text in print To which my moderate and just answer is 1.
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
scourge Edom. This rumour of warre is terror Domini the terror of the Lord And it stirreth up and awaketh those that are in danger to look to themselves which doth shew that this judgment threatned against Edom shall not surprise them suddenly they have warning to stand upon their guard and to arme themselves against invasion This is therefore declared as I conceive to shew the carelesse security of Edom that would take no warning for that is exprest in the prophecy of Isaiah in the burthen of Dumah contempt and scorne of their warning for he calleth unto me out of Seir Watchman what was in the night Watchman what was in the night As deriding the Prophet who had foretold their night of calamity which should put out their candle and leave them darkling For if the voyce of the Prophets will not move them how will they take it when they shall hear the nations sending Embassadours one to another to confederate against them But the wicked are despisers they will take no warning The old world made a scorne of Noahs preaching and building and thereby vexing his righteous soule even to the day that the floud came and swept them all away They of Sodom even the sons in law of Lot when he warned them of the wrath to come did despise the warning Yet God to make their judgment more heavie when it cometh and to make their scorne more inexcusable threatneth them with the rumour first before be smiteth them The pride and vanity of these times the drunkennesse and prophanesse the contentions and all the clamorous and loud voyced sinnes which over-grow into excesse they do all arise from the contempt of the word of God and from a negligence in observing the course of Gods justice in the punishing of these sinnes and from a scornfull undervaluing of those Embassadors whom God doth send into the world to reconcile the world to himself The Apostle saith We as Embassadours from God do beseech you But the Ministers of Gods word have very harsh welcome in the World for the prophane despise them all and will not hear their message the precise will hear but some of them they despise others they that be for Paul will not hear Apollo and they that be for Peter will hear neither Paul nor Apollo nor Jesus Christ himself But consider Embassadours are not sent but upon serious occasions this is such to awake and stir us up against our common enemies the Flesh the World and the Devil and to tell us of our great danger For we shall not fight against Flesh and Blood onely but against Powers and Principalities if we despise the noise of this rumour these enemies may take us at advantage Edom would take no warning no more will they whom God hath delivered over to the guidance of their own lusts 2. The effect of the message and rumour being the judgement it self 1 Judicium 2. effectum Judicij Numb 24.18 Arise ye and let us arise against her in battell When I compare these words with those of Balaams prophecie Edom shall be a possession Seir also shall be a possession for his enemies and Israel shall do valiantly Out of Jacob shall he come that shall have dominion and shall destroy him that remaineth of that city I finde here from whence the Embassadour cometh even from the house of Jacob And Israel shall stir up the Heathen against Edom and Israel shall have dominion over them This appeareth in Ezekiels prophecie And I will lay my vengeance upon Edom Eze. 25 14 by the hand of my people Israel and they shall do in Edom according to my anger according to my fury they shall know my vengeance saith the Lord God So the people of God shall stir up the Heathen Nations against Edom. From whence we do learn these lessons 1. That all wars are ordered by God 2. That God punisheth one evil man by the hand of another and so one evil Nation 3. That war is one of Gods punishments by which he chasteneth men for sin 4. That the people of God may lawfully make war 1. Doctrine All wars are ordered by God It is the word of the Lord that these Nations shall come together in War against Edom. The horse is prepared for the day of battell Pt. 21.31 but the victory is of the Lord. He teacheth my hands to fight Psa 144.1 and my fingers to battell Melchisedech saith to Abraham after his victory in the rescue of Lot Blessed be the most high God Gen. 14.20 which hath delivered thine enemies into thy hand When Israel prevailed against Benjamin for abusing the Levites concubine Judg. 20.35 Jud. 7.20 it is said The Lord smote Benjamin before Israel Gedeons cry was The sword of the Lord and of Gedeon The reason hereof is in sight Reason 1 1. By the generall providence of God who ruleth all things and all persons psa 113.6 for he abaseth himself to behold things in heaven and in earth Reason 2 2. By the particular interest that God hath in wars for he is called Dominus exercituum the Lord of Hosts The uses follow Use 1 1. In all wars to have respect unto the cause not to put our selves into an unjust quarrell let the cause be Gods and we may promise our selves to have God on our side The wise man saith pro. 20.18 pro. 24.6 By counsell wars must be enterprised By wise counsell thou shalt make thy war prosperous If Jehoshaphat joyn with Ahab against Ramoth in Gelead he shall speed accordingly The sword of the Lord first then of Gideon Use 2 2. The cause being good and warrantable we must not trust to our strength neither must we neglect the means presuming on the defence of God 1. Not trust our own strength for some trust in Charets and some in horses as Benhadah did in the multitude of his men so great that the land against which he fought was not enough to give every one of theâ— an handfull Put David saith A king is not saved by the multitude of an host psa 33.17 neither is the mighty man delivered by much strength an horse is a vain help 2. It is another extream to cast all upon God and not to use the means first the sword of the Lord and then with it the sword of Gedeon Use 3 3. This serveth to take off all fear from our hearts when we fight the Lords battells it was a cheerfull speech of Joah encouraging the people when he had divided his army part against the Syrians and part against Ammon Be of good courage and let us play the men for our people 2 Sam. 10.12 and for the cities of our God and the Lord do that which seemeth him good It was Davids resolution I will not be afraid of ten thousand of the people that should beset me round about Arise O Lord save me my God Psal 3.6 for thou smitest all mine enemies
upon the cheek bone Use 4 4. This teacheth us our duty before the War in the War and after the War 1. Before the War and in the War to joyn prayers with our prepatations and our attempts for God declared in the Wars of Israel with Amalck that Moses praying on the hill with Aaron and Hur and Joshua fighting belowe in the valley Exod 17. were both of them the forces of God And that prayers were the better fighting for when Moses ceased praying Amalek prevailed 2. After the War we are taught to whom to attribute the victory and good successe of the War that is to give the glory thereof to the Lord and so say with David The right hand of the Lord hath done valiantly the right hand of the Lord bringeth mighty things to passe So the daughter of Jephta came out with timbrels to meet her father and confest to her father Judg. 11.36 The Lord hath taken vengeance for thee of thine enemies even of the chldren of Ammon Yet may we not herein smother the well deserving prowesse and valour of valiant Commanders and souldiers but give them their due honour so even the women meet Saul returning from the slaughter of the Philistines and they answered one another in their song saying Saul hath killed his thousands and David his ten thousands 1 Sam. 18 7. Doctr. 2 2. Whereas Israel saith to the Heathen Arise ye and let us arise making use of the power and strength of the Heathen against Edom we are taught that God doth use one evil man and one evil Nation to punish another The Lord did smite the Moabites by the Ammonites and took from them some part of their land Chedorlaomer maketh war against other kings and taketh away their substance The Midianiâ—â— were their own Conquerours The Lord set every ones sword against his fellow there wont all the host The children of Israel did call the Heathen here to them Jud. 7.22 they joyned in one war against Edom as if at this day Princes of the Popish Religion should joyn themselves with a Protestant Prince to maintain him in his Kingdom against the Emperour the Popes eldest son Is not this setting Egytians against Egyptians and defending the Church by the enemies of the Church Reason 1 The reason why God doth this is not for want of other strength for he is Lord of hosts but to declare him to be King and Lord over all he doth whatsoever he will in heaven and in earth and in the sea and all deeps What doth more declare his absolute Soveraignty then his Power to whip and scourge the enemies of his Church by one another of them which is to make Sathan cast out Sathan This sheweth that Sathans kingdom is subordinate to the Kingdom of God there is but one Kingdom of which it may be truly said Et Imperijs ejus non est finis There is no end of his Kingdom Christ shall one day make this good when he shall have put down all his enemies for then he shall deliver up the Kingdom to God In the mean time the subjects of Sathans kingdom are the vassalls of God and Sathan himself shall be and is at his command to be the rod of God for execution of his wrath where he pleaseth Reason 2 2. God useth to punish the wicked to declare to the Church that there can be no true love but where there is love of the Truth onely true Religion doth unite the hearts of men and all that embrace not that want the bond of peace They may cry a confederacy and give one another the right hand of fellowship for a time but if God be not the knot of their union all other respects will come short of setling a constant concurrency We see this clearly in the vicissititudes of confederacies and wars amongst the enemies of true Religion temporall respects make their leagues temporall respects do again dissolve them The Uses of this point Use 1 This doth serve to reform our judgements and to settle our hearts in our great vexation for did not the foot of David almost slip when he saw the prosperity of the ungodly and compared it with the main and great troubles of the Church For seeing God doth make this use of them to be his sword marvell not that he keepeth his sword by his side that he keepeth it in a sheath that he keepeth it bright And David saith Deliver my soul from the wicked which in thy sword that is one cause why God rewardeth the wicked with some temporall favours Psa 17.13 because he maketh use of them to punish his enemies this is fully exprest For thus saith the Lord to the Prophet Son of man Nebuchadnezzar King of Babel caused his army to serve a great service against Tyrus Every head was made bald and every shoulder was peeled Ezech. 29 18.19 yet had he no mages nor the army for Tyrus that served against it therefore thus saith the Lord God Behold I will give the land of Egypt into the hand of Nebuchadnezzar king of Babylon and he shall take her multitudes and take her spoils and take her prey and it shall be the wages for his army This may satisfie us that we grieve not at the prosperous estate of the wicked for God hath use of them and he will not let them serve him for nothing The elect of God have fairer hopes let them stay their stomack and let them wait the Lords leisure Use 2 2. We may see in this example in my text and in many more that God maketh use of the wicked in the behalf of his Church and therefore we must not give the glory of Gods justice to the means but to God The wicked know not what they do when they fight the battells of the Lord yet God doth put such mettall into them that they do most valiantly perform his will A full example hereof is The word of the Lord to Zedekiah king of Judah by his prophet Jeremiah Jer. 37.8 The Chaldaeans shall come again and fight against this city and take it and burn it with fire Thus faith the Lord deceive not your selves saying The Chaldeans shall depart from us for they shall not depart For though ye had smitten the whole army of the Chaldeans that fight against you and there remained but wounded men amongst them yet should they rise up every man in his tent and burn this city with fire This must needs be the hand of the Lord and therefore the glory must be given to God onely the means are weak but the Lord is strong he alone must be exalted and all the glory of victory must be ascribed to him The Church may use the help of the Heathen and of Idolaters in the Lords battells for they are the sword of the Lord as you have heard Use 3 3. We are taught that though Israel and the Heathen do come together though the godly do use the
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
Sam. 8.15 and all they of Edom became Davids servants There God made them small Again Amaziah king of Judah prevailed against them he slew of Edom in the valley of Salt ten thousand 2 Reg. 14.7 and took Selah by war This made them small They suffered many changes yet this is noted of them that 1. They were growen often very great yet still God made them small 2. That they were great before Iacob and continued so after Iacobs posterity were gone into dispersion 3. That now their memory is so extinguished on earth that their posterity is not known Let no man measure the favours of God by the accesse of his possession by the territories of his dominion by the multitude of his men by the force of his strength God gave all these things to Esau whom he hated Rather let men fortunate and prosperous in their wayes who have the desires of their hearts satisfied and whose paths be annoynted with butter suspect that God hath set them in slippery places Vivunt inter laquies Let them know that their fulnesse doth come of Gods open hand aperit implet and let them know that The Lord giveth and the Lord taketh away and therefore let them take out both Saint Pauls lessons I have learned how to abound and how to want We are not to seek in our own times of examples of smalnes turned into greatnesse and of greatnesse again made small It is a judgment that David complained of Thou hast lifted me up and cast me downe how much more peace have they in their bosomes that were ever small then they who having risen above others are stooped beneath themselves and laid so low that the foot of pride treadeth on them down stout heart there is no perpetuity in things temporall Great Edom is made small rough and boysterous Edom that carries all by strong hand is made meek and tame 2. Made small amongst the Heathen These were numbred among the Heathen and amongst them they were great they separated from the Church of God like the sons of sober and religious parents that turne gallants and roarers and amongst these they shine awhile amongst these Edom was made small Abraham had an Ishmael that was cast out among the Heathen Isaac had an Esau that put himself in amongst them all the sons of Iacob were Patriarches great Fathers of the Church Esau where he rose to glory and greatnesse there he sunk into smalnesse the eyes that saw him in his shining saw him eclipsed 3. God hath done this there be few that look so high when they are down but they do rather complain of evill fortune or of some great wrong done to them here below failing of means disertion of friends or injustice in superiours The Heathen look to second causes and to naturall agents they consider not that it is God who lifteth up and casteth down But God taketh it upon himself and would have Edom know that this is Dextra Iehovae the right hand of the Lord. Others look high at first and upon every degree of downfall do charge God with hard measure and murmure at his uneven hand as if he had not done them right which as Job saith is to charge God foolishly But let men take it how they will God is the Author of the rising and falling of the sons of men of their growth and withering can God hate and his hatred sit idle and look on as his love is operative so is his hatred such is his love that all things work together for the best to them whom he hath called Saint Augustine addeth etiam peccata even their sins another etiam adversa their adversary and such is his hatred that all things work contrary to the ruine of them whom he hateth etiam prosperitas even their prosperity for the prosperity of fools doth destroy them 2. This judgment is aggravated by two circumstances from God and man 1. Thou art despised 2. Greatly despised 1. Despised The children of Edom had two great temptations to swell them that is riches and power these they insolently abused to oppression of their neighbours God who powreth contempt upon Princes covered them with contempt This is the severest vengeance that pride feareth Edom that was highest and bore rule over the Nations and lived by the sword is now made small after this fall followeth contempt God hath said it They that despise me shall be despised 2. Despised greatly Pride will have a fall it never falleth lower here on earth then when it falleth into great contempt 1. Of God that he turneth away from them or setteth his face against them 2. Of man and that 1. When the Prophets of the Lord do set their faces against them as in this case Son of man set thy face against Mount Seir Ezek. 35.2 prophecie against it it is no small matter to have the Messengers of God against us which do carry his sure word of prophecie for they speak from the mouth of the Lord and where they denounce the judgment of God against impenitent sinners whosoevers sinnes they retaine they are retained 2. When the Lord hath expressed his hatred and pronounced his judgment the Church of God despiseth their power and derideth their malice saying Thou O God seest it for thou beholdest ungodlinesse and wrong to take the matter into thy hand 3. This maketh it a great and full contempt when they that served them shall be Lords over them and their sword can no longer help them so is Edom despised among the Heathen this is great contempt to have the contempt of God and man You see their punishment These points of Doctrine do follow by just consequence 1. That Gods enemies though for a time they prosper and thrive in the world yet they shall by little be at last consumed The whole course of holy story runneth very clear this way Cain a runnagate and many learned do think after killed by Lamech Ishmael every mans sword against him Exod. 14.28 2 Reg. 20.37 Pharaoh drowned in the red sea Senacherio slain by his own sons Haman hanged on his own gallows Hâ—st 4 9. which the Poet calls Arte perire suà Nebuchadnezar turn'd beast Dan. 4 30. The Jewes have Christs bloud on them and their children Herod eaten with worms Act. 12.23 Judas went to his own place But in the execution of judgment God doth not all at once alwayes Moses telleth Israel Deut. 7.21 God will root out these Nations before thee by little and little Thou must not consume them at once As Amos prophecieth Amos 4.9 1. Blasting and mildew then the Palmer-worme then the Pestilence then the sword and at last as Sodom and Gomorrah So he destroyed Egypt with ten plagues one succeeding another he doth not empty his quiver all at once so here are two points considerable 1. He doth destroy them 2. Not all at once but by little and little 1. 2 Thes 6 7
church with their best learned in points wherein the Jesuits at this day accuse us of Heresie Therefore one observed well that the Religion of Rome was like Nebuchadnezzars image the height of it was 60 cubits and the breadth was but 6 that is without any proportion for never could they make the parts of it symmetricall Therefore first we are comforted against all the enemies of our Religion their strength may be great and their malice greater but they cannot unite themselves with the bond of true Peace and the God of peace is not their tutelary God In the damnable conspiracy of the Powder-traytors God by one of themselves diverted the Treason I deny not but Turks have had many great prevailings against Christians Papists against Protestants and their confederates have held fast with them So had Moab and Ammon Geball the Assirians Philistines the Chaldeans against Israel But God found a time to consume these Nations by their own strength and their own confederates were the ruine of them We have heard that war is one of the sore judgements wherwith God scourgeth offendors At this time a great part of the Protestant Church is hostilly attempted with war we have many of our countrymen noble generous and valiant voluntiers engaged in that cause I hope we shall do a charitable Christian duty to God and them to pray God to cover their heads in the day of battaile to beseech him whom Job cals the preserver of men to save them from all evill Thou Lord preservest man beast do thou save them let their eye have its desire upon their enemies And for our selves we say O Lord be gratious unto us we have waited for thee be thou their arme every morning Isa 33.2 our Salvation also in the time of trouble God is called Lord of Hoasts and so he can master his enemies the stars in their courses by their influences the Elements fire as in Sodom ayre as in the Pestilence in Davids time water as in the deluge earth as in Corahs transgression to smite sinners He can punish man by Frogges by Flyes by Lice by Grasse-hoppers and such like armies of his Yet he chose to destroy the army of the Midianites by themselves rather then by any other means The Lord set every mans sword against his fellow throughout all the hoast Jud. 7.22 He could have employed other executioners to have done vengeance upon blaspheming Senacherib King of Assyria but he would shew that no bonds of society or nature can hold them together whom God hath not joyned Therefore it came to passe as he was worshipping in the house of Nisâ—ock his God Isa 37.38 that Adrameleck and Sharezer his sons smote him with a sword 2. We are therefore taught to unite our selves in the Lord by the bonds of â—ue love for all other bonds will be like the new cords wherewith Sampson was tied break in sunder and we shall cast them from us The great friendship that is made by bribes cannot be sincere for 1. The receiver of them knowes that his love is a dear penny worth to his friend it is not a gift but a perquisite and therfore he cannot call it sure 2. The giver knoweth his mony not his love made the friend and if this friendship bear him out of the hands of justice his conscience will still tell him that his money not his innocency acquitted him if this friendship prefer him his conscience within him will say that his money not his worthinesse hath advanced him Therefore the frienship thus made is not sincere But they whom Religion and the fear of God doth unite are of one heart and of one soule here is no lack of any thing Acts 4.32 if any of them may supply it the wounded man shall have both the oyle and wine of the Samaritane out of his vessels and the help of his hand and of his beast and of his word and of his purse Our Saviour Christ saith Go thou and do the like How can we say we are neighbours when we are so far from healing our brethrens wounds that we rather set them into a fresh bleeding and open them wider we rather make more in the whole and sound flesh we rather take away their oile and wine and beast and money wherewith they should help themselves and instead of putting them into an house we take their houses over their heads and expose them to stormes The God of peace sanctifie us throughout that his peace may knit us together in him Doctr. 4 Those who trust in men have no understanding Here on earth we do much value the wisdome and judgment of man by his choyce of adherence and dependance and we judge them unwise that addresse themselves to such as cannot either support them as they are or put them on farther But the word of the Lord saith there is no understanding in Edom to trust in man and the Psalmist Non relinquat hominem he adviseth Trust not in Princes nor in any son of man for there is no help in him God goeth farther in my text there is treason in him subducet auxilium super inducet exitium He will bring thee to thy uttermost borders and there he will leave thee Jun. reads Cujus vulneris non erit intelligentia as pointing out so great a plague upon Edom ut ipsam nequeat mens humana comprehendere nedum curare arte intelligentia Joannes Draconites readeth the text thus Ante proderis hostibus quà m animadvertas But the sense is easie God censureth them for fools that put their trust in man For God himself saith they commit two great evils They forsake God the Fountain of living waters Jer. 2.13 and hewed them out cisterns broken cisterns that can hold no water The Philistims trusted in their great Champion Goliah 1 Sam. 17.10 and they desied the hoâ—st of Israel and despised David the Aramites sent Israel word that the dust of their land should not be enough to give every one of their Army an handfull 1 Reg. 20.10 The reason of this folly is the god of this world hath blinded the eyes of them that beleeve not 2 Cor. 4.4 for Satan worketh strongly in the children of disobedience he hath strong illusions for them to make them beleeve lies They that trust in lying vanity saith Jonah do forsake their own mercy It is a lying vanity to trust the false gods of the Heathen Deut. 32.38 God upbraideth the Apostate Jewes so Let them rise up and help you let them be a refuge It is a lying vanity to trust in any confederacie against God It is Gods woe Woe to the rebellious children that take counsell but not of me that cover with a covering but not of my spirit Isa 33.1 that they may adde sin unto sin That walk to go downe into Egypt and have not asked at my mouth to strengthen themselves in the strength of Pharaoh and
in the last day do rejoyce against the world in the execution of Gods just judgement upon them for they are then entred into their masters joy and all teares are wiped from their eyes Thus then it is lawfull when God hath executed his judgement upon his enemies for all the friends of God to insult over them and to lift up their voice and hand against them for this is part of the punishment of Gods enemies they that despise me shall be despised This is the last perpetuall shame that shall evermore continue upon them the just reward of their bold presumption who durst advance themselves against God 2. We must consider the wicked as our enemies and this way we must be tender how we insult over them in this life because we do not know whether their destruction here be their full punishment or no. 1. Because God sometimes chasteneth with temporall judgements that he may forbeare eternall and sometimes he punisheth rather ad dignam emendationem then ad amandationem and by that temporall punishment doth as by some sharpe Physick restore them to health It is the voice of Gods Church Rejoyce not against me O mine enemy Micha 7 8 when I fall I shall arise when I sit in darkenesse the Lord shall be a light unto me I will beare the indignation of the Lord because I have sinned against him 2 Because this opening of the mouth and insulting over the adversities of men is one of the practises of the ungodly they use as David saith to say Where is now their God So insolently did proud Senacherib insult over the Cities that he had subdued Where is the King of Hamath Isa 37.13 and of Arphad and the King of the City of Sepharvaim Heva and Iuah With them is the Chaire of the scornefull Rather should we commit our cause to God and comfort our selves in his justice and say no more when we suffer then the son of Jeboida sayd when Joash for getting his fathers love to him put him to death The Lord looke upon it and requite it 2 Chr. 24.22 And when we see that God hath executed his judgement on out behalfe let us give God the honour due unto his equall justice with joy therein Yet I love the example of Israel when in the cause of wrong done in Benjamin to the Levite in his Concubine they by Gods appointment destroyed the most of that Tribe when they had so done The people came to the House of God and ahode there till even befâ—re God and lift up their voices and wept sore Jud. 21.2 4. They are charged with cruelty of hands 1. Invasion of their Citie Ver. 13. Thou shouldest not have entred into the Gate of my people in the day of their calamity This Edom did to behold the calamity of Iacob not to helpe but as it after followeth to rob him for the Idumeans joyned with the Caldeans in the Invasion of the City and were as they and entred in by the gate with them It was a double calamity to Israel to behold their brother Edom Confederates with their enemies and Auxiliaries to them in their wars This bringeth Edom into the former charge of cruelty of combination and maketh them equally culpable with the Caldeans with whom they joyned in society of warre against Israel 2. Of direption of their goods Ver. 13. Neither shouldest thou have layed hand on their substance in the day of their calamity This chargeth them with Theft against that Commandement Thou shalt not steale For not only secret stealth is therein forbidden but all depraedation by violent and unjust war As a Pirat told Alexander I am accounted a Pirate because I robbe in a small Ship but thou because thou robbest in great Fleets art esteemed a great Captaine Thom. Aquinas Prohibentur nocumenta quae inferuntur factor and it extendeth saith Borhanus ad quam libet alienae rei usurpationem And therefore when a company of pilling and pirting offenders were carrying a Theise to the Gallowes Demosthenes said Parvum furem a majoribus duci the lesser Thiefe to be led by the greater This sin is so neer bordering upon the sinne of Murther as sometimes and even in this case in my Text it is both Theft and Murther too for to take away life is Murther and to take away the necessaries by which life is sustained is theft and murther too and therefore the Apocryphall Author of the Booke called Ecclesiasticus avoucheth a Canonicall truth saying He that taketh away his neighbours living slayeth him and he that defraudeth the labourer of his hire is a blood shedder Eccl. 34.22 He gave the reason in the former Verse The bread of the needy is their life Ver. 2. he that defraudeth them thereof is a man of blood When Abraham heard that his brother Lot was taken Captive Gen. 14. and that the foure Kings bad taken all the goods of Sodome and Gomorrah and all their victuals He armed them of his owne houshold and set upon the enemie by night and brought back all the goods he reskued Lot and his women and people Melchizedech blessed him therefore and said Blessed be the most high God which hath delivered thine enemies into thine hand Here God punished theft and prey yet he that readeth the story shall finde that the quarrell of the assailant was for rebellion against him Ver. 4. Twelve yeares they served Chedarlaomer but in the thirteenth they rebelled This fact of Abraham thus blessed by Melchisedech thus prospered by God himselfe doth declare the subjection of these Kingdomes to Chedarlaomer to have been oppression and their Rebellion a just prosecution of their liberty and therefore the war of Abraham a just war And God gave the robbed their goods againe The Law of God which saith Non Furaberis Thou shalt not steal doth declare that there is meum tuum mine and thine in the things of this world and that God hath not left an Anabaptisticall community of all those things on earth and a parity of interest in all men to all things for then there would be no theft seeing whatsoever any man did sease on was his own This was no new Heresie but a reviving of the old of them that called themselves Apostolici mentioned by Saint Augustin Haeres 40. who in imitation of the Apostles would have all things common True that in those beginnings of Christs Church when the number of Christians were yet but small it was a voluntary not a compulsary communication of goods that was then and for a small time used as a fortifying of themselves against the common adversary But there was no Law but of their own piety and charity that did impose this as a duty upon them so that Ananias and Saphira were not punished with sudden death for detaining a part of the price of the field which they sold for they might have with-held all but they were punished for lying to the Holy
of his countenance shineth on us let us walke worthy of this light 2. Let us serve the Lord in fear and pray to God that the thoughts of our heart which are only evill continually may be forgiven us 3. Let us receive with meeknesse the word of truth and suffer it to be graffed in us that we may bring forth no longer our owne sins with the fruits of evill works but the fruits of the word 4. Let us pray that God would passe by our offences and establish us with grace and pluck up sin within us that root of bitternesse which bringeth forth corrupt fruits of disobedience that God would continue upon us the light of his countenance 5. Let us not flatter our selves and say none of these things shall come upon us because we have so long enjoyed the favours of God for Iudah where God put his Sanctuary and Sion where he made himself a dwelling was not spared The righteous Judge of the world is not such a one as we though he hold his peace a while our provocations may make him whet his sword and prepare against us instruments of death Observe the cruelty of the Edomite he not only joyneth in open hostility but in secret insidiation to cut off all root and branch all in a day he is implacable Such is the hatred of the Romish Church to ours did we not see it in the attempt in 88 for Invasion and possession did we not see the heart of Antichrist in the Powder Treason plotted to a perfect and full destruction Surely David had cause to pray to God let me not fall into the hands of man This is further declared in the next circumstance Neither shouldest thou have delivered those of his that remained in the day of distresse 4 Depopulation For if any remained whom neither the Invasion had met with in the City nor the insidiation without those the Edomite found out and delivered into the hands of their enemies Of those some fell off to the enemy others were carried away captives others of the poorer sort were left in the Land to serve the enemy there to be Vine-dressers and Husbandmen This is called sweeping with a Besome and wiping as one wipeth a dish Two things do aggravate this cruelty of Edom 1. against thy brother Iacob For a Turke to oppresse a Christian an Infidell a Believer is but a trespasse against humanity for Hebrews to strive and one Christian to afflict another woundeth Religion also The Papist calleth himself a Christian and pretendeth great love to Christ he is our unnaturall brother and he casteth us out by excommunication he hateth us in our affliction yet he saith let the Lord be glorified But for us to wound and smite one another of us Protestant against Protestant this is seven spirits worse then the former Brethren by Nation brethren by Religion should live as brethren by nature live as brethren and our father will be angry if we do not and the God of peace will fight against us 2. Another circumstance of time is much urged and it maketh weight for when was Edom so bloudy you shall see that in the time and you will say with Solomon that the mercies of the wicked are cruell Verse 11. In the day that strangers carried away captive his forces and forreiners entred into his gates and cast lots upon Jerusalem Ver. 12. In the day that thy brother became a stranger in the day of their destruction in the day of distresse Verse 13. Thrice named in the day of their calamity Verse 14. In the day of distresse 1. Observe in this how their cruelty is aggravated by the time the wofullest time that ever Ierusalem had called therefore the day of Ierusalem when all things conspired to make their sorrow full then in the anguish and fit of their mortall disease then did Edom arme his eye his tongue his heart his hand and joyne all those with the enemy against his brother 2. Observe that God taketh notice not only what we do one against another but when for he will set these things in order before thee for the God of mercie cannot abide cruelty To strengthen the hand of affliction and to put more weight to the burthens of them that be over-charged this is bloody cruelty as To oppresse the poor is alwayes abominable to God but to oppresse him in his tender and orphane infancie or in his feeble and decrepid age doubleth the offence To hinder the willing labourer from his labour at all times it is a crying sin and they are men of bloud that do so but in times of dearth or in times of his greatest expense to deprive him of his labour or his pay this God considereth for he knoweth wherof we are al made and he observeth our carriage towards one another of us VERSE 15 16. For the day of the Lord is neere upon all the heathen as thou hast done it shall be done to thee thy reward shall return upon thine own head 16. For as ye have drunk upon my holy mountain so shall all the heathen drink continually yea they shall drinke and they shall swallow down and they shall be as though they had not been This is the fourth part of this Section containing Gods revenge upon Edom which is before threatned particularly against Edom. Ver. 2. Behold I have made thee small among the heathen thou art greatly despised And after further declared it despeiring all the hopes of Edom. 1. The pride of their heart 2. The strength of their confederacie 3. The strength of their situation 4. The hope of their wise men 5. They hope in their own strong men Yet further Ver. 10. He saith Shame shall cover thee and thou shalt be cut off for ever But now as Edom was not alone in that sin but joyned with others so are they all joyned together in the punishment The words are somewhat obscure For the day of the Lord he meaneth the day of vengeance to repay the violence done to his own people called the day of the Lord because God will shew himself who hath lyen concealed as it were all this while and been a looker on whilest his people did suffer punishment for their sins The time of Ierusalems chastisement was called the day of Ierusalem because their sins deserved that day to come upon them but the day of the heathen is here called the day of the Lord because now God doth awake as one out of sleepe and sheweth himselfe cleerly to his enemies This day the Prophet telleth them is now at hand and neere to them This is neere upon all the heathen Not only upon Edom but upon all those with whom Edom joyned himselfe against the people of God The Prophet Ieremie foretelling this day Jer. 25. nameth the heathen upon whom the wrath of the Lord was to come And the judgement is eye for eye tooth for tooth Lex talionis wherein he telleth her As thou hast done it
be mine saith the Lord in that day when I make up my jewels or speciall treasure and I will spare them as a man spareth his own son that serveth him Ver. 17. What can a man desire more of God then to be esteemed amongst his jewels and precious treasure such are the holy and what trouble can it be to them to be despised of the world and cast out of them when God shall take them in as his jewels and treasure God himself giveth holinesse in precept and giveth the reason in that injunction Be ye holy for I am holy And Saint John saith that every man that hath hope of eternall life 1 Pet 1.16 ex Lev. 21.44 1 Joh. 3.3 purifieth himself even as he is pure So that Gods holinesse is the motive that must induce us and the president and pattern that must conduce us to holinesse 1. The motive because he being holy nothing ungodly and unclean may approach him therefore all the legall purifications and sanctifyings of the poople before any speciall worship and service of God were types of that holinesse which must fit us for Gods service because without holinesse no man shall see God Again because the favours which we desire from God be holy and Christ saith Nolite dare quod sanctum est canibus give not that which is holy to dogs surely he will not do so himself 2. It must be our pattern and example because holines is never accepted but where it hath three properties as it hath in God 1. That it be sincere and not in hypocrisie there is a sinne of hypocrites and there is a portion with hypocrites false holines is like â—â—â—â—â—erfeit gold it will not go for pay it is high treason agâ—â—â—â— God to counterfeit his Image and superscription for holinesse is the Image of our God stamped in us in our creation therefore hell is called the portion of hypocrites 2. That it be totall holinesse in the face and outward gesture proceeding from holinesse in the heart and inward affections holinesse of the tongue that it speak not lewdly falsely or prophanely holinesse of operation that we do nothing but what becometh the Saints of God Holinesse at Church and holines at home holinesse in our private conversations and in our private retirings that is in the whole man in the whole time of his life and in all places 3. That it be guided with knowledge for the ignorant holinesse of the Church of Rome which is implicit and knoweth not what it doth is the sacrifice of fools like the Athenians worship directed to an unknown God This is the way to come again to our own possessions and to cast out that strong man armed that hath led us into captivity this is the old way and the good way to the new Ierusalem Many walk of whom I have told you often and now tell you weeping they be enemies of the crosse of Christ whose end is damnation whose belly is their god and whose delight is in their shame which mind earthly things But our conversation must be in heaven an holy conversation is an heavenly conversation and maketh heaven upon earth And if we be risen with Christ to this conversation then we seek those things which are above and not those things which are beneath It must therefore be our care to look to those things which hinder holinesse and to keep good watch upon our life that none of those things do corrupt us These are as the Apostle doth enumerate them 1. The lusts of the flesh 2. The lust of the eye 3. The pride of life 1. Carnall desires do make us unholy not only fornication and adultery which do make the members of Christ the members of an harlot of which sin the Apostle saith that adulterers and fornicators God will judge But carnality also in our affections labouring more for the body then for the soule for the flesh to ful-fill the lusts thereof studying meat and drink for the belly stuffe and fashions for the garments more then to please God in the exercise of Religion and duties of charity and piety carnality also in the very service of God of which the Apostle also speaketh for while one saith I am of Paul another I am of Apollo are ye not carnall for the truth of God and the wisdome of God is valued not in it self but in respect of persons And so that those be the greatest pretenders to holinesse that pretend most of the spirit unawares do serve the flesh and are men in Religion carnall yet think they do God good service 2. The lust of the eye is another great enemy to holinesse for that coveteth an evill covetousnesse how easily is flesh and blood carried away from God with the wings of worldly desires I would I were as well housed as well placed as well landed as well friended as well monied as such and such are Who wisheth I would I were as holy as the Prophets and Apostles were when we must needs dye Balaam would wish his later end like theirs 3. The pride of life affecting place and Court above others trim and rich bravery beyond others power and authority over others these things do corrupt Religion and make us unholy and all these things do perish in the use of them There be two things which make the life of man proofe against these darts of Satan 1. Godlinesse that fixeth our hearts on God and fastneth our trust on him which giveth us assurance that we shall never want things sufficient for us and therefore fear not to lose by it if we bestow our time and strength and means in his service 2. Contentednesse which respecteth rather a supply of wants then a fulnesse to look upon considering that of all that we have in possession no more is truly ours then what serveth for use and that is little and seeing we brought nothing with us and we leave all but what our wants have spent behind us let a little content us lest much do distract us from the service of our God or corrupt our holinesse 2. This teacheth to embrace all the good meanes by which holinesse may be preserved and increased in us that is 1. Diligent hearing the Word of God upon which must attend 1. Private meditation 2. Conference This is not the service of God it selfe but a candle lighting us the way to the worship of God David saith Verbum tuum Lucerâ—a pedibus meis thy word is a Lanthorne to my feet And they are much deceived that think they have sanctified a Sabbath to the Lord if they have onely heard sermons and meditated and conferred on them That is neither opus dâ—ei nor opus loci the work of the day nor place all this is but receiving from God The worship of God must have somewhat from us to God to which preaching doth direct us therefore we must adde 2. Our worship of God which chiefly doth consist in 1 Thanksgiving 2 Prayer Thanks
the Gospel for the Church of God and the patrones of his truth are under the banner of Gods love and their latter end must be peace let us by daily prayers command them to the tutelary protection of God and let him hear vocem fidei the voyce of faith of those that fight his battels and vocem sanguinis the voyce of blood of those that die in his quarrel 2. It furnisheth us with patince to tarry the good pleasure of God for when he shall arise his enemies shall be scattered and they that hate him shall fall before him he hath promised his Church victory and he will not suffer his truth to faile Excellently is this comfort exprest by the Prophet Isaiah And therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercie upon you for the Lord is a God of judgment Is 30.18 blessed are all they that wait for him For the people shall dwell in Sion at Jerusalem Verse 19. thou shalt weepe no more he will be very gracious unto thee at the voice of thy cry when he shall hear is he will answer thee And though the Lord give you the bread of adversity Verse 20. and the water of affliction yet shall not thy Teachers be removed into a corner any more but thine eyes shall see thy Teachers 3. The assurance which the Church of God hath in all this The Lord hath spoken it They build sure that build upon the word of God for heaven and earth shall faile and perish but no word of God shall be unfulfilled Ye have a sure word saith the Apostle for God hath magnified his name and his word above all things This is my comfort in mine afflictions Thy Word hath quickned me Remember thy Word unto thy servant upon which thou bast caused me to hope Ps 119.50 Verse 49. The best faith hath many fears and terrors joyned with it to shake it and the faithfull do sometimes want the feeling of the favour of God we are directed here like wise men to let rather our understanding spiritually enlightned then informed by sense govern us The naturall mans understanding is wholly led and instructed by the outward senses and as they suggest that apprehends when the sense feeleth paine the understanding apprehends cause of feare and grief and stirreth the affections that way But the spirituall man doth not value Gods love by what the sense feeleth but by that which the Word of God suggesteth In paine the flesh smarteth the sense complaineth and Satan saith God hath forsaken thee but the spirituall man saith no for Gods Word saith I will never leave thee nor forsake thee Therefore in all afflictions the soule of man hath no better remedy then to resort to the Word Thou art my hiding place and my shield I hope in thy Word this is the poole of healing waters Gods Bethesda for all infirmities and he hath sent his Angels his Ministers to stir these waters by exposition of the Word exhortation and consolation to heale the diseases of his Saints VERSE 21. And Saviours shall come upon Mount Sion to judge the Mount of Esau and the Kingdome shall be the Lords 3. The means ordained for the performance of all this Vid. dinis supr pag. 182. Mount Sion here doth signifie the whole Church of God in the two houses of Jacob and Joseph as they are before distinguished that is the two Kingdomes of Iudah and Israel as they were divided under Rehoboam for Mount Sion was at first Caput imperii the head of the Empire the Saviours here mentioned are those that God imployed for the restablishment of the state of his Church and that Either in the procuration thereof Or in the execution of the same First In the procuration 1. Cyrus King of Persia hath the honour of the meanes of this favour for God stirred up the spirit of Cyrus King of Persia Ezra 1 1 c. and he confesseth that God The Lord of heaven gave him all the Kingdomes of the earth and charged him to build him an house at Ierusalem which is in Iudah and therefore by Proclamation he gave a large Commission to this purpose 2. The chiefe Fathers of Judah and Benjamin had the same motion from God to undertake this designe Verse 5. But Artaxerxes by a contrary Edict made this work to be given over cap. 4.17 3. Then God by the Prophecy of Haggai stirred up Zerubbabel and Ioshua the son of Iozedek to attempt the work This also was opposed and Darius then King of Persia was solicited against the Jewes to hinder their building so 4. Darius came in as a Saviour to help the people and confirmed the Decree of Cyrus cap. 6. according to that he found in the search of the Rolls and the work went on and the house of God was finished and dedicated 5. Ezra moved Artaxerxes and prevailed for a full grant both for the return of the people out of captivity and for the re-establishment of the worship of God at Ierusalem 6. Nehemiah mooveth Artaxerxes for the building again of the City of Ierusalem he prevaileth and they go to work and their enemies who by scornful speeches and violent opposinges hindred their building Nehem. 2. lost their labour These be the Saviours who by procuration did advance this work of God in his Church 2. By Execution all these concurred 1. Cyrus gave leave and meanes so did Artaxerxes and Darius restoring them the treasures of the Temple which Nebuchadnezzar had taken away and arming them with full Commission for all the helps that might advance that work 2. The Prophets of the Lord encouraged the work and Ezra the Scribe prayed and wept and mediated with the Kings 3. Zerubbabel Nehemiah and Joshua and the chief Fathers of the people laboured to hasten the execution of that work and for this all these are called here Saviours because God used them as his instruments in his preservation of his Church giving them the honour of his own proper appellation for in the fitnesse of the word and in the fulnesse of sense God only is properly and by peculiar prerogative capable of that great title as himself hath laid claime to it I Isa 43.11 Ose 13 4. even I and there is no Saviour besides me And he gave this title to his Son who thought it no robbery to be equall with God for he shall save his people These Saviours shall come upon Mount Sion to judge the Mount of Esau By the Mount of Esau Edom or the Idumaeans the posterity of Esau is understood throughout this Prophecy that people who as you heard dealt so cruelly with their brother Jacob in his posterity To judge this people is to execute those jugements upon them which God hath in this Prophecy threatned and elswhere as you have heard from other Prophets especially that of Balaam and of Ezechiel for God
judge the world The parts of the Textare three 1. A gracious promise to Mount Sion concerning it selfe Servatores Saviours 2. A further promise concerning their enemies Iudicabunt Montem Esau shall judge the Mount of Esau 3. The issue and effect of both regnum erit Jehova the Kingdome shall be the Lords 1 Saviours shall come upon Mount Sion Doct. 1 This gracious promise revealeth to us a comfortable and cheerfull doctrine that God howsoever he punisheth yet he still loveth his people Which is thus proved Reason 1 1. Because God doth not look downwards upon his people to see what they do deserve but he looketh upward to the decree of his owne Election and the councel of his will If God should look downwards toward men even to his Elect who could stand in his sight he looketh with pure eyes and he found imperfection in his Angels Moses hath cleared this point to this people of Israel For thou art an holy people to the Lord thy God Deut. 7.6.7 8. the Lord thy God hath chosen thee to be a speciall people to himselfe above all people that are upon the face of the earth The Lord did not set his love upon you nor chose you because you were more in number then any people for ye were the fewest of all the people but because the Lord loved you From this fountain of his love did flow all those streames that made glad the City of the great King as Albeit they were few in number yea very few and strangers in the Land and walked about from Nation to Nation Psa 105.12 from one Kingdome to another people Yet suffered he no man to do them harme but reproved even Kings for their sakes saying Touch not mine Anointed and do my Prophets nâ— hor me Therefore let all afflicted consciences which are overcharged with the burthen of their sins Look up to thâ—se hills from whence their helpe cometh Let them 〈◊〉 Christ biddeth Lift up their heads Let them chide themselves as David did Why are thou cast downe O my soule the remedy is hope in God Psa 43.5 he is the health of my countenance and my God Faith and Feare worke together Faith doth take up the decree of Election and the just is bold as a Lyon Feare looketh down upon the corruptions of nature and propension to sin and trembleth under the mighty hand of God and the more we feare the faster hold we lay and the surer we tread on the steps of that ladder by which we scale heaven Thereupon doth the Apostle give this precept Make your Calling and Election sure that is having a strong faith of these and then the many failings in your obedience your lapses and relapses into sin may breed your grief they cannot bring forth despaire Reason 2 2. The decree of God is a secret and peradventure Satan will suggest that thou art not within this decree Therefore God hath revealed his decree to his Church and sealed it with gracious promises for so Moses saith to Israel Because he would keep the word which he had sworne unto your Fathers Deut. 7.8 This Oath as we doe learne from old Zachary in his Bendictuâ— hath two branches One concerning God Another concerning his people The Oath which he swore to our father Abraham that he would give unto us Luk. 1 73 that we being delivered from the hands of our enemies might serve him without feare c. 1. God bindeth himselfe by his Oath to deliver his Church from their enemies 2. The same Oath bindeth him to the procuration of his owne service for us for onely he must grant ut serviamus that we may serve by him we are liberati delivered for we cannot thinke a good thought without him In him we live and move and Christ saith Sine me nihil potestis facere without me you can do nothing This promise of God to his Church he hath sealed by giving to us the spirit of promise which spirit he hath dedosited in his Church to abide with it for ever and he hath given to all the Elect of God his Spirit the earnest of his Covenant this spirit serveth for a light in us to discerne our salvation afar off For a witnesse to testifie to our spirits that we are the sons of God And God is faithfull he will not suffer his truth to faile This also doth settle the faith of the Elect in all the tribulations of life I am the sonne or daughter of God I know it by the spirit which he hath given me which leadeth my understanding into the way of truth which converteth my affections and frameth them to his love which directeth my ways and ordereth them to his obedience this spirit doth teach me to lay hold on the promises of grace and to challenge my part in them these promises do lift me up as high as to the decree of my Election and therefore I will not feare David goeth farther I am thine O save me for the interest that we have in the love of God doth send us to him for salvation Doct. 2 2. Though God love his people and have all power in his hand to save them yet he doth use meanes and raiseth up out of themselves Saviours The providence of God worketh by meanes even from amongst our selves to effect our preservation 1. Because his immediate operations are full of terrour and therefore we cannot so well endure them therefore the people prayed Moses to speak to them and desired that God might speak no more to them The Angell that brought word to Mary that she should conceive a Sonne by the Holy Ghost began his Message with Feare not The Angel that proclaimed the birth of Christ to the Shepherds said to them Feare not We have so much cause to feare in respect of our own unworthinesse that if God did not abate somewhat of the splendour of his glorious Majesty by the employment of means familiar to us we could not abide it 2. God using weake meanes to effect his will doth magnifie his owne strength For his strength is made perfect through weaknesse Whereby we are taught 1. To content our selves with the meanes in the wisdome of God ordained for our preservation not expecting miraculous and extraordinary subventions The rich mans brethren shall not have a Preacher come to them from the dead Luk. 16.27 c. to give them warning that they come not to that place of torment where their brother is They have Moses and the Prophets let them hear them God that sent his spirit on the Apostles could have done so upon the whole Church and when the Eunuch was reading Isaiah in his Chariot he could have opened his understanding to have known what he had read but he chose rather to use the Ministry of an Apostle and therefore he command Philip to joyn himselfe to that Chariot and by him he taught and baptized the Eunuch So was Cornelius directed to Peter