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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	earth_n	let_v	rejoice_v	2,218	5	9.6032	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89517	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.	Marbury, Edward, 1581-ca. 1655.	1650 (1650)	Wing M566; Thomason E587_11; ESTC R206281	147,938	211

Lord and thy God that pleadeth the cause of his people Behold I have taken out of thy hand the cup of trembling the dregs of the cup of my fury thou shalt no more drinke it againe 23. But I will put it into the hand of them that afflict thee which have said to thy soule bow down that we may go over and thou hast laid thy body as the ground and as the street to them that went over This calleth to my remembrance the word of the Apostle St. Peter For the time is come that judgement must begin at the house of God 1 Pe● 4.17 and if it first begin at us what shall the end be of them that obey not the Gospell of God When God sent destroyers into Ierusalem their commission was Ezek. 9.6 Slay utterly old and young both maids and little children and women It followeth And begin at my Sanctuary The first cruelty that was executed on earth that is upon record was upon just Abel and the first death we read of was a violent death The first that suffered in Sodom any notable affliction was righteous Lot For he lived in much tribulation vexed with the filthy conversation of the wicked ● Pet. 2.7 For that righteous man dwelling among them in seeing and hearing vexed his righteous soule from day to day with their unlawfull deeds After that cruell execution done upon our Saviour Christ by the Jewes and Romanes God sent his judgements abroad into the world but he began at his own Sanctuary the first that suffered was Steven then Iames the brother of Iohn the Apostles all but one suffered martyrdome the Church lived in persecution then God punished the Jewes by the Romanes and after that the Romanes lost their Monarchy The difference of their drinking was 1. The Church drinketh first and tasteth of the cup of wrath as Christ said to the sons of Zebedee Ye shall drink of the cup whereof I drink and be baptized with the Baptisme that I am baptized withall They drink some of the uppermost of the cup. 2. God punished them for a time but he took not his mercy utterly from them The Church have an end of their afflictions but the next point declareth the severity of God against the enemy Nations 5. The duration Continually This sometimes holdeth in temporall afflictions if Gods curse be upon Canaan Israel shall have their Land and they shall have charge to root them out and to destroy them utterly God remembreth what Amalek did to Israel The Lord hath sworne that he will have war with Amalek from generation to generation The face of the Lord is against them that do evill to cut off the remembrance of them from the earth These carry their destruction about them for evill shall slay the wicked malum culpae the evill of sin that infecteth them shall be malum poenae to punish and torment them The reason hereof is for where God once hateth he ever hateth He hath once said I have hated Esau let the blessing of his father feed him with the fat of the earth let his habitation be in the rock let his neighbour Nations make leagues and confederation with him let him have all the purchase of his sword for a time the right hand of God shall finde him out and not leave smiting him till he be utterly destroyed so he is threatned before His very hidden things shall be sought out the decrees of God be like himself without variablenesse or shadow of change God hath ever given great way to the intercessions of his Saints they have so farre prevailed that Abraham praying for Sodom gave over asking before God gave over yeelding to his Petition God hath shewed much favour to evill places for some few righteou● persons sakes that have been there But when he cometh to execute judgment once upon a place he saith three times in one chapt Though Noah Ezech. 14. Daniel and Job were in that place they should deliver but their own soules by their righteousnesse but they should deliver neither son nor daughter Therefore the word of God is not sent in the Ministry of his servants to convert reprobates that cannot be they cannot be converted and if God had revealed to us whom he hateth we might save a labour of preaching to them in hope of their conversion But the use of preaching and prayer is for such as are already in the Church to confirme the brethren and to build them up further for those sheep which are without to bring them to the fold for Christ saith he hath other sheep which are not yet of his fold and them he must bring to it And when you read of so many added to the Church it was not out of the number of reprobates but out of the number of Gods chosen who were before uncalled This is a secret which God concealeth within the closet of his own wisdome The Lord knoweth who are his Let the elect of God rest in this if the wicked of the earth that live in all kind of ungodlinesse be in the decree of his election they cannot miscarry though they hold out as the thiefe did till they come to the crosse to die Therefore let us despaire of no mans salvation amongst us But if the decree of Gods hatred be setled upon them there is no hope for Christ the remedy of sin undertaketh for no more then the Father hath given to him These howsoever they prosper on earth in things temporall they have drank a draught of deadly wine that ever riseth up in them and upbraideth them for God hath spoken it Nulla pax impio there is no peace to the wicked But he is like the raging of the unquiet sea ever foming out mire and dirt for a reprobate man dare not trust God 2. But if we come to the after reckoning in the day of judgement there can be no end of the woe of them whom God hateth their worm of conscience never dieth their fire of torment never is quenched There have been some whom Saint Augustine doth call Misericordes illos that have beleeved and affirmed 1. Some of them that the damned Devils and all after some long time of sharp punishment shall be received into favour De civ 21.17 these make hell but a Purgatory 2. Others say True that they shall be damned to everlasting pains but Donabit eas Deus precibus intercessionibus sanctorum suorum Cap. 18. The illusion that deceiveth them is this Non credendum est tunc amissuros sanctos viscera misericordiae cum fuerint plenissimae ac perfectissimae sanctitatis at qui tunc orabant pro inimicis quando ipsi sine peccato non erant tunc non orent pro supplicibus suis quando nullum caeperint habere peccatum And supposing that the Saints will pray to God for them he inferreth An vero Deus tunc eos non exaudiet tot tales filios suos quando in

man is he that desireth life and loveth many dayes Psa 24.12 13. that he may see good Keep thy tongue from evill But of all kind of evill speaking against our brother this sinne of Edom to sharpen an enemie against our brother in the day of his sorrow and distresse this opening of the mouth wide against him to insult over him in his calamity is most barbarous and unchristian Yet I denie not but that God giveth matter of joy to his Church when he destroyeth the enemies thereof and it may be sometimes lawfull to open our mouthes wide in the praise of God for the destruction of the ungodly as I finde joy in the Campe of Israel for the devouring of proud and cruell Pharaoh and his Armies in the Rea-Sea Then Moses taught them a Song Exo 15. not only of thanksgiving unto God but of insultation over those enemies wherein they said Pharaohs Chariots and his Hoast hath he cast into the Sea his chosen Captaines also are drowned in the Red-Sea The depths have covered them he sanke into the bottome as a stone The horse and his Rider hath he throwne into the Sea This was the first Song that we do read of in holy Scripture the ancientest Song that is extant in the world upon record And therefore it is a Type of the jubilation of the Saints in heaven for the destruction of the Beast and it said that they Sing the Song of Moses the servant of God Rev. 15.3 for there was more cause of joy in the whole Church for the fall of the Beast then Israel had for the fall of King Pharaoh for indeed that of Israel was but a type of this But Moses was warrant enough for the one and the same spirit which directed Moses shall authorize the other Yet here is a dangerous way and exceeding slippery and wonderfull circumspection must be used and Davids caution I said I will take heed that I offend not in my tongue for Christ hath put a duty upon us which in his Evangelicall law to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speake well and do well There is in the enemies with whom we have to doe a double opposition which maketh a double quarrel 1 They are opposite to God himselfe when they oppugne the Church of God or any member of that Church for Gods sake this is Gods quarrell 2 When they personally violate the servants of God in life goods or good name this is our quarrell whether in passion the case be ours or our brothers in compassion There is a double respect to be had to enemies 1 As they are men 2 As they are enemies This ground being layed these conclusions do result concerning this point 1 That no man ought to rejoyce at the ruine and destruction of a man as he is a man for this is a naturall tye that bindeth us one to another and Religion doth not unbind the bonds of nature rather it is religatio and tyeth them much faster The reason is for though the Image of God in which man was created were much defaced in the fall of man yet was it not wholly extinguished for the image of the Trinity is an indelible character it cannot be wholly lost not in the reprobate I may adde not in the damned for even they also are the workmanship of God Therefore as they are the creatures of God we do owe them love and pity in honour of the Image of God in them and ought not rejoyce to to see the blemishes of Gods Image So the Samaritane shewed kindnesse to the Jew that fell among Theeves although as the woman of Samaria said they converse not together And so Jacob cursed the cruel furie of his sonnes for destroying the Shechemites though Aliens from Israel and usurping their land And so God hating both the Moabite and the Edomite yet he avenged the cause of them against the King of Moab saying For three transgressions of Moab Amos 2.1 and for foure I will not turne away the punishment thereof because he burnt the bones of the King of Edom into lime But I will send a fire upon Moab and it shall devoure the Palaces of Kerioth And to go lower when the rich man in hell-fire saw Abraham afar off and besought him for helpe he answered him by that loving compellation Son thou in thy life time c. hell would not take that from him but that he was Abrahams sonne according to the flesh And whilst we live here we ought much rather to doe all offices of humanity to our enemies because they are men and because only God knoweth who are his and they may be converted and come into the Vineyard at the last houre 2 As they are enemies 1 We consider them as Gods enemies so we hate them not their persons but their vices for that as Augustine defineth it is odium perfectum a perfect hatred and indeed it is the hatred that God beareth to his enemies For the wrath of God from heaven is revealed against the unrighteousnesse and ungodlinesse of men not against their persons they are his workmanship and carry his Image in some sort though much disfigured but against the unrighteousnesse and ungodlinesse of men by which their persons do stand obnoxious to his displeasure And thus I find the Saints of God have insulted over the wicked as Israel over Pharaoh and the Gileadites over the children of Ammon Rom. 1.18 not rejoycing in the destruction of Gods creatures but of Gods enemies and wishing with Deborah and Bareck So let all all thine enemies perish O Lord. This is no mo●e but an applauding of the judgment of God and a celebration of his justice and of this we have examples both in the Militant and in the Triumphant Church 1 In the Militant Babylon where the Israel of God were captives and despightfully intreated and where they hung up their Harpes and were scornefully and sarcasmatically required to sing one of the songs of Sion is thus insulted over O daughter of Babylon who art to be wasted Rom. 1 18 happy shall he be that rewardeth thee as thou hast served us Happy shall he be Psa 137.8 that taketh and dasheth thy little ones against the stones Lift ye up a Banner upon the high mountains Isa 13 2. exalt the voice unto them shake the hand I have commanded my sanctified ones Jer. 50.2 I have also called my mighty ones for my anger Declare ye among the Nations and publish and set up a Standard publish and conceale not say Babylon is taken Bel is confounded Merodach is broken in peeces c. In the triumphant Church Rejoice over her thou heaven Rev. 18.20 And ye holy Apostles and Prophets for God hath avenged yea on her Yet I will not conceale from you that many learned expositors of the Revelation do understand this Text of the Militant Church But no doubt the Saints judging the world

Christ Jesus God hath left no other Saviours upon Mount Sion his Church but his faithfull Ministers therefore 1. We are taught to make conscience of our holy imployment to be faithfull in it that neither by our negligence in preaching nor by unsound doctrine nor by our evill example we become destroyers of our brethren for we are all Gods Ministers and the Chaplains of Iesus Christ who will call us to severe account of the Talent which he hath committed to our trust 2. The people committed to our pastorall charge are taught where to seek salvation and from whom to require light The Colossians may call upon Archippus to look to his charge and the Minister Archippus may call upon them to walke in the light saying To you is this word of salvation sent Be swift to heare againe take heed how you hear and see that ye be not hearers only deceiving your own soules Thank God that by men like your selves he corrects the hearers and cometh downe to you and preacheth to you the way of salvation and howsoever you esteem of our persons touch not our calling for that is holy and heavenly 2. To judge the Mount of Esau This part of the Promise doth concern the enemies of Gods Church and seeing those Saviours shall not only have imployment to preserve the Church but they shall also have power of judgement to destroy the enemies thereof We are taught Doctr. That the enemies of the Church shall not alwayes prevaile though they do stand it out long but the Church of God at the last shall have the Victory The blood of Abel shall judge Cain for it crieth unto God out of the earth against him and Cain shall smart for that murther whilest he liveth and God shall give another son for Abel whom Cain slew Israel is a full example for being in the Land of Egypt in the house of bondage they had a promise to keepe them in heart And the Nation to whom they shall be in bondage I will judge saith God Act. 7.7 and after that they shall come forth and serve me in this place The Jewes by reason of Hamans plot against them were in great danger It is said The King and Haman sate down to drink and the City of Shushan was perplexed Hest 3 15. But God tumed their mourning into a feast and Haman died upon his own tree and the distressed Jewes had one Holy day the more for that Zenacherib a troubler of Israel dyed a great many of deaths for neither could the priviledge of the place the Temple of his God nor the service that he came to do there nor the god of the Temple protect him from death and which was most fearefull and grievous to him his own bowels rebelled against him and they to whom he had been the author of life were the ministers of his death Adrameleeh and Sharezar his sons slew him with the sword For you have heard that though Iudgement begin at the house of God it doth not end there so David Marke the godly and behold the just for the end of that man is peace whatsoever all the rest of his life be and we truly say All is well that ends well Christ to his Disciples Mat. 10.16.22 Behold I send you as Sheep in the middest of W●●●● c. But he that endureth to the end shall be saved The Apostle saith We are more then conquerors Rom. 8.37 Conquerors overcome by force and strong hand or some cunning stratagem the Saints overcome by patience and weary their persecutors with their sufferings for Vincit qui patitur The reason of this happy end of the labours and sorrows of the Church is 1. That the narrow way to glory may be frequented for who would put himselfe to the rugged severity of a strict life into the hatred of the world to make himselfe as the way of the street for the proud to go over him if he did not perswade himselfe that his heavines should endure but for a night and that he should have joy in the morning No there is not heavinesse all night for the serants of God do beleeve to see the goodnesse of God in the land of the living And this is that same Carmen in nocte Song in the night that David speaketh of Laetitia in tribulatione joy in tribulation as S● Augustine doth expound it And thus doth God comfort the Church often by taking away either perfidious and unsound friends that live in the Church to betray it or by removing corrupt and bribing retailers of preferments in Church and Common-wealth or by committing of cruel and unmercifull oppressions of their brethren as bad at the task-masters of Egypt to lay b●rthens upon them to keep them down this is some refreshing to the Church of God to behold this just hand of God against the ungodly of the earth and it is earnest of that purging of his floare when he will f●n away the wicked at the dust and chaff● of the earth For when the wicked perish there is joy 2. Another reason is because God will have the enemies of his Church know that their power i● borrowed and he that lent it to them can re●●●e it to himselfe and extinguish it in them at pleasure So Christ told Pilate that he could have no power against him except he had it from above whereupon grows that consolation of the Church fe●● me thou that 〈◊〉 kill 〈◊〉 body and can go no fu●ther The wicked are compared in respect of their tumultuous rage and the manifold scourges of their wicked attempts against the Church to the raging of the sea the comparison doth hold out thus far God hath set this sea bounds and the proud waves may come thus far and no further so hath God limited the fury of his enemies and set them their non ultra no further The use which the Church maketh of this experiment is 1. It taketh away feare of outward enemies Feare of man is a dangerous preturbation and such as endangereth faith against which Christ giveth his Disciples warning Let not your hearts be troubled nor feare Quid timet hominem homo in sinu dei positus tu de illius sinu non cadere potes quicquid ibi passus fueris ad salutem valebit non ad perniciem Aug. Scripture setteth forth the power of the outward enemy in these and such like phrases there is rugitus Leonis the roaring of the Lyon there is unguis Leonis the Lyons paw there is cornu Vnicornium the horne of the Unicornes there is pes superbiae the foot of pride there is oculus nequam an evill eye there is manus violenta a violent hand and iniquitas manuum the iniquity of the hands os sepulchrum the mouth an open sepulcher and venenum aspidum sub labiis the poyson of aspes under the lips The mercies of the wicked are cruell but I will not feare what man can do unto me Multos