The Prophecy of Obadiah Opened and Applied

B Efore I come to the exposition of the Prophets words, I think it convenient to show unto you the cause, why leaving the epistle of Peter, which I had in hand, I have taken upon me to handle this Prophesy. Saint Peter having testified, that the Gospel of Christ, was the truth of GOD, preached to men for the salvation of their souls, exho •… teth them, that, not withstanding the fury and malice of the wicked, which had set themselves against the same, they would per sist in the do •… trine and truth, which they had learned, to embrace the same fait •… fully, and express the force and fruit thereof effectually in their life and conversa tion: and that in general, to fly from evil, a •… d follow that which was good, and in particular towards GOD, and man, especially Subjects to honor their kings; servants to obey their Masters; wives, husbands; children, parents. In all which, that their endeavors might not be hindered by enemies, he exhorteth them to patience and constancy: And finally beseecheth the Elders & Pa stors to feed the stock of CHRIST committed to their charge, as the principal means to bring thē to their duty, and to establish them in grace unto the ende. Now in expounding these things I came to the duty of subjects, wherein I declared, that the Princes received the sword and supremacy, over all persons; & it followed that afterward I should show, that it was also in all causes. But because, since that time it pleased GOD to call me to prove it else where, and to commit the same to writing, it seemeth not so necessary to handle that point in this place. As for the other points concerning the duties of servants, wives, Parents, for that there are very few such come hither, least I should preach to them that were absent, I thought that part might conveniently be omitted. Wherefore the last point remained which was concerning the enemies of the Church, whom for that the LORD will most certainly destroy, we must have the greater patience to •… ndure and continue in the steadfastness of our profession. For which cause also he exhorteth the Pastors diligently to feed and tend upon their slocks. Which matter being right necessary for us to know, and for that I hoped this doctrine would pierce the better into our hearts, if we had the same handled out of some continued place: I chose this Prophesy of OBADIAH, where this thing is handled orderly & jointly; namely in the 16 first verses the destructiō of the enemies of the church & in the five last the salvation thereof by the ministry of the Pastors: whom in the last verse he calleth Savior's, for that GOD by their Ministry worketh the salvation of his people. And this also have I the rather chosen, because I may use Peter as an Interpreter of the Proph •… t, whereby comparing them together, the one may give light to the other; that so being built on the doctrine of the Apostles & Prophets we may grow up into that building, whereof Jesus Christ is the chief corner stone.

The Title, The vision of OBADIAH.

Whence we gather the commodity and excellency hereof by the Matter, and Author.

1 The matter is termed by the name of visiō which is a doctrine Revealed from GOD, so called because GOD Revealed them so evidently, and delivered them for such certainty, as though they had presently seen before their eyes the things which they foretold. And the Lord, not only by visible sights, as he did to Ezekiel, Daniel, &c: at sometimes, but also very often by his word without visible signs, is said to have delivered these visions, for so is he said to have spoken to Abra ham in vision. I am thy great reward. The words which Isaiah saw, &c: & of this sort is this vision. That is, a doctrine Revealed from GOD, no •… by sight, but by word only.

2 The Author is supposed of some to be that O BADIAH who was governor of King Ahab's house who hid the Prophets of the Lord. But by the circumstances, especially by that in the 11. verse, it seemeth not to be he, seeing mention is made of the taking of Jerusalem, which was 800 years after Ahab. But whether it were the same, or another of that name, whether he before in the spirit saw, or afterwards spake by experience: It sufficeth us, that he was the Minister of the Lord, and servant as his name importeth, and that these prophecies came not by the will of man, but holy men of God spake, as they were moved by the HOLY GHOST. And for our parts, though w •… know not the earthen vessel, wherein this treasure was enclosed, yet let us b •… ing faithful and humble hearts to the receiving and embracing of the same, for he was but the messenger, the message was the Lord's.

Edom, otherwise called Esau, conceived a deadly hate ag •… inst Jacob, because he had got from him, first the prerogative of the birthright, & then the blessings: which rancor and hatred descended unto the children and seed also of Esau, so that when the Israelites their brethren would have only passed through their land, they would not show them such mercy, but gainstood them: and when the king of Babylon had taken Jerusalem, & spoiled it, they set the work forward by what means they could, calling on them, as it is in the Psa. Ra •… e it, rase it, even to the foundations. Wherefore the Lord comforting his people, with promise to execute his judgment on such as had persecuted them, nameth Edom as the chief amongst them. Now where he saith, I have made thee small among the heathen, He speaketh of a thing to come, as though it were already past, to signify the undoubted certainty thereof, and so it is expounded in the 10. verse, Shame shall cover thee. Now, because the means he would use, is war raised against them by nations confederating together, the Prophet openeth it, as though it were in doing; GOD having revealed it to his servant: for here is an Ambassador sent from one nation to another, to stir them up against Edom, and mention is here made of a full and perfect destruction.

Here note three things.

• 1. Witnesses, O •… ADIAH and the Prophets; we have heard, &c.
• 2. Means, Heathen raising one another to war.
• 3 Event, An utter destruction of land and country.

One point, which we are to mark for our instruction, is the ground, which the Prophet layeth for our faith, whereon the Church of God must rest, which is this. Thus saith the Lord. Which doctrine is first necessary for such, as are teachers in the Church, that the words, which they must teach, must be words of the Lord, that as Peter commandeth, who so speaketh, may speak as the words of GOD And thē is it needful for t •… e hearers, that they beware how they receive anything for the ground of faith, but this word: Nothing for assurance of building but this rock. He is like to a wise man that built his house on a rock, who heareth the words of Chr •… st, and keepeth them, and one is our master e ven he And for the teachers, go and teach those things whi •… h I have spoken. This is Christ his lesson both to hearer, and teacher, and his promise we see is tied only to this word. This is the ground whereon we must build the house that must not be shaken, & this is the food of life, whereby the children of God must be fed. What ever ground of Fathers decrees, traditions, coū cels, or ought else, 〈◊〉 it is but •… and, which will not hold our building; only hereto we must stick, this must be our only Rock and stay.

In the first book of the kings, mention is made of a man of God, who was sent to preach against the Idolatry at Bethel. He came thither, & did the message, crying out against the altar, according unto the word of the Lord. The king first threatened him, and after allured him to come and dine with him, and receive a reward. But the man of GOD answered the king that though he would give him half •… his house he would not; for that he had Received word of the Lord against that. When he was departed from the king, there meeteth him an old Prophet, he willeth him to come home and eat bread with him, he denieth, telling him, what word he had received of the Lord. The old Prophet replieth, that he was a Prophet also, and that an angel had spoken to him, by the word of the Lord, & bade him bring him again. The Prophet yieldeth and leaveth the word, which he heard the Lord speak, to believe an old prophet. But for this cause, because he obeyed not that commandment which he heard of the Lord, he received this answer that his body should not come into the sepulcher of his Fathers. And when he was departed a Lyon met him, and slew him. This is a good lesson for us, that when we have once learned the will of GOD, we go not out of our way, we leave not this word though Prophets, ancient Prophets, yea such as tell you Angels from heaven have taught them, yet I say that we leave not the word of the Lord to go with them. Now many tell you of these things, Fathers, ancient Fathers, apparitions of Saints, Angels. Would to God, there were not many deceived by them: but we see that this was a prophet of the Lord, ancient in years, godly in religion, for he came not up to worship at Bethel, faithful, for he believed the prophecy sent by God, & had a care to be buried by the Prophet; yet whē he said that an Angel had spokē to him, he lied, whereby we see that prophets, old &c: may deceive; for each man is a liar. So that we have none assurance, but of them in whom the holy Ghost spake, & that were guided by him, and they are alone to be our foundation. Wherefore whomsoever the Lord sendeth to Bethel to preach his truth against sin, and heresy, let him not rely on any Prophet, but on that word, which he hath received of the Lord: least, not that Lyō which stood still by the carkas, but that Lyon which goeth Roaring about, seeking whom he may pray upon, meet thē and rent them in pieces, when there will be none to deliver them. But you that are appointed messengers to foretell, or rather to tell of Reformatiō already made, husbandmen to sow the seed in the Lord's ground, Ambassadors to do the Lord's messages, Stewards to minister food to his household, captain •… s to fight the Lord's battles; Remember that the word of GOD, is the only seed, which you must sow, milk which you must give meat which you must divide, and sword where with you must fight. Which I speak not, as though it were not lawful to use the benefit of that, which is taug •… t by Fathers or Philosophers; for I know, that the Apostle is said to have sanctified those sayings of the Poets in the Acts, Corinthians, Titus: but for that, he only allegeth the Prophets to them that believed the Prophets; and these proofs they used not as necessa rie proofs, but probable arguments against thē, that gave credence thereunto. Even as though in this matter we should allege against the Papists, not one of thei •… Poets but their chief Prophet and captain, Aquinas teaching, that the canonical Scriptures are only of necessity to prove, &c. & again, that he who goeth about with other arguments to prove the truth of Christian Religion, maketh it ridiculous. And yet is the ground of their divinity in the points, wherein they dissent from us; This saith Augustine, Chrysostom, Damascene, this saith Aristotle &c. But seldōe come they with, this saith the Lord. Wherefore by t •… eir own mout seeing they bring not rat •… ones congruētes, they make Christian fai •… h ridiculous. And for us, what •… aue we to do to fill our pulpits with man's words, as though they were the ground of our faith. Loath we now the heav •… nly •… anna, and •… esire we to return to the 〈◊〉 of Egypt? Remember we not, that the fl •… sh which the 〈◊〉 〈◊〉 fall among the Murmurers tents came out at their nostri •… s? Remēber I pray you, that if we may allege them, it is that the word of GOD by them may be enlightened, but in no case shadowed, for we are Ministers appointed to publish his word, & not the fanctes of mē. There is a promise to the preaching of his word, and a blessing to the hearers thereof. This have we a commandment to teach. Then this ought to be as fire in our bowels, to enflame us to teach, and in others, with reverence to hear and attend to it, and unless we know this, we have not learned the very principles of Religion. But let us, that are brought up in his Church, be content to be fed with this food of Angels.

The event is; That he should be made small: the fulfilling whereof, is mentioned by Malachi. I have made his mountains wast, and his heritage a wilderness for dragons. For, though after Malachi, Idumeans dwelt there, yet since is that of the same Prophet fufilled: They shall build, but I will destroy. Now when we see things so long before told of, in their due time fulfilled, this must be a ground, & stand for our weak faith concerning things to come, as the last and eternal judgment: that, as we have seen the particular judgments fulfilled on Edom, Jerusalem, &c. we assure our selves, that what hath passed from the mouth of the Lord, shall most certainly come to pass Gen. 41. 32.

Now as the Apostle writeth, the things which were written before, were written for our learning, &c. For as he saith in another place, the examples of the punishment of the Israelites, are for our use, on whom the ends of the world are come, that we lust not as some of them lusted, neither commit fornication, neither Idolatry, as some of them. Even so these things will serve us for example: for those are Israelites, that are of the faith of Israel, & the Edomites are all the enemies of the Church. Wherefore let us assure our selves, that as certainly as GOD threatened destruction to Edom, so surely will he pour it on all our enemies. The Papists are the Idumeans, elder brethren. as they say; though they disdain to be called our brethren, yet are they our brethren, as Edom was the Israelites. And they have dealt with us, even as the Idumeans dealt with the Israelites. When that we would have entered into the land of promise, they have withstood us with all their might, and having, as they say, the keys of knowledge would neither enter them. selves, nor suffer others that would. Again, when the Church was afflicted by the king of Babylō, they were at hand to set the work forward, and to cry, rase it, rase it, even to the foundations. Now let us remember the words of the Apostle, that God can recompense, to those that afflict us, sufficient recompense; and if we see it some way recompensed, & some measure of his judgments fulfilled upon them, let us bless his name, who revengeth the blood of his servants, & assure our selves that he will not cease from this work of his hands, but, as it is said in Amos, that his people should possess the Remnant of Edom, as Peter also speaketh in the Acts, so no doubt are there many among these children of Edom, that shall inherit with the Lord's people. But they also must be destroyed: or rather the errors must be destroyed, that they may be raised, their heresies put to flight, that they may be recalled, and, as the Lord hath promised to consume Antichrist, so shall these heresies be destroyed by the breath of his mouth. But be not a f •… aid though heresies abound, and though Jordan overflow in the midst of harvest; for at his time Jordan shall retire, and keep himself within his bounds, and in good time the Lord will destroy these Idumeans.

Concerning the witnesses, they are the Prophets, who received it from the Lord. Wherefore he saith, we have heard, not naming himself alone, but others. With this we are to compare a place of Jeremiah speaking of the same matter, saying, I have heard. This Jeremiah spake before the destruction of Jerusalem, OBADIAH after, both agreeing not only in the same matter, but even in the very words. Which consent confirming the message, is well worthy the noting. I need not here to stand on that point to show unto you the consent of the Prophets, and Apostles together, using the very same words; as of Amos and Iocl, Micah and Isaiah, Judas and Peter, &c: But I heartily wish, that we would all learn to speak one thing, that there may be in us, as the Prophet speaketh, one heart, & one wa •… e. At least that the Prophets would remember, that, by these ex amples of the Prophets, and messengers of the Lord, they might say, we have heard a message from the Lord. For the time is come, that we had need to cast our selves in a ringe and cleave together, that we may be the stronger against our enemies.

As touching the means, it was battle raised of the heathen by mutual consent, sending amb •… s from one to another to stir them thereto. So you see that to overthrow Edom a battle is necessary, and ambassadors must be sent: for when a strong man possesseth the house. there is need of a stronger to cast him out. Christ Jesus is our captain general, and prince of the army, and all f •… thfull men are his soldiers. The Prophet speaking of our battle, which we are to fight under our captain, saith, thy people shall be ready and willing in the day of battle, all the servants of God, shall be in a readiness, most willingly to sight the Lord's battles. But alas! where is this readiness? where is this willingness, which we are to show, having to fight daily against (not outward) but inward enemies? who hath put on that complete harness, which the Apostle ministereth unto him, therewith to strine against spiritual wickedness even in high places?

The ambassadors, who are to raise the soldiers to battle are the servants and ministers of the Lord. Now how can they preach, unless they be sent? They therefore are all sent, that are his ambassadors. The Apostle testifieth, that there are ambassadors for Christ, as though GOD did beseech us through them, they pray us in Christ's steed to be reconciled to GOD. This was indeed an ambassage of peace with him, but consequently of battle with his enemies. For the same covenant hath he made with us, that he made with Abraham, namely, that all his Friends should be ours, and all his enemies, ours. Wherefore we must be at war with Satan, and all his Angels. Here, let them who are called to this function, remember to do his message, and to raise up his people against his and their enemies. These ambassadors were sent to the heathē, some to this nation & congregation, some to that, having particular people allotted, on whom they should call: others there were sent in general, to every nation, as were the Apostles: and they, as they most faithfully in their own persons exercised this function, so have they exhorted us to execute the same charge, committed to us, with the same diligence; and hereto belongeth that exhortation of Peter unto the Elders for the feeding and instructing of God's slocke.

But how far are we from this care? And how many either preach not, neither feed not at all, or feed not such, to whom they are sent. Jonah was sent by the Lord to preach at Nineveh, but he prepared himself to go to Tarsus; the ship wherein Jonah sailed was trou bled, and he knew it was because of him. Wherefore he bade them to cast him into the sea. Tarsus was a famous University in Cil •… cia as Strabo writeth, and for some respects preferred before Athens. Jonah would not go to Nineveh, but would go to Tarsus. Ye see what I would say, or rather, what I would not say. Are there not many that have been sent to Nineveh, but would go to Tarsus? The ship of our common wealth hath been troubled and tossed with rebellions and conspiracies: I may say truly, that a great cause there of hath been, for that Jonah sent to Nineveh, would needs go to Tarsus. But would to God there had been in them that zeal of Jonah, to have been touched in conscience with the remorse of their sin, and confessed the same, and have desired to have been cast in to the sea. Yea happy were they, if they were cast into the bottom of the sea never to rise up again, rather then that one of those little ones, of whom thousands are perished through them, should have miscarried. Wherefore I beseech you in the name of Christ, & by that duty and love, which you owe him, if there be any care in you, any fear of his name, that you would go to Nineveh whither you are sent; and though Tarsus be a famous University, yet seeing GOD hath sent you thither, that you would arise and go to Nineveh.

As for us that remain in Jury, let us arise against her to battle: against Satan and his angels of darkness, against the power of darkness, those principalities and powers, and spiritual wickedness, against our own lusts and concupiscenses, against the old man and law of our members; for all these are enemies to GOD and enemies to us, and against all these must we rise up to battle: As also against all errors and heresies which fight against the truth. Against these let us arise, and let us rise up against them to battle. For it is not now a time for us to say with Solomon's sluggard, a little slumber, a little solding of the hands together, least poverty come upon us, is one that travaileth by the way, & necessity as an armed man. There is great necessity in it, for the Idumeans are even within us, we have no need to fold our hands together, but rather to rise up with that good 〈◊〉 , who ariseth whiles it is night, & giveth the portion to her household, and the ordinary to her maids.

In the book of Genesis we read, that Abraham hard, that his brother was taken by his enemies: whereupon he brought forth of them, that were borne, and brought up in his house, 318 and pursued them, and that he and his servants divided themselves by night and smote them, & brought again his brother Lot. Our brother Lot, nay many of our brethren are taken and carried away, but they are not yet so far gone, but that, if we make hast, they may be recovered. And if ever it behooved Abraham to arm his household, it is now time. Ye that are in the place of Abrahā, arm thē, that are brought up in your houses, to the bringing back of our brethren. Arm them and yourselves with that spirit of Abraham, with that brotherly love and care over others. I cannot say to everyone of you as is said to him in the Poet,

But I say to each of you, Nate Deo potes hoc sub casu du cere somnos? And so much the rather for that the danger was but near him, but it is within us. Wherefore let us use the sword of God's word, against these enemies. And cursed be the man, that withdraweth his sword from blood. I mean not, to flay the person bodily, but I speak of the spiritual sword, & of the spiritual slaughter, to kill their errors, to slay our wicked and ungodly lusts, and mortify the body of sin, which we bear about with us. Which the Lord grant that each of us may do.

T HE Prophet, having shown in the former verses, that GOD would bring to pass the destruction of Edom, by nations stirred up against them, sending messengers from one to another, to rise up against her in battle; doth in this place refute a reason, with the which they were prepared to come against this Judgment of GOD. For whereas the land of Edom was mount Seir, a country full of Rocks, their cities were strong, situated on hills, or amongst hills, seated upon rocks & by nature mightily fortified, for which cause they imagined, that it was impossible to conquer them; this conceit of theirs the Prophet doth here open and reprove, saying, the pride of thy heart &c. Wherefore in few words he saith thus much, GOD will destroy thee, notwit •… standing thy great strength; which he hath confirmed by the infallible word of GOD. Hererevnto they opposed the fond and vain imagination of man: for they said, who shall bring me down to the ground? Because I dwell in the Clefts of the rocks, and am strong on the high mountains. This conceit is said to proceed from pride of heart; thereby being advertised, that notwithstanding their vain conceit of defensed places, as though by reason of them it were impossible they should be subdued, yet they should find it false, as issuing not from the truth, but from the pride of heart. The truth also hereof, that GOD would assuredly bring them down, is amplified by comparing their defences to the nest of an Eagle, which is wont to be built aloft in the top of high & craggy mountains, as Aristotle also writeth. And whē he saith, that though their nest were made among the stars, by the hyperbole he signifieth, that nothing should hinder, but he will subdue them; The Lord telling Edom, that, though he make his nest never so high, yet he will fetch him down, and therefore will also destroy him, though he dwell in the Cleftes of the Rocks.

And although these things were proph •… cied against Edom. yet were they delivered for instruction to Israel Wherefore it seemeth, that he turneth the person; for having s •… id before in the second person, I have made thee small; the pride of thy heart; he immediately turneth to the third person, saying, whose habitation is high, that saith in his heart, &c. This thing then, as it is spoken to the terror of the Idumeans, so it is for the consolation of Israel. Israel is the Church of GOD, that is the house of GOD, whose house are we, if we hold fast unto the end, the confidence, and the rejoicing of the hope. These things then are written for our learning, & comfort, that we should be neither puffed up with a vain opinion of any gifts in us whatsoever: neither yet discouraged with any fear, though the Idumeans dwell in the Cleftes of the rocks, and say in the pride of their heart, who shall bring us down to the ground? For though they exalt themselves, as the Eagle, and make their nest among the stars, yet thence will the Lord bring them down. Pride goeth before destruction, and a high mind before a fall. Well may the wicked for a while flourish as a green bay tree, and draw forth their sword against the godly, but their sword shall enter into their own bowels, and they shall be rased out, that men shall say, where is he? or with the Prophet, This is Pharaoh. Ezek 31. 18.

The Jebusites, that held the fort of Zion, so trusted in the strength thereof, that the blind, and the lame said, David shall not come hither. So sure thought they them selves, that, though there were none to defend it but blind and lame, yet were they safe enough: yet behold GOD brought them down, and that which before was the strongest against David, became the strongest for him.

The king of Babylon, who said he would ascend up, and set his seat by the st •… rres, received this word from the Lord; How art thou fallen thou Luc •… fer, son of the morning? Which place many unskillfully apply to the fall of the Prince of darkness, but that name is in no place of Scripture given him, but is here attributed to the king of Babylon, who shone as the morning star in beauty and glory. So that those, which before marveled at his power, did after wonder at his f •… ll.

Tyrus shone, as a Cherub in the garden of Eden, but when he had defiled his sanctification by the multitude of his iniquities, it was threatened him by Ezekiel, that he should be cast to the ground, that a fire from the midst of him should devour him, and that he should be brought to ashes in the sight of all that beheld him.

It seemed impossible to the Jews, whe our Savior told them thereof, that the glory of Jerusalem should be brought down; for which cause it was laid against Stephen as an especial matter, that he should say that CHRIST would destroy that place: yet was not that generation passed, before it was made an heap of stones, the temple rased, and not one stone left standing on another.

And what shall I speak of the latter Babylon, which in like sort persecuted the faithful Christians, as the other did the faithful Jews? How did she lift up herself, and say, who shall bring me down? Who was worshipped as a goddess; and the city called Vrbs aterna, as appeareth by writers, grounding themselves with all on that oracle of the Poet,

Was it not taken, burnt, and laid wast by t •… e Goths & 〈◊〉 ? By which examples of the Jebusites, the kings of Babylon, •… d Tyrus, the cities of Jerusalem, and Rome, we see this, which is spoken by the Prophet of the Idumeans, to be verisied in all them, that follow the pride of the Idumeans.

And to come nearer home, to the state of thē, that represent the heart of the Idumeans, and desire to rase Jerusalem even to the ground & foundation: I mean to the state of the Papacie, in which is revived the Image of the former beast, but much more lively resembling, not only the cruelty, but the pride also of Edom, for neither the Jebusites, nor kings of Babylon, or Tyrus, nor Jews come so near, as they, being partakers with us of the same Sacrament, baptized evē as we, no otherwise then as the Idumeans were circum •… ised as well as the Israelites. But as they (notwithstanding the sign of circumcision,) were chief enemies unto Zion: even so the state of the Papacy (notwithstanding the sacrament of baptism) are chief enemies to the truth of the gospel of Christ, which proceeded out of Zion.

For these also have their dwelling in the clefts of the rocks, persuading themselves, that that is the rock, on which the Church of GOD is built; making their brags by reason of their power & league with so mighty Potentats, that they cannot be moved: lifting up their nests as an Eagle, as the Emperor, whose ensign is the Eagle, the sp •… Eagle for that he was Emperor of Constantinople and Rome, but spoiled of both, for that the Pope hath deprived him of one, even as the Turk hath done of the other. He hath lift up his nest to the stars, & not said in his heart, but proclaimed by written books, and shameless libels cast abroad among us, that by reason of his flourishing estate and great power he cannot be brought low. Wherein they have shown greater arrogance, then ever the Idumeans did, in that prophesy,

Aquinas to prove the stability of the papacy allegeth the Prophecy of Daniel. 2. chapter, where having spoken of the four kingdoms, & coming to the last, which should destroy the other, and endure forever: he applieth it to Christ's kingdom, but so, that it belongeth to the Papacie, adding, if they feed the flock. Now for that they hold, that it cannot fail in doctrine, they conclude, that the estate of the popedom must endure forever, according to the words of that prophecy. I stand not to show howe true the former parte is, that Rome should destroy the other kingdoms: but on that, that he saith it shall be eternal. Which blasphemy is as great, as that which he uttered in the former chapter, applying to the Pope that, which is spoken of our Savi our, of his fullness we have all received. But though hereby they may say, as great B •… bylon, I sit as a Queen, and shall see no sorrows, yet the mighty Angel took a stone like a millstone and cast it into the sea, and said, with such violence shall the great city Babylon be cast, and shall be found no more.

But the maintainers of them say, that this cannot be by reason of the flourishing estate of the Papacie in Rome, which hath so mighty friends, and hath been of so long continuance. But let them remember (that Nineveh had been a people of many generations) that the Edomites were of greater standing. For it is scarce 500. years passed, since the usurped authority over kings and princes, and the whole church, began, but not 800. since the Bishop of Rome set himself against the Emperor, not 1000. since he first claimed authority over the Bishops of Constantinople: which is a less time then Edom flourished; for we read, that there reigned 8. kings in Edom, before there was a king over the children of Israel, that is, before the government of Moses. So then they flourished til the days of this Prophet even no less then 1200. years, neither were they thē straight extinguished, for they lived to see the ruin of the second temple, as we find in Josephus. Wherefore let us assure ourselves, that though they say, who shall bring us down? yet in due time this shall be verified to them also for so shall it be to all, that have said in the pride of their heart &c.

And that, which hath been said of the state of the Papacie, extendeth also to the doctrine. For that in as great arrogancy of spirit, they magnify their works, making their nests among the stars, & claiming everlasting glory, as a reward of their deeds. For so the Remish notes say, that eternal joy is a merit; & least we should not know by those general terms, how basely they think of GOD'S mercy, how prowdly of their own works, they expound themselves, and say, that it is as a stipend answering in weight & time to the work. Thē which, what could be said more grossly, or profane? that the works of man should answer to eternal joy equally in time and weight! as though you should say, that ten thousand pounds were equal in time and weight to his works that had labored one hour. But I come far below in this comparison, for there is some proportion, between an hours work, and the greatest sum of money, for they be finite; but between the everlasting, endless, and infinite joy of heaven, and man's works, that is between finite, & infinite, there is no proportion. But how could it be, that any men should thus speak, if the spirit of Antichrist, had not thus puffed them up, to utter such blasphemte in the pride of their hearts? But what shall I say? when the same men in their notes on the 8. Rom. grant, that if we look to the time, the joy of heaven is a great deal more, & here forsooth flee they to the grace of GOD: but, they must consider, that grace serveth them not, that they may claim it by desert: for whatsoever good the servants of GOD do, it is by grace; yet is it said, when they have done all, that is commanded, they have done but their duty, and that which they owed to the Lord. So that seeing we do, but our duty, there is not owing to us so much as thanks, and doth then GOD owe us the reward of eternal joy? The mā, that payeth no more then that he oweth, doth his creditor owe him anything for the payment of it; unless he count him indebted to him, as he in the poet said? for that the world is so naught, that a man thinketh him •… else pleasured, that receiveth in debts. But seeing we can never pay all, for who can say my heart is clean, I have not sinned? And if we have not fulfilled the whole law, done all that it commandeth, w •… have not paid our debt; how then can we come hereby to merit it, or buy it as it were, which yet though we had most absolutely kept, should be ours but by promise.

But how far f •… om this presumption was John? when he said, that if GOD would enter into judgment with him, he were not able to answer, no not one for a thou sand. How far was David? when he said, that in his sight no man living was justified. How far was Paul? when he said, that none were righteous; therefore con cluding, that all, both Jew, & Gentile, are justified freely by grace. For to him that worketh the wages is counted for debt, not of favor. But to Abraham was faith imputed for righteousness. And where the Apostle saith slatly, that there is no man just, and that no flesh is justified; they say that the Virgin Mary and Apostles must needs be exempted out of this number: but if it be not so, that it is verified of all then is the Apostles argun ēt to no purpose, neither can t •… e conclusion, which he l •… boureth to prove be so inferred which is that by the works of the law, no flesh can be justified. •… ut let us be assured, t •… at whatsoever they say, though they speak never so proudly, yet the time shall come, when this doctrine, by the breath of the Lord, shall be brought to the ground.

Neither do I here enter into the depth of their pride, as concerning supererogation. For herein have they set their neasts, not among, but above the stars. When they say, that men may not only merit for thenselves, but the abundance thereof is sufficient for other men also. But is not this to build up to Babel, & is not this pride, like that of Pharaoh, who hoped by his own strength to pass over there, where others had passed over by grace and favor? Is it not with Jezebel to set a color and paint on our foul faces? But the builders of Babel were confounded, Pharaoh drowned, & Jezebel after she had painted her face was cast down from the window, and had her brains dashed out. These men, that think it a beggarly thing to receive the kingdom of heaven of alms, shall never have it of debt, for those that say in the pride of their heart, &c.

Lastly, here we have to mark, that the Lord is said to be the author of this vengeance, and yet it was said before, that this should be brought to pass by nations stirred up against Edom, and sending messengers from one to another, to provoke them to battle against the Idumeans: whereas in the 2 and 3 verses he saith, I will. where we are taught, that although it pleased GOD to use men, as instruments, to bring his purposes to effect, yet would he have all the glory to be proper, and peculiar to himself. For though the instrument work, yet, since the whole efficacy cometh from him, therefore the whole glory ought to be given to him, and not to the instrument.

In the 63 of Isaiah, the Prophet demandeth, who it is that cometh from Edom, and why his garments be red? Whereby, answering to the question, he showeth that it is Christ: and that his garments are red: because he alone had t •… n the winepress, and of all the nations, there was not one with him; which is meant of treading the Edomites and enemies of his Church, and bringing them to confusion. Yet he saith, he trode the press alone, not that he useth not messengers, as is mentioned in this Prophet, or other means, as seemeth best to him; but for that the force and efficacy alone proceedeth from him. So that for this cause, he is said alone to work. For Paul indeed planteth, and Apollo watereth, but neither he that planteth is anything, neither he that watereth is anything, but God that giveth the increase, is he that worketh all in all things.

In the 5 of Luke the Apostles labored all night, and caught nothing; but when at Christ his commandment, they had let fall their nets for a draught, the net was filled with fi •… h. The King prepareth an host against the day of battle, but the victory is from the LORD. No king is saved by the multitude of an host. A horse is count •… a vain thing to help a man, &c. Wherefore that was a profane thing of Nebuchadnezzar, who when he had taken the Jews, as fishes in a net, he sacrificed to his net, and offered incense unto his yarne: profane was that opinion of the Gentiles, attributing their prosperity to fortune. And that of Varro, who attributed the success of husbandry to water. Whereas they might have learned, by that ceremony, which the Romans used in their triumph, that the success of things was to be attributed to GOD. For the Laurel crowns, which they carried, when they ascended into the Capitol and sacrificed to Jupiter, they laid down in the lap of Jupiter, as 〈◊〉 recorded. But let us remember that the 24. Elders 〈◊〉 w •… e their crowns at the feet of the 〈◊〉

Now, as all gl •… ry is due unto GOD, so on the other side, we •… ust remember that he calleth Ministers, to do his work, who must not be 〈◊〉 in the thing, whereunto he appointeth them. He would lead the I •… raelites through the sea, but he would have M •… ses to l •… ft up his rod. A •… ine, he would divide Jordan, but he would have the Priests •… eet to be dipped in Jordan, and to carry the Ark. He meant to cast down the walls of Jericho, yet would he have them to blow the trumpets, & compass the city. He would build again the Temple, whē the people returned with Zerubbabel, but the Angel shown Zechariah a golden candle stick, a bowle upon it, seven lamps in it, seven pipes to the lamps, and two 〈◊〉 trees over it: & that Angel asked him, what those were; who answering, he knew not, the Angel telleth him, that he should say to 〈◊〉 ; neither by an armi •… , nor by strength, but by m •… 〈◊〉 saith the Lord. Yet followeth it, that 〈◊〉 should lay the foundation thereof, and the people should cry, grac •… , •… race. Wherefore the Ministry of 〈◊〉 is necessary, that he strike the sea with his 〈◊〉 necessary that the Priests feel •… touch the water of I •… rdan; necessary that they blow the trumpets. But if these things be considered in themselves, wit •… out the 〈◊〉 of GOD, they are of no more power, to bring this to pass, then the rod was to make a s •… a stand like a w •… ll, the feet of men, to make a river run back, the sound of a trumpet, to cast down a strong wall.

Wherefore whosoever they be, whom God will use, they must be obedient to his appointment, as Moses, the Priests, and Zerubbabel were: And I would to GOD, that they, who have the place of Moses, &c: would vouchsafe to humble themselves, and stir up themselves to do their duty: To strike the waters with their rod. This rod is the publishing of the word, which the Prophet saith he will send out the rod of his power, that he may rule even among his enemies. The Priests must carry the ark. In the ark were the tables of the law: & in the month of the Ministers ought the law of the Lord to be. The Priests feet were dipped in the waters of Jordan: the Ministers feet must enter first the water, and beautiful are the feet of them, that bring good tidings. The Priests blew with the Trumpets; the Minister must set the Trumpet to his mouth, and sound out a loud both the law and the gospel; the law to bring down the high walls, and the gospel to raise and build up.

Is it any marvel, if the Idumeans be so courageous and promise themselves a day, wherein they may cry out, rase it, rase it even to the foundations: if means be not used to beat back their pride? If the messengers, which should stir up the people to war against thē be silēt! if Moses will not strike with his rod! if the priests strain courtesy, who shall first step into the water! if the trumpet be not in their mouths! I am loath to name them, in whom this fault lieth, but sure too common it is amongst us; and that partly through such as have spoiled the churches of the livings, whereby faithful & painful messengers should be maintained. As by Impropriations the first begotten child of the Pope and Satan; and by the theft of such as some where have charge, & go not to it; by the negligence of others, who are somewhere, and will not instruct the people; and by the ignorance of many, that are dumb dogs, & cannot bark. So that by reason hereof the people sit in darkness, and those Merchants, whose wares are the souls of men, enter on the slock to spoil them of that comfort, which they should have in Jerusalem. But seeing our words cannot prevail in this matter, let us befeech the Lord to be gracious and favorable to Jerusalem, and that it would please him to move the heart of our Sovereign, that she would provide, that an army of able men might be provided and maintained, that by them the Idumeans may be discomfited, a way opened for the children of GOD to pass without danger, the walls may be brought down, and the children inherit the kingdom of promise.

T HE ruin & destruction of the Idumaeans is set forth by the spirit of God in this prophecy, for the instruction and comfort of the Israelites: to assure them, that God will execute justice, and judgment on their enemies, in the day of his visitation, whē he will save them. In the former verses (as I have shown already) the •… phet declared the sentence of the Lord against the 〈◊〉 , that they should be destroyed; the witnesses thereof, himself, and other Prophets, who 〈◊〉 it 〈◊〉 ; the means, that he would work by, the war •… urs 〈◊〉 against them to battle •… , the weakness of their helps and holds to the contrary, which, though they exalted as the Eagle doth his nest among the 〈◊〉 th •… e should they be brought down, saith the Lord. Now, in these that follow to be handled presently, the greatness and grievousness of their destruction is opened: to wit, that they shall be spoiled and wasted, evē unto the uttermost, insomuch that their things shall be sought out, yea their hidden things and secret places shall be searched. And this is amplified by 2. dissimilitudes: the one of thieves, the other of grape gatherers. Thieves, who rob by night, do steal for need commonly, and so they take no more then may suffice their need: neither stay they lightly to search all things and places, for fear least they be taken. Grapegatherers among the Jews, were accustomed to leave some grapes behind them, according to the law: Thou shalt not gather the grapes of thy vineyard clean, nor the grapes that fall down; thou shalt leave them for the poor and for the stranger. But the warriors sent by God against Edom, shall not deal with him as thieves, or as grapegatherers. They shall not be contented with that which is enough, as robbers by night are. They shall not leave somewhat of his things behind them, as men do grapes in the vineyard. They shall seize on all, on more then enough; they shall seek out the things of Esau, that is, Edom, they shall seek thē out, and by seeking finding them; yea they shall search and rifle the corners, the dens, the secret places, wherein the Idumaeans would hide themselves and theirs. By which means there should be such havoc made of them, that the Prophet uttereth it with admiration, and, as if he saw it done; saying first to Edom, How art thou destroyed! And then of him and his, How are the things of Esau sought out, his secret things are searched! Thus is foreshowed, that the desolation of Edom, or Esau, that is, of Esau's offspring, the people of the Idumaeans, shall be great and grievous, as being wrought by warriors, who shall spare naught, either of fear, as thieves do; or of compassion, as grapegatherers. If thieves had come unto thee, if robbers by night, (how art thou destroyed?) would they not have stolen that, which were enough for them? If grapegatherers had come unto thee, would they not have left some grapes? How are the things of Esau sought out, his secret things are searched?

Saint Peter advertising the Jews and the Proselytes, that they should receive the gift of the holy Ghost, if they repented, and turned to Christ: for to you (saith he) is the promise made, and to your children, & to all them that shall be long hereafter, even to as many as the Lord our God shall call: the same in like sort may I say unto you (fathers & brethren) touching this promise of bringing your enemies to utter ruin and destruction. For, God said to Abraham, I will bless them, that bless thee, and I will curse them, that curse thee: meaning, that he would make a perfect league with him, and be at peace with his friends, at war with his enemies. But the league and covenant, which God made with Abraham, he made with Abraham and his seed. And the seed of Abraham are all faithful Christians. To us all therefore is the promise made, that God will bless our friends, and will curse our enemies. Moreover, his particular curse and plague ensuing it, upon the Idumeans, is a pattern of that, which shall fall on such as tread in their steps. For the punishment of the Jews, who lusted after evil things, is threatened to the Gentiles, if they lust as the Jews did: and if ye be partakers of the sins of Babylon, ye shall receive of her plagues. Now, among the eni mies of the faithful Christians, others do more resemble the Philistines, or Ammonites, or Moabites, or Amalekites, or Canaanites, or Assyrians: there are none liker to the Idumeans, then are the Papists, as it hath been shown. The Idameans borne according to the flesh of the seed of Abraham: the Papists by offspring come of Christian parents. The Idumeans circumcised as children of the covenant: the Papists baptized in the same that we be. The Idumeans served not the God of their fathers according to the law: neither do the Pa pists in spirit and truth after the Gospel. The Idumeans persecuted the Israelites to death, and vexed thē with all cruelty: the Papists have butchered the godly with massacres, and made themselves drunken with the blood of Saints. Wherefore the spirit of the Lord assureth us, that the Papists shall be consumed in his wrath, when it shall burn suddenly: and as they have followed the facts of the Idumeans, so they shall feel their punishments. I speak not herein of all, that are Papists: as neither did the Prophet of all Idumeans. For the remnant of Edom shall inherit with Israel, & Papists with us: as many as shall seek him, whose name is called upon them. Whi •… h God grant they may do by faith in his mercy, that Papists may live, and papistry may die. But I speak of all who stubbornly persist in the Popish heresies. In whom shall be fulfilled the Apostles prophecy touching the man of sin: the Lord shall consume them with the breath of his mouth. And so, that which is written of Edom by the Prophet, may be said by us to the Romish Antichrist: If thieves had come unto thee, if robbers by night (how art thou destroyed?) would they not have stolen that which were enough for them? If Grapegatherers had come unto thee, would they not have left some grapes? How are the things of Antichrist sought out, his secret things are searched?

Howbeit, as S. Paul, though he were assured, that all who sailed with him, should escape alive, yet said, that they could not escape, except the mariners abode in the ship: so, though it be certain that Antichrist and his members shall be consumed, yet cannot that be, except they be set vpō by warriors For God doth work by means ordinarily. And this is the means, that he hath ordained for the achieving of that conquest, as we saw before in the Ambassadors message, Arise, and let us rise up against her to battle. The warriors, whose service the Lord doth use thereto, are all his servants in a sort; his people most willing in the day of his army: but specially Preachers and Ministers of his word. For his word is the rod of his mouth, the breath, the sword, whereby he doth destroy his enemies: & Ministers are soldiers, by whose hand he weeldeth it. For which cause their function is compared to warfare, in that it is written by S. Paul, Who goeth to warfare any time at his own cost? And, No man that warreth entangleth himself with the affairs of this life, that he may please him, who hath chosen him to be a soldier. And God saith of thē by the Prophet Isaiah: I have set watchmen upon thy walls, O Jerusalem, which all the day, & all the night continually shall not cease. The watchmen and warriors therefore of the Lord, the keepers of his Church, the conquerors of his enemies, the spoilers of the Idumaeans, the consumers of Antichrist, & Antichristian imps, are Ministers of his word, Pastors, & Teachers, who to please him, by whom they are chosen soldiers, should not be entangled with the affairs of this life; to discharge their duty, should be sent forth and kept on public cost; to preserve their flock, should watch day and night continually over it. The less marvel is it, if in our English Churches Antichrist and Edom be not consumed yet; nay, if they attempt to consume us; if by Popish policies, by superstitious tokens, by blasphemous writings by traitorous libels and conspiracies, they undermine our state; if they take crafty counsel against the people of God, & say, Let us possess his habitations by inheritance, if they look for a day, whē they may cry once again, rase it, rase it to the foundation thereof; in a word, if they range through the land like wolves, & suck the blood of sheep & lambs: since the shepherds fail, the watchm •… n are asleep, the warriors do not fight, through want, somewhere of will, somewhere of ability. Of will, where they entangle themselves with such affairs as draw them f •… om their warfare, and are not content to be watchmen in Jerusalem, but they must have a watchmanship in Cesarea too; or, if they have one stock alone, y •… t do not feed it, but take their ease in Zion. Of ability, where there is not sufficient provisiō for training of men to make them good soldiers; nor maintenance sufficient to find them being trained: that, setting all other cares of life apart, they may attend their charge wholly. To them here amongst us, who, through want of will are backward in this service of the Lord God of Hosts, so much hath been spoken, so often, so earnestly, both out of this & other places: that I am half ashamed again to solicit thē with Precept upon precept, Precept upon Precept. Notwithstanding, as I have read, that when we had gotten Calais from the Frenchmen, there was one appointed to put them in remembrance from time to time of Calais, in all their solemn meetings for State consultations, till they had regained it: so I am persuaded, that till the amendment of this fault be woone, it is most convenient for the Lord's remembrancers in all our Church-assemblies to wish it to be thought of.

Wherefore, to put you in mind even now also of our Spiritual Cal •… e, I beseech you fathers & brethren (whom it toucheth) now at length to regard the state of the Souls, the precious Souls of men committed to your charge: whose blood, if they perish for lack of that attendance, which you ought to give them, will cry for sharper vengeance, then did the blood of Abel. Or, if my persuasion cannot prevail with you: yet let his prevail, whose prayer hath prevailed for you; who died himself, that you might live; who said, and all things were created; whose word the winds & seas obey. Consider the function, that he hath called you to; the duty laid upon you, the reward, if you do it; the punishment, if you do it not. Who is (saith he) a faithful and wise Steward, whom his master maketh ruler over his household, to give them their portiō of meat in due season' Blessed is that servant, whom his master, when he cometh, shall find so doing: verily, I say unto you, he shall make him ruler over all his goods. But if that servant say in his heart, my master doth defer his coming, and begin to smite the servants and maidens, and to eat and drink, and to be drunken: that servants master will come in a day, when he looketh not for him, and in an hour, that he is not ware of, and will cut him in pieces, and give him his portion with the unbelievers. Our Savior the son of God, the king of kings, and Lord of Lord's, having entertained men & women of all degrees to be his household servants, is careful to feed thē with convenient food, that they may serve him in their vocation fruitfully. This food is the doctrine of his holy word, which must be divided in diverse sorts unto his servants, according to their diverse states: some to be sed with milk, some with strong meat; some humbled with the law, some raised with the gospel; each to have his portion of meat most wholesome for him. Nor only must they have it, but have it too in due season, as often as they need it: which is so often, that the holy Ghost (to show the continual necessity thereof) doth will it to be given them in season & out of season. For, as men's bodies should loose their temporal life, unless, as they decay still, so they were repaired with sustenance of meat and drink: in like sort men's souls are fainting still also, to their hazard of life eternal, unless they be refreshed with the food of God's word. Wherefore that his servants and maidens be not furnished: the master of the household hath made you his stewards to minister meat unto thē. If you behave yourselves, as wise stewards, and faithful; wise, in discerning what portion of meat they need each, and when; faithful in giving it to them in due season: your master shall come, who now is absent as it were and gone into a far country, but he shall come again and fill you with blessedness; he shall make you rulers over all his goods, and honor you as highly as Pharaoh did Joseph; yea, he shall reward you with a crown of glory, an incorruptible crown, and ye shall shine as stars forever and ever. But if ye think his coming to be far of, and so begin to smite the servants and the maidens; nay, I would to God ye did smite them only so that ye taught them too, for that were a benefit; but if ye famish them, and play the good fellows yourselves with the world, and eat and drink, and be drunken: your master will come in a day when ye look not for him and in an hour, that ye are not ware of, and will cut you in pieces, and give you your portion with the unbelievers. By the Roman laws of the 12. tables, if a mā owed money unto sundry creditors, and after judgment given, did not agree with them himself, or o thers for him: his creditors might (after certain days respite) cut his body in pieces, and take them each a part thereof Phavorinus the Philosopher reproved this law as cruel and barbarous. But Caecilius the Lawyer replied well upon him, that so great a punishment was appointed of purpose, that they might never come unto it. For now we see many (said he) laid up fast, and fast into fetters because the pain of fetters is contemned by lewd persons. But I never read nor heard, that of old time any was cut in pieces: because they could not set light by that punishment. Metius 〈◊〉 , the Prince of the Albanes, having promised the Roman king Tullus Hostilius to succor him against his enemies, did treacherously deceive him: by whom he was therefore tied to two carts, his hands to the one, his feet to the other, and so (the horses being driven contrary ways) he was torn in pieces. Livy misliketh this punishment as over sharp, and saith that there was small regard of human laws had in it. But Virgil weighing better the greatness of the fault, alloweth it with grave censure, At tu dictis Albane maneres. Traitors in our days, though they be not torn with horses as Metius, yet are they rent in pieces, as Metius was, and quartered. The Papists complain thereof to foreign nations, as of outrageous tyranny, when they are put unto it for traitorous facts against our Prince. But it is usual and lawful for the Pope (as Leo the tenths practice in Gu •… ciardin doth witness) to quarter mē for treason wrought against him. Now, this severe punishment, which hath been thought fit by mortal Judges to be laid upon unfaithful debtors, upon treacherous persons, upon rebellious Traitours, is the same, that Christ the immortal judge denounceth unto you, if ye be disloyal to God, your Sovereign Lord, if ye break promise with him and his servants, if ye pay them not the debt, which ye owe them, & give thē their portion of meat in due season. A very grievous punishment: yet nothing to that, which Christ importeth by it. For he doth import (as the words following show) that ye sh •… ll have your portion with the unbelievers. And the unbelievers shall have their portion in the lake, that burneth with fire and brimstone, which is the second death. Of Damocles a Heathen man it is recorded, that when Dionysius the Tyrant entertained him magnificently and Princely, although at the first he thought himself happy, respecting the train of men, attendant on him, the plate of gold and silver, the gorgeous cloths, the sweet perfumes, the Viands most delicate, all furniture rich and royal: yet after, seeing a sword hanging by a thread let down over his head, he could take no joy of his entertainment, nay he took grief, and desired earnestly to be dismissed from it. How much less joy should you take in your eating, your drinking, your pleasures, with which, as worldly baits, the Prince of this world doth pamper your flesh against the day of slaughter: since there hangeth over your necks an axe of vengeance, not that may perhaps, but that will assuredly, not kill your bodies only, but both bodies and souls, not with tem porall death, but with everlasting into hell fire; there shall be weeping and •… nashing of teeth. O consider this, ye that forget God! least he tear you in pieces, and there be none that can deliver you. The warrior, that spoileth the Idumeans, shall honor him: and he that watcheth over the Israelites to save them, shall see the salvatiō of God. And thus much to thē, who through want of will, search not the secret things of Esau.

As for the defect, which this exploit suffereth through want of ability, because such as should do it, are either not trained or not maintained to it in sufficient sort: that is so much hurt fuller to us then the former, by how much the contagion of it spreadeth farther. For soldiers ought to learn & practice feats of war, (as expert men have noted) before they deal in martial affairs with their enemies: and as they should employ themselves to no business, but to their service only, so should they be allowed victuals, & other necessaries, that they need not to do it. Wherevpon the Lord appointing Priests and Levites to serve him in this warfare (as Moses termeth it) and ministry, allotted them, offerings, first fruits, and tithes of all the land to live by, with Cities to dwell in, and grounds annex ed thereunto: and, beside the convenience of their abode together in Jerusalem and other Cities, that they might the better be trained from their infancy to skil of the priestly and Levitical duties, to teach the law of God, and offer incense, and Sacrifice: there were also Colleges and companies of Prophets, wherein the youn ger learn •… d under the elder (as children under fathers) to be men of God, to praise his name, & teach his will. These orders received by the Church of Israel should be followed by ours: though not in all particulars; yet in the general equity. For, as they who served about the holy things, did eat of the temple; they, who waited at the Altar, were partakers with the Altar: so the Lord ordained too, that they who preach the Gospel should live of the Gospel. And Tim •… thee, who was chosen to serve in this warfare, as a soldier of Christ, did not only know the Scriptures from his infancy, but also was brought up to the ministry by S. Paul, whose doctrine and behavior framed him unto it. In which consideration our Auncestours provided Houses, Glebeland, Tithes, & other profits, for the commodious dwelling & maintenance of Pastors: and endowed Bishoprics, Cathedral and Collegiat Churches (as we call them) with lands and revenues, that learned godly Teachers being placed there, might instruct others by their doctrine and behavior, as S. Paul did Timothy. For the fuller perfecting and finishing of whom to all the Lord's work, they founded Universities and Colleges therein also. But I would to God these nurseries of Pastors & Teachers of the Church, were husbanded in such sort to the Lord's advantage, that we need not fear his sentence of the vineyard, that he will let it out to other husbandmen. Then should not so many raw vntrained soldiers receive the Lord's pay, who do him small service in the day of battle. And yet there were less cause to complain hereof, if they, who be trained, were procured to serve him. But the imprest money and wages due to them, the livings (I mean) appointed for their maintenance, are so impaired and minished: that, being not able therewith to find thenselves in souldiourlike state, they refuse the calling; or if they undertake it, they are distracted from it, with cares how to supply their need. Whereby it cometh to pass that, the Levites flying each into his land for lack of their portions, the house of God is forsaken. And to fill their rooms others are taken, who will be hired for least: not according to the proverb, Best is best cheap; but to the common practice, Best cheap is best. Who, though not to serve the calves of Dan and Bethel, yet are made Priests, as those by Jeroboam, of pieces of the people, not of the sons of Levi. Who, if they had the grace, should say, I am no Prophet, I am a husbandman: and return to the trade which their friends have taught them.

Who are not endued with necessary gifts for the Prophets duty: and therefore, howsoever men have cal led them to it, God hath not called them. For, whom God calleth unto any function, thē endueth he with gifts to perform it: as Bezaleel, to make his tabernacle; Jeremiah, to do his message; the Apostles to preach the Gospel. So the slock of Christ, is desolate of shepherds; and his campe of soldiers: while such have the places, as cannot strengthen the weak, help the sick, bind up the broken; nor destroy his enemies with the two edged sword, and defend his subjects. A great cause hereof are Patrons of Benefices. For, whereas the interest of choosing the Pastor belonging of old time to the Congregation, is now conveyed to them, because their predecessors did benefit the Church some way, and therefore were put in trust as Patrones of it: they, a number of them, do deal with the matter as Polymest •… r did with Polydore, that is, as evil gardians do with their wards, and turn their patronage into pillage. The lust of their hearts hath defiled their hands with the sacrilege of Acan: to take gold and silver, and Baby •… onish garments, of the spoils of Jericho consecrated to God. Or, if not with so soul sacrilege, as his was, because their Predecessors gave some of it perhaps: yet with the sacrilege of Ananias and Sapphira; yea, though themselves had given it. If they think to cover their profane dealing with Acans conveyance by hiding the pray, or to wash their hands with Pilate's pretense, that they are giltlesse of it, they gave the advowsons freely to friends or servants: they deceive themselves. For God is not mooked. And he will find them out in a day, when they look not for him, & in an hour, that they are not ware of, and bring them to shame with more dreadful punishment, then either he did •… can, or Ananias, & Sapphira. Wherefore I heartily beseech the young Gentlemē that be here present, and all that are or shall be Patrones hereafter, in a religlous reverence & fear of the Lord, to keep themselves pure from this abomination. At least, to remember the miserable end of Richard the Usurper: who being made Protector of the King and Realm, got the realm himself, and robbed the King of it. That, if they deem their patronage to be merely civil, and the goods of Benefices to be as common men's, not sacred to the Lord: yet being made Protectors thereof, and of the Pastors, they follow not his fault, whose ende they detest. Though, the very truth is, (which I wish they weigh too,) that the Churches goods, allotted to the maintenance of Pastors & Teachers, are not profane but sacred: and therefore the sin of them, who purloine them, is sacrilege, not theft: wherein God is spoiled, as himself pronounceth, Will a man spoil God, that ye do spoil me? And ye say, wherein do we spoil thee? in tithes and offerings. Howbeit, if church livings were impoverished by none, but by Patrones: the case were not so evil, because it is against the law. But they are distressed also (beside other pensions and incombrances) by Appropriations, as the lawyers term them; or, as they are named commonly, Impropriations. Whereof the condition is the more grievous, for that in many parishes there is not a Vicar well & sufficiently endowed to do Divine Service, and instruct the people, and keep hospitality: which yet the law commandeth, if it were obeyed. Josiah, in the eighth year of his reign, began to seek the God of his father David; & in the twelfth year he began to purge Judah and Jerusalem from the hie places, and the groves, and the graven images, and the molten; and in the eighteenth year he sent Saphan and others, to repair the house of the Lord his God. Refor mations of disorders cannot be made all at once: chiefly, when the Church hath of long time been overgrown with them, as then it had under Idolatry, and hath with us under Popery. King Henry the eight, a Prince of noble memory, began to set forth the holy word of God. And his son, (another Josiah, had he lived) began to purge England from Images, & Masses, and Massing-altars, and superstitions. I doubt not, but our gracious Queen and sovereign Lady desireth in the steps of her Father and Brother, to add this unto them, that workmen be maintained for repairing of the Church. But it lieth not in her Highness alone to bring it to effect: the Lord's and the Commons have a stroke in it. Wherefore, seeing now a Parliament is summoned to be held shortly: let us desire God in hūblenes of spirit to incline their hearts, that, although it be with loss of some part of their own commodities, yet they will follow the zeal of the Israelites for the tabernacle of assembly. And as the religious professors of the truth have shown, that Church-livings appropriated to others, should in conscience find the Pastors of the Church: so God grant, that they who have the authority may see it with a single eye, and bring it to pass with an upright hand. Martin Bucer (in his godly requests & advises presented to King Edward) treating of skillful Pastors to be ordained throughout the realm, saith; that their mainetenaunce ought to be required of them who receive the profits of the parishes by appropriation, or any other way. Bishops Pilkinton (upon Aggaeus) complaining, that the Pope robbed parishes to feed his Monks, wisheth, that the Gospel may restore that justly, which he took wrongfully away, and gave them yet a right name of impropriations, because they be taken away improperly, and properly belong to the parishes. But what should I mention Bishops and Divines (of whom there have many declared the same mind,) when as Master Lambard, a gentlemā & Lawyer, speaking of a Kentish Benefice converted to an appropriation, doth censure it with these words: One (amongst many) of those monstrous births of covetousness, begotten by the man of Rome in the dark night of superstition, and yet suffered to live in this day light of the gospel, to the great hindrance of learning, the impoverishment of the ministry, and the infamy of our profession. Hard may this seem to such as have the livings: and some peradventure will say of these speeches, The land cannot bear them. But it is harder to suffer the land to stand in those terms, in which God saith to Judah: Ye are cursed with a curse, for that ye spoil me, even the whole nation. And if heathē men. Philaeni, Codrus, Curtius, have givē their lives to benefit their country with a temporal blessing, and that uncertain too: what should Christians do to draw that blessing on it, which he, who cannot lie, doth promise? Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open the windows of heaven unto you, & pour you out a blessing without measure: and I will rebuke the devourer for your sakes, that he shall not destroy the fruit of your ground, neither shall your vine be bar̄ in the field, saith the Lord of hosts: and all nations shall call you blessed, for ye shall be a pleasant land, saith the Lord of hosts. Wherefore let us (beloved) of the University, get our country this blessing, as much as lieth in us, by providing, that Pastors, where we have appropriations, may be maintained with their tithes, that there may be meat in the house of God. I mean not hereby, that we should give away that by which our schools and scholars be maintained. For God hath ordained Ecclesiastical goods to find, not only Priests and Levites, but their offspring; evē them, who are brought up to be Priests & Levites, and them who bring them up; the children of the Prophets, and the Prophets themselves. That, if there be enough in our Appropriations for the Pastors maintenance, beside that which we have for the nursery of Pastors, as commonly there is: we may with good conscience receive our own revenue. My meaning is therefore, that, the rents reserved, we should allow the rest of the Livings to Pastors: which I speak not so much for those, that publicly our University hath, to be let by Convocation, whereof the greater part hath shown well already themselves to be of this mind: as for those that privately belong to our Colleges, to be let by the Heads thereof and the Fellowes.

It is of an human and honest affection, that we sometimes would pleasure other men therewith, our friend •… , suing for them. But if Job said to Sophar and his partners, Should you speak wickedly for God's defense? how much less ought we to do unrighteously for the favor of men? And may we not look for the plague, that fell on Eli, if, as he did honor his children above God, so we do our friends? Levi is commended by the holy Ghost for saying of his father and of his mother, I look not on him; neither doth he acknowledge his brethren, nor know his children: but they observe the word of God, and keep his covenant. All Christians are bound herein to be Levites, regarding neither father, nor mother, son, nor daughter, in respect of God, when his woe •… d and covenant cometh into question. Wherefore, since this is a special point thereof, that all the tithes be brought into the storehouse, that in his house there may be meat: we should observe and keep it, though with the disfavour of friends whatsoever. And as it •… ehoueth us to do it our selves: so, to wish that others enjoy the bless •… ng with us In which case, the duty that we owe to Kings and all 〈◊〉 authority, doth bind us to pray for the high court of Parliament, that by their ordinance the Church may be repaired, and we may lead a quiet and peaceable life in all godliness and honesty. When, Eliasib the Priest (the high Priest of the Jews) had made for his kinseman Tobias a great chamber, where they afore time didlay the meat offering, the incense, and the vessels, and the tithes and offerings, appointed for the Levites and Priests: as soon as Neh •… mias (the Prince of the people) understood th •… reof, it grieved him sore. Therefore he cast out the h •… ushold vessels of Tobias out of the chamber: and brought thither again the vessels of the house of God, the meat offering, and the incense. And perceiving further, that the portions of the Levites were not given them, who therefore were fl •… d each into his land: he repro •… eth the rulers, & said, why is the house of God forsaken? and ass mbling them he set them in their place again: and all the Jews brought the tithes into the storehouse, to be divided to them. The Pope in the iniquity of his high usurped Pr •… hood over Christians, endowed his kinsmen the m •… ks with tithe •… and livings, by which aforet •… the Pastors were maint •… ined. Whereof it hath ens •… d, t •… at many a Tob •… doth hold them until this day. O th •… t it might g •… ue that it might 〈◊〉 , our Nehemt •… , the Parli •… meant, that they might dispossess Tobias thereof, & again apply them to maintain Pastors. The Antichristian council assembled at Trent, took order for restoring of the goods of Benefices, and setting learned Priests in them, with a •… sanulling of advowsons, & erecting Lectures, and maintaining Teachers, & Seminaries of Scholars in all Cathedral Churches, to set Popery forward, and build up the the houses of Idumean Idols. The children of this world are wiser in their generation, then the children of light: & Baalites more zealous for their superstition, then Israelites for the truth. But thou canst O Lord, and wilt, (unless our sins provoke thy wrath against us) cause the light of thy countenance so to shine upon us, that the Christian Court of our English Parliament shall be as careful to build up thy house, & advance religion: that the vessels of thy temple, which Nebuchadnezzar took away, and Baltasar did drink in, be restored by Cyrus, to whom they are befallen, that Elizabeth thy handmaid command the people to give the portion of the Priests and Levites, that they may be strong in the law of the Lord, as did thy servant Hezekiah, that Pastors may be set again in their places, and all the Tithes be brought into the storehouse to be divided to thē; that none of them want, as Nehemiah's provided, and thou commandest by thy Prophet. So shall they by whom this noble work is wrought, be remembered in it, and the kindness, that they show on the house of God and the offices thereof, shall not be wiped out. So shall the windows of heaven be opened to us, and a blessing poured on us without measure, a temporal and eternal blessing: for godliness hath promise of them both. So shall the devourer be rebuked for our sakes: and the Locusts (the Jesuits and Seminary Priests) shall not destroy our fruit, neither shallour vine (our Christian vine) be barren. So shall we be called blessed by all nations: for we shall be a pleasant land, a land that shall flowe with the word of God, more to be desired then gold, more sweet then honey. Finally, so shall Israel triumph over his enemies, and the things of Esau shall be sought out, his secret things shall be searched: that is, Christ shall reign, and Antichrist shall be confounded. Which GOD grant for his mercy sake in Jesus Christ, through the operation of his Holy Spirit: to whom, three persons, & one GOD, be all praise, and honor, and glory, and power, forever & ever,

T HE Prophet hitherto set down first the certainty of the destruction of the Idumeans, and then laid before them the grievousnes of the same: cometh now to this point, which ensueth, which implieth both the former: show ing that all their confederates and friends, such as were nearest unto them should join together utterly to destroy them. Which circumstance as it argueth, that they should certainly come to ruin, and that no hope remained, that they should be delivered from it seeing such as they hoped, should help them from it, should be prepared to bring them to it▪ so doth it amplify the bitterness of it. David complaineth grievously that his familiar friend, who went with him into the house of God, whom he trusted, and who did eat of his bread, that such a one 〈◊〉 〈◊〉 his heel against him. If an enemy ha •… do •… 〈◊〉 that 〈◊〉 shonor, he saith he could have borne it. Caesar contain •… d himself when the rest of the Senate stro •… ke him wi •… h their p •… nkniues: but when Br •… us •… ote him he •… d. •… t tu quo •… 〈◊〉 fil •… ! Even so is the 〈◊〉 of this 〈◊〉 〈◊〉 ction herein declared, that it should be wrough •… 〈◊〉 their friends and confederates. All thy confederate •… s 〈◊〉 . The same thing also in effect is repeated & 〈◊〉 〈◊〉 verse ways to lay it deeper in their hearts, and to put them the better in mind thereof. For they that were in league with them, are called their confederates The mē that were at pea •… e with them, they that eat their bread; & their ruin signified, when it is said, have driven thee to the borders, have deceived thee, •… revailed against thee, laid a wound under thee. All which is set out after the Prophets manner, when he saith, have drivē▪ have deceived, &c. when he meaneth that they should, for that it should so surely come to pass, as though it were done already. The means is said to be by fraud & gu •… le, whē it is said, they shall deceive thee, &c: wherev •… to is also added, to make up the mischief, that this treacherous dealing should be so crafty, that they should not espy, much less prevent it: When it is said, there is no understanding in him. Wherof he also speaketh more at large in the next verse saying, shall not I •… that day saith the Lord, even •… estroy the wise men cut of Edom?

The point, which I would here commend to your considerations is, that the Lord will 〈◊〉 〈◊〉 〈◊〉 of Edom by his friends, which is meant in these wor •… ▪ Thy confederates have driven thee. The Judgment of the Lord executed by his law, upon enticers to Idolatry, disobedient to magistrates, unthankfull children, &c: is in sundry places of Deutronomy, knit up with this sentence, So shall all Israel hear and fear. Whereby is declared the end of punishments appointed by GOD, and executed in justice upon offenders, namely that the rest might hear, and fear, and learn not to offend in like manner, lest they incur the like vengeance. The point then that we have to learn is, to understand by the ex ample of the Justice of GOD executed upon the Idumeans, that all their confederates should drive them to the borders, &c: that if any have such hatred against the servants of GOD, as Edom had against Israel, then that this Judgment is denounced against them. For the Lord hath determined, that who oppresseth his friends, must be deceived and plagued by their friends, and such as they reposed greatest confidence in. The Midianites, as it is in the history of the Judges oppressed Israel very sore, so that for fear of them, the Israelites made them dens in the moūtains & caves: when Israel had sown, they came up and destroyed the fruit of the earth, and left no food for Israel. Against thē the Lord sent Gideon; and to overthrow them he used not the hands of the Israelites: but after that Gideon & the cō pany, that were with them had blown their trumpets and broken their pitchers the Lord set every man's sword against his neighbor. Sennacherib the king of Ashur came against Jerusalem and Hezekiah the king thereof with a mighty army, thinking to make thrall to him all the people, and Rabsakeh with most arrogant & presumptuous words, defied the Lord, who (he said) could not deliver them. But the Lord first confounded his army and by an Angel destroyed them, so that he was fain, with shame to flee home, where he armed his two sons, Adramelech and Shareser against him, who, whē he worshipped his God in the temple, slew him with the sword.

But the cruelty of Nero against the Christians far exceeded that of the Midianites, and Sennacherib: in so much that he sowed them in the skins of wild beasts, & so cast them to dogs to be devoured: tying them also to stakes to burn in the night for lights. But the Lord raised against him his council, his friends, captains, subjects, &c: so that he found not that favor, which Sennacherib did, for he could neither have friend nor foe to do so much as kill him.

Yea if men would not conspire against these enemies of GOD'S people, rather then they should lack friends to destroy them, the worms out of their own bowels should devour them, as befell to Herod & Antiochus.

Wherefore, whosoever have followed the cruelty of the Edon •… tes against the Israel of GOD, let them remember for their instruction, that they shall be parta kers of the same punishment with the Edomites. And let us consider, that if the wicked draw his bow to shoot at the poor and needy, though they whet the sword to slay the innocent, yet their sword shall enter into their own heart, and their bow shall be broken, which the Prophet threateneth not without exception, namely if the wicked turn not, then the Lord will whe •… his sword, &c. And whereas he trav •… led to bring forth a lie, his mischief shall light on his own head and the wrong which he imagined against others, shall fall down on his own •… lpe.

But the godly are at league with the stones of the field, and the beasts of the earth: but such as are not at peace with the Lord, a stone shall fall on their head, as on Abimelech's, or Lions shall fall on thē, as on the Samaritans. Wherefore such as are godly, let them yet be more godly, and let the wicked remember, that all their confederates shall drive them to the borders, &c.

Yet must we take heed, that we imagine not, that all such, against whom their confederates deal, are in nature and condition like the Idumeans. For as other chastisements are common to the godly, with the wicked, though the effect fall not out alike in them both: so also in this, to be deceived by friends, and principally by those we be at peace with, do often happen unto them. For we read of David, that his familiar friend had laid a snare for him, and such as were near unto him as A •… tophel, and his own son Absalom.

That which befell to David, happened also to Jesus Christ, of whom David was a figure, as is plainly declared in •… e 〈◊〉 of John, where as the very words of 〈◊〉 are applied to Christ, to teach us the dealing of 〈◊〉 . He that eateth bread with 〈◊〉 , hath lift up the heel against me. Now we know, that it is the chiefest blessing of Christians, to be made like to the image of Christ. No marvel then, if they have been so dealt withal, and that such as have eat their bread, have lift up their heel against them.

The example of the noble Admiral of France traitorously murdered in Paris, now 12. years since, in this case is so pregnant, that we need not go further. With whom there were so many thousands murdered, by such as professed themselves their friends. Whereby we may perceive, that this is no certain sign of Idumeans, but that it is apparent, that even in the Church of God, there is falsehood in fellowship, & in trust treason.

The difference therefore in this point betwixt the wicked, and the godly, is 1 in the cause, 2 in the comfort.

1 In respect of the cause; the wicked & ungodly are worthily so served, making their confederacy in world lie respects: but the godly unworthily; so that David justly protesteth, If this wickedness be in my hand, &c. yea, if I have not delivered him, that without any cause was mine enemy, &c.

2 In respect of comfort; for that the wicked, when they be so entreated of their friends, have no manner of succor, or ease, which they can betake themselves unto: whereas the godly in this case fly to the Lord, whom they find to be a sure rock, and certain defense, when the help of man faileth, and is set against them, as David being persecuted by Absolō, crieth out how are my adversaries increased? how many rise up a gainst me but thou Lord art a buckler for me, my glory, and the lifter up of my head. Wherefore trusting in the assured confidence, & invinciblenes of the Almighty, he feareth not, though ten thousand had set thenselves against him. This therefore bringeth a terror to the wicked, when they be forsaken of their friends, & have nothing to trust in, but their wickedness: but a notable comfort is it to the godly, when continuing in their goodness, they have the Lord always to be at their side. So the wicked dare look for no help of the Lord, but the godly are full of the consolation of the holy spirit. So that the wicked may say, if our friends be against us, who shall be with us? but the godly may say, If God be with us, wh •… shall be against us?

Which consideration of the state of the godly, that such as profess themselves their friends, have set thenselves against them, may teach us, how to answer that objection of the Papists, who because many have revoulted from us to them, yea of our Ministers, would persuade the ignorant that our doctrine is naught. A worthy matter, no doubt! if some for 30 pieces of silver to be paid in their Seminaries, have gone thither that they may betray Christ Jesus. And what say they herein against us, which the Jews might not have said against our Savior, that one of his Disciples, yea of his chief Disciples was set so against him, that he had betrayed him. Another reason they have like unto this, though not in all circumstances, yet in the main ground; which iss the dissention amongst us, and such as are of other Churches beyond the sea, concerning certain ceremonies, wherein we differ from them. But seeing that the Lord knows how to turn it to the profiting of his Church, and when it pleaseth him, can reveal these things to us: why should any make an argument hereof, against the truth of our doctrine? seeing we find, that God hath turned the like to his greater glory, as that dissention of Paul and Barnabas, & Paul and Peter.

But as I shown by comparison of other points, that the Papists do most lively represent the Idumeans: so also falleth it out, that they should be betrayed by their own confederates and friends, as were the Idumeans: as by Albertus Pigh •… s in justification by faith only: by Arias Mōtanus in the sufficiency of the Scriptures; by And. Masius in Relics, by Alphonsus de Castro, Espencaeus, Caretanus, &c: & the schoolemē in the rest of the points of superstition. And Luther, Calvin, Bucer, Occolampadius, Zanchius, Beza, &c: the most worthy warriors in the Lord's battles, we know were sometimes of their friends, some being Friers, other Priests and Canons, & they who were least nursed up in Popery. So truly is the saying verified of them also; Thy confederates have driven thee to the borders, &c. Whose godly example I wish may move them, if there be any here of their cōfederates, to deceive them, and help to drive them to their borders by the example of Saul, who being made a Paul, revolted from the Pharisees, and destroyed that which before he had built.

Josephus reporteth, that Cyrus, who caused the Jews to build the temple, & gave thē back the vessels thereof, was moved to do it, by reading the prophecy of Isaiah, who 200. years before had named him, who should do it. I beseech GOD, that these men also reading this prophecy, that the friends of the Idumeans shall destroy them, may be encouraged to do it; that this may prevail so much with them, as that did with Cyrus. For though they be your confederates, friends, brethren, parents, children, yet must you not be afraid to wound them spiritually, for the wounds of a friend are sweet. We must destroy not their persons but their errors, and to be cruel herein is piety. And such cruelty as this is commanded by GOD; Cursed be he, that withholdeth his hand from this blood.

When Aaron had enticed the Israelites to Idolatry, and provoked them to the offending of GOD, by worshipping the golden calf: Moses proclaimeth, who so pertaineth to the Lord, let him come to me, and all the sons of Levi gathered themselves —So they went from gate to gate through the host & slew every man his brother, every man his companion, and every man his neigh bour: and so they consecrated their hands unto the Lord and drew a blessing upon them. But alas! how far are we from doing this same in the warfare of Christ, against our friends, kinsfolks, and neighbors! Would to GOD many of us were not carried away with that foolish pity of Ahab. When Benhadad had come up to fight against Israel, but was discomfited, & was fain to flee into a secret chamber to save his life: It was told him, that the kings of Israel were merciful kings. Wherefore he sent to him certain men, who said, thy servant Benhadad saith, I pray thee let me live. To whom Ahab said, is he yet alive? he is my brother. Yea, said they thy brother Benhadad, &c: and so was he content to make a covenant with him, and Ahab confederated himself with Benhadad. But there was sent a man of God to Ahab, who told him, for as much as he had let a man scape out of his hands, whom the Lord would have slain, his life, should be for his, & his people for his. There be this day too many Ahab's, who can ask, whether their brother Benhadad be alive, and willingly spare him, hoping, that he will one day remember them with the like courtesy; so long as he is alive he is their brother Benhadad, yea their brother Benhadad: but because they let them scape, whom the Lord would have to be slain, their life shall be in steed of theirs, and their people instead of theirs. Yet O Lord spare thy people, and pour out thy wrath on them, that know thee not, and on such as have not called vpō thy name: yea O Lord pour thy wrath upon. Benhadad and let him not escape thine hand, &c.

T Here be two things, whereby we purchase to our selves safety against our enemies, wisdom, & strength: wisdom in foretelling, and preventing, strength in repressing, and withstanding the attempts devised and practiced against us. The Lord having shown, that he would utterly destroy and bring to confusion the Idumeans, for that the matter seemed not very likely, and the message not easy to be credited, seeing they were furnished with wisdom & strength, wherewith they were able to prevent and subdue any mischief; •… e showeth how these things shall nothing let his purpose, for as much as he would deprive them of their wise men in the 8. verse, and spoil them of their strong in the 9. verse Shall not I, &c: wisdom and policy bear the greatest sway in State matters; for arms abroad are of little force, unless there be sage counsel at home: and seeing things must by advise be determined, before they can well and duly be practiced, therefore the Prophet declaring the course, which the Lord will take in bringing his purpose about, beginneth at the wisdom saying. Shall not I, &c: and understanding frō the mount of Esau, that is mount Seir, on which Esau dwelt; and by Seir is meant the land of Idumeans, the part for the whole. Out of this land, saith he, he would destroy the wisemen and understanding, and bring to naught the strength and power, and that partly by taking from them wisdom and understanding, as Jeremiah showeth, partly by cutting of, by slaughter, the vali ant of the mount of Esau. The time also is specified, whē it is said, in that day, a day though uncertain to them, to whom it pertained not to know the times & seasons which GOD had hid in his own power, yet most sure & certain to him, who in his secret counsel had appointed it. Which thing is also uttered by Interrogation, to make it more effectual by sinking deep into their minds. And so first having removed their wisemen, their strongmen follow after, of whom he saith, & thy strong men: & to assure them of it, with piercing their hearts by conceiving it, as though it were laid before their eyes, he turneth his speech to them, when he saith thy strong men, O Teman, which was a part of that coū trey, inhabited by a nation which came of a Nephew of Esau of that name.

Some translations, have everyone of the mount of Esau, but since the Hebrew word 〈 in non-Latin alphabet 〉 , signifieth a valiant man, differing from 〈 in non-Latin alphabet 〉 , as vir doth from homo, and 〈 in non-Latin alphabet 〉 frō 〈 in non-Latin alphabet 〉 ; I take it here to be so understood, that as in the former verse he shown he would destroy the wisemen of Edom, and understanding from the mount of Esau, so in this verse, he saith, that the strong men of Teman should be afraid, and the valiant of the mount of Esau should be cut of by slaughter.

Thus are the faithful assured that the Idumeans should be destroyed, notwithstanding all their policy and power, because the Lord had appointed a day, wherein he would dispoile them of their wise & strong men. Which point ought of us diligently to be regarded, not only in respect of the means, whereby but also of the time, when this work was appointed to be wrought.

To begin with the day, we be hereby taught, that as all the works of GOD are justice and wisdom, so also that he appointeth wisely and justly the times to ex ecute judgment in. For he punisheth not by and by such as offend, but is long suffering and gentle towards sinners, giving time of repentance, that they may know the truth and come to amendment, out of the snare of the Devil. For which purpose he calleth them, by benefits, exhortations, threatenings, punishments, and exam ples, as the Prophet setteth out by the •… militude of a husbandman; Doth the plowman plow all the day, and sow? doth he break the clods of his ground when he hath made it plain, doth he not then sow? Fitches shall not be threshed. For having threatened, that GOD would destroy thē, he answereth to such scorners, as despised the long suffering of GOD, showing th •… t since the husbandman hath divers times for several works, so that he doth not all at once, but first ploweth, then soweth, reapeth, thresheth, and that fitly according to the diversity of the grain and corn, which is by the wisdom which GOD hath givē him: in like sort or rather much more, will the Lord, who is perfect wisdom, appoint his time of calling, exhorting, threatening, &c. and when none of these will serve, of mowing and threshing also.

Great was the wickedness of the old world, when as the sons of God seeing the daughters of men; that they were fair, and following their lust, not their duty, took them wives of all that they liked. GOD was displeased with their sins, and gave them a long time of reap̄tance, even an hundred and twenty years. At which time they not repenting, he brought the flood of waters over them. When the Lord had promised to Abraham the land of Canaan, he told him, that first his seed should be a soiourner in a land that was not theirs even 400. years, for that the sin of the Amorites was not as then full, showing plainly, that he had given them a day of repentance, which being come, if they brought not forth worthy fruit thereof, they should be mowed down. The wickedness of Ahab received such judgment as it deserved, yet even for that shadow of repentance, the plague was cast of to his posterity. In the days of Josiah, Israel was not plagued &c. because his heart melted at the hearing of the law of God. The rest of the threatings of Isaiah, and Jeremiah, are of like manner against the Tyrians, Babylonians, Assyrians, Moabites, &c. appointing to some certain express years, as three, other lxx. some short, but not mentioned: a short time, but a time also is threatened by John the Baptist, when he said, Even now is the axe laid to the root of the tree.

That which we are to regard more specially is, that the times of judgment appointed for the Amorites, Ahab, Jews, &c. are not only to be respected for thenselves, but to be considered as figures of that great judgment, for which there is a time appointed, which is called a day in Scripture for an excellency: as the Apostle preached to the Athenians, that GOD had appointed a day in which he will judge the world in righteousness by that man, which he hath appointed. And though he seem slack in coming, yet is he not, for he saith, till the number be accomplished. The Lord will come as a thief in the night, and he shall sit on his throne of Majesty, before whom the earth and heavens shall fly away, the earth and sea shall yield up their dead, the books shall be opened, and each man shall receive his judgment. Which point S ^t Peter having handled exhorteth us to consider what manner of persons we should then be, in holy conversation, and godliness, who should look for, and hasten unto the coming of this day of God. On which occasion I am also to desire you, that you would diligently consider, if God have appointed a day for temporal and eternal punishments, how patient each one of us ought to be in all afflictions, how wise in all behavior. Patient, that we free •… not our selves nor be carried away with any evil affection, when we see God not presently execute his judgments, that therefore we should set our hearts to evil. Wise, that we stand in the fear of GOD, and offend not as wicked persons, for whom another day is appointed, the last and worst of all other. Wherefore we have need of patience, &c: as we are exhorted thereunto by the Apostles: that we be not discomforted, though we see the wicked prosper, & live in all jollity, lest otherwise we fall into the sin of murmuring, as did the Israelites, being ready to fall away from the profession of GOD, because the rod had rest upon them for a while. And having seen so great works wrought by God's hand in Egypt, yet at the red sea they feared, least they should have been swallowed up of Pharaoh. But Moses biddeth them be still, and see the salvation of the Lord; for that he knew there was a day appointed, when Pharaoh should be discomfited: which thing is not only of the Israelites concerning Pharaoh king of Egypt, but also to the comfort of all true Israelites, and to the revenge of all, that are like Pharaoh. For though they shoot out their branches for a while, and flourish, as a green bay tree, yet so so one as you shall pass by thē, they shall be so gone, that their place shall know them no more. What greater affliction abode the Jews, then under Antiochus, yet frō the time, that the abomination was set up, as Daniel showeth, it was less then 4 years. The Saints of God indeed are troubled with impatiēcy, and would gladly see their desire vpō the wicked that God's name might be the more glorified in the salvation of his Saints. which is set down in the Revelation, where the souls under the Altar do cry, how long Lord, holy and true —but white long robes were given unto them, & it was said, that they should rest for a little season, &c: let us not thē discourage our selves with impatiēcie, let us not fret our selves, lest we be moved to evil, for the Saints confess that God was holy & true, true in his promise, who will no doubt take revenge of his enemies, holy in grāting reap̄tāce to sinners. Let us cal to mind the end that fell upon Pharaoh, Antiochus, &c. & other miscreants, and let us wait the Lord's leisure, remembering, that to the Saints were given white robes the sign of grace in this life, and of glory in the life to come.

Moreover, as we hereby do learn patience, that we sret not at the prosperity of the wicked; so are we also to be wise, that we offend not after the manner of the ungodly, through hope of escaping the judgment of GOD, having before our eyes the day, which the Prophet here speaketh of, and much more, that whereof this is a sign and figure, remembering, that the slower our punishment is in coming, the heavier will it be when it cometh. When Amnon had defiled himself, & his Sister Tamar following his filthy lust, he straight was so displeased with her, that he could not so much as abide her sight, which is the first plague that GOD layeth on such lust. There followed after another, when he was put to the sword: but the third most heavy, and grievous was behind, which was to be cast with whoremongers into the lake that burneth. How little joy had Absalom after he began to rebel a gainst his Father! for within few days the senseless creatures, practiced the like disobedience against him. that he did against his Father, so that they, which were made to have served his benefit, wrought his destruction. The rich man's soul which was set at ease for many years, as he thought, how suddenly heard he his judgment, that in that night it should be taken frō him! The heathen and enemies of Christ promised themselves great good by Julian, hoping that he should live to root out all Christianity: in so much that Libanius the Sophist meeting with a Christian Schoolmaster, asked of him in disdain what the Carpenters son (for so in contempt they termed our Savior) was then doing, to whom the Schoolmaster made answer that the Carpenters son was making a coffin for his master Julian. And so it pleased GOD, that Julian in his war against the Persian king was slain and brought to a shameful end.

Now these things are written to let us know, that not only such as offend in lust, as Amnon, in disobedi ence, as Absalom, in covetousness, as the richman, in impiety, as Julian, shall be punished even as they were: but that it is undoubtedly true, which Solomon saith, that GOD will bring into judgment, every work with every secret thing, be it good or evil. Wherefore let us learn his exhortation, to fear God and keep his commandments, which is the whole duty of mā. Which though I have sufficiently declared by examples of the Scriptures, yet as the Apostle used the sentence of the Poet Menander, after other sound proofs, so for the youth, that would hear what a Poet saith, I will allege the saying of the prince of Poets. When Turnus had taken the spoil of Pallas he received this threatening;

which how truly it fell out, is in another place declared, when being stricken to the heart he heard these words,

We are to deal with Pallas, (not Pallas Pallantis, but Pallas Pallados) that is, with the wisdom of the high est, we our selves are his, both body and soul, he hath redeemed us, and made us his own. If then we make our selves thrall to sin, and wickedness, we spoil & rob him, and then let us assure our selves, the time will come, when we shall wish, that we had forgone these spoils: when it shall be said, go ye cursed into hell fire.

Let us learn then to remember that day, and out of this place, that God hath appointed a time, wherein he will avenge himself of his enemies; and not only that, but which is another point, the means by which it shall be wrought, which is, by taking away their wise men, & bereaving them of strong men, that being thus bereaved of such as might stand them instead, they may receive the vengeance prepared for them. How GOD doth deal with nations in these matters, the histories show, and the Prophet Isaiah plainly, when he saith, he will take away the wise-eloquent-artificer. Meaning, that howsoever they persuaded themselves, that by those means and enemies they could not be destroi ed, being furnished in such manner against all manner assaults, yet GOD would do it by taking away whatsoever might any way stand them instead. It was not to be thought, that Babylon having in it such strength and wisdom could be so taken, as it was by Cyrus: but we read, that at such time they gave themselves to drunkenness and riot. Wherefore let us not put our confidence in flesh and blood, persuading our selves, that because our nation is mighty in strength of people, our prince wise, our coūsellers provident, our munition great, victuals sufficient, &c. that therefore we are sure, and out of all danger; for GOD can take away our wise and strong men, and though he leave us the men, yet he can take all wisdom and strength frō them, & whatsoever we bring home seem it never so great, yet can the Lord blow upon it, as the Prophet speaketh, and it shall fall away.

Here then is good comfort for us, if we serve & love the Lord: for from whom will the Lord take understanding, not from David, but from Absalom, not from Israelites, but from Edomites, not from Hezekiah, but Sennacherib: or if he take understanding from Israel, David, Hezekiah, yet not from David, to destroy him, not from Hezekiah, when he calls upon him, and if he failed the Jews, yet the true Israelites shall be strengthened from above: though David be troubled, yet shall he not want his wise Cushai, and strong Joab: and although the counsel of men fail, and strength be nothing, the Lord will send an Angel to slay the Assyrians: but as for Edom let his strength be never so great, his wisemen never so many, they shall be quite destroyed. Though Absalom have with him Achitophel, yet GOD can make his counsel foolish; though Sennacherib his armies be strong, yet may he loose them all, and himself also be murdered by his sons in the temple of his God's. And as the Scripture teacheth us this of Absalom, Sennacherib, Idumeans, so must we think it to be verified against all that deal as they did. Wherein not to call you to consider the Scribes and Pharisees dealing against our Savior and his Apostles, I come to the Papists. Wherein J commend the consideration hereof to such as pervse the slory of the Church, how GOD hath taken wisdom from them, and bereft them of their stout men. Even from the time that Wycliffe in England, John Hus, and Jerome of •… rage in Boheme, made profession of the Gospel, how things amongst them have fallen from evil to worse, even their own complaints do sufficiently show, namely by the Councils of Constance, and Basil, & of •… neas Sylvius, and by whole countries falling away from them. Luther against whom they most speak all wicked speeches, how wonderfully was he holpen by the mighty hand of GOD, when as they by their dealing set forward, that which he preached: which seeing they will reject, when it is taught them out of Sleidan, let them learn of Guicciardine declaring, that Pope Leo the 10 was the cause of that, which was done in Germany, when his Bulls and Indulgences were sent in such vile and beastly manner, that they were sold in sheppes, and so that the sellers & Merchants pla •… ed the money they took for them at dice: and all the world knew, that the money was not gathered (as they pretended) to make war against the Turks, but indeed to maintain the Pomp and lust of the Popes Sister, who had made a Bishop her deputy for that purpose. Wherefore he saith, that the Pope went about indeed to suppress that Luther had preached, but he used not fit medicines, and though he excommunicated them, that followed him, yet he redressed not the fault he spake against. Whereby it is declared, how GOD took away wisdom (from the Idumeans,) frō Pope Leo: since which time what success hath followed i •… England, Scotland, Poland, & other countries, the world seeth, and we perceive how GOD in part hath fulfilled, that which he here threateneth, that their wisemen should fail, and their strong men perish. The full accomplishment we yet see not, the time being not yet come for GOD hath his degrees. But howsoever the Jesuits make show of wisdom and knowledge, yet GOD can take both wisdom and knowledge, from them: as we see he hath done, both in their doctrine, discipline, and ceremonies especially, wherein their folly most notably appeareth. Let any man read their Pontifical, & let him say, whether GOD hath not taken all their wisdom from them LORD finish thy work, which thou hast begun, take wisdom and strength from the mount of Esau, that mount S •… on may rejoice, &c.

O VR Savior to kindle the minds of his Disciples with a desire to go on towards heaven and not to look back to the intisemēts of the world, willeth them to remember Lots wife. Whereby he teacheth us, that in the stories of the Scriptures, we are not only to note the event, as namely that she was turned into a pillar of salt, but the causes also, as for that she being delivered from Sodom, yet contrary to GOD'S commandment, looked back again to it. The which thing the Prophet setteth here before us in the destruction of the Idumeans: for having hitherto declared the event, which should fall on them, namely that they should be brought down and destroyed by such means, as GOD had appointed, notwithstanding all their wisdom, and strength: he in this place showeth the cause hereof, which was their cruelty against their brethren. For thy cruelty against thy brother] —The nations of the Jews and Idumeans came by descent from Abraham & Isaac for which cause they are called brethren, & as the proper name of Edom, is used to signify his offspring, so are the Jews noted by the name of Jacob brother of Edom: wherefore denouncing here utter destruction to the Idumeans, for their hard dealing towards the Jews, he saith, for thy cruelty against thy brother.

The cruelty shown was, that when strangers and aliens even the Chaldeans took Jerusalem and spoiled it, dividing the prey by lot, after the manner of soldiers, and carrying away their substance, they stood on the other side, not only not helping thē in this their great necessity, but even furthering, what they could, their destruction. For when Nebuchadnezzar (as it is recorded in the 2 of the Chronicles, the last chap.) carried away the treasure of Jerusalem, burnt the temple, pulled down the walls, made havoc of the people: the Idumeans stood by crying, rase it even to the foundations. Neither only exhorted they the Chaldeans to this cruelty, but put their hands also thereunto, and did even as they, which appeareth in the 12, 13, and 14 verses, by the rehearsal of the particulars. But at this time it shall be enough to observe in general the cruelty of the Idumeans against the Jews in these two verses, for thy cruelty against thy brother Jacob.

The Hebrew word used in this place signifieth any wrong done by force and injury; and so for the agreement of Simeon and Levi in that cruel murder of the Shechemites, it is said that the Instruments of cruelty were in their habitations. Sometimes also it is used for such wrong as is done by fraud and subtlety, as when false witnesses are called witnesses of cruelty or cruel witnesses. In this place it is takē for both: for they are accused of cru •… lty not only for that they entered into the g •… te in the day of destruction, laid hand on their substance, stood in cross ways to cut of them that should escape, but also for that they helped them not, but looked on their affliction, and rejoiced at it. Whereby we are taught to withhold both our hands and hearts from all kind of cruelty, whether it be wrought by force or fraud, neither to have any by deeds, nor by affection, and that we are not to suffer any to be harmed, whom we may rescue and deliver. Which is a lesson for us to be learned and practiced towards all men. For GOD created man in his own Image, standing in perfect righteousness, which although by the sin of Adam it be defaced, yet is this Image remaining in some part, and very notable monuments thereof as yet remain even in the most corrupt: wherevpō the heathē, by the light of nature, gathered, that because of that conjunction of men in human •… ty, they were one to love another, and detest all cru •… lty; whence those general laws of courtesy arose, to show the way to him that wandreth, to suffer another to light at our candle, not to debar any of our water stream •… , to help with our counsel, such as needed it. And so we see the Samaritan finding the wounded per son (though likely a Jew, who were because of their religion so great enemies, that they would neither eat nor talk, nor have any familiarity one with another) yet moved with natural affectiō, when he saw him he had compassion on him, and went to him, bound up his wounds, poured in oil and wine, put him on his own beast, brought him to an Inn and made provision for him. Which duty, that it bindeth all by the general law, which is, love thy neighbor as thyself, our Savior showeth, when hereupon he willeth the Scribe to whom he telleth this hi story to go his ways and do likewise. Wherefore seeing by the law of nature, and reason, and the bond of humanity, we are to love all men, it is manifest, that then we are to abhor, and refrain from all injuries whatsoever.

But if neither the law of GOD, reason nor nature can move us hereunto, let us consider the punishment which is threatened, and hath light on them that have not fulfilled this law. For albeit the punishment, which is here laid down, is not threatened to each sort of mē that show cruelty to another whatsoever, yet in the holy Scriptures there are some plagues denounced against everyone whatsoever. The cruelty of the old world was chiefly shown upon the brood of Cain, yet the Lord said to Noah, that the earth was filled with cru elty, wherefor he would destroy it. The Shechemites were aliens to Israel, yea they unlawfully possessed that, which belonged to Jacob and his sons: yet because Simeon and Levi murdered them in so cruel manner, Jacob curseth their wrath, because it wa •… cruel, and their rage, for that it was fierce, wherefore he saith, that they should be divided in Jacob, and scattered in Israel: a mā would have thought the zeal of Saul had been praise worthy, when he sl •… w the Gibeonites, which were a remnant of the cursed Amorites, but the Lord plagued Israel for it, neither ceased the famine, till such time as David delivered up to be hanged, of Saul's sons, seven, as the Gibeonites demanded; which being done the plague ceased. So greatly doth the Lord detest tyranny and cruelty, though it be shown to the brood of Cain, toward uncircumcised Shechemites, or profane Gibeonites, yea on such whom he hath in his judgment appointed to destruction, though not by that means.

Whosoever he shall be therefore with whom thou shalt have to deal, I say not if he be a Papist, but a Jew, but be he a Turk, or Atheist, or whatsoever infidel, remember to use him as a man, even because he is a man. Man cannot be GOD to man; it was an higher title then ought to have been given either of Cicero to Lentulus, or Virgil to Augustus: but if any man play the part of Lycaon and become a wolf, then shall not the punishment of Lycaon be removed from him. The Idumeans how wicked they were, and how they were threatened we see here: yet when the king of Moab had taken the king of the Idumeans son, and burnt him on the wall, in hope to get by that means the victory, the Lord threatened by Amos, For three transgressions of Moab, and for four, I will not turn it away, because it burnt the bones of the king of Edom into lime. Therefore I will send a fire into Moab: I will cut of the Judge out of the midst thereof, and will slay all the princes thereof with him. For with what measure we meat, with the same shall it be measured to us again. The Idumeans were wicked, yet because they burnt the kings son so cruelly, they shall be burnt for it themselves.

As God is the creator of all, so is he also the Savior of all concerning the blessings of this life. But as he is called the Savior of all, but chiefly of the elect, so detesteth he all cruelty that is done to any but especially that, which is shown towards his people. Which is clear by this, which is here said, that because of his cruelty towards Jacob, &c. Such are all his chosen servants, as the Prophet in the Psalm saith, that the Lord hath chosen Jacob for him self, and Israel his chosen treasure. By the name then of Jacob are all the chosen represented, for all believers are of the seed of Abraham, the children of Jacob, they that are his chosen. Of whom he hath such care, that he rebuketh even kings for their sakes. Abimelech when as vnaware he would have takē Sara, whom Abraham said to be his Sister, the Lord in a dream forbiddeth him, that unless he withheld himself, he was but a dead man. Pharaoh oppresseth them, the Lord delivereth them, and drowneth him. For GOD remembereth forever the covenant which he made with Abraham, and the oath which he sware unto Jacob. Yea though they were but a few and strangers in the land, yet he suffered no man to do them violence, bu •… r •… pro ved kings, &c: Touch not mine anointed, and do my prophets no harm. All Christians are the Lord's anointed, and all are Prophets in some sort, though not in special, as was Abraham: and this promise is made to a thousand generations. Wherefore as the Lord promiseth, that he will punish Damascus, Tyrus, &c: for their iniquity, and cruelty towards his people, so assuredly shall just punishment follow all them, that shall behave themselves in such order; yea the punishment that is threatened Moab is in some respect for Israel's sake, because that cruelty was shown on the king of Edom's son, when the Idumeans took part with Israel. For three trāsgressions, & for four, - as though he should say, though they have committed many iniquities, which I have spared, yet because they continue to oppress my people, I will pour out my vengeance on them, so that the fire shall fall upon their walls and consume them, even according to their iniquity against the people of GOD. And the Metaphor of fire here used, putteth us in mind of the general promise of GOD to all his children, namely that he will be a wall of fire about them, to shield and defend them, that who approacheth to them shall be consumed. For GOD taketh it as done to himself, whatsoever is practiced against his servants: whosoever toucheth them, toucheth 〈◊〉 . When Sennacherib had bragged against the Jews & threatened them in most cruel manner, the Lord speaking to him by the Prophet, saith, not because thou handlest my servant so cruelly, but because thou ragest against me. I will put my hook in thy nose, and bring thee home. As the Lord did indeed, where his own sons, while he was worshippings his Idols, murdered him. I need not speak of Herod, Diocletiā, Julian, &c: of whom the Ecclesiastical histories write, which plainly show, that like sins, provoke like plagues. To be cruel therefore against Jacob is an offece, which draweth with it great vengeance.

Which as it is great, by whomsoever it be committed, so is it of necessity much more, if it be committed by him, that is brother to Jacob. Wherefore the Prophet saith, for thy cruelty to thy brother: the indignity whereof is amplified in the words following, where speaking of them, that spoiled and ransacked their city and slew them, he saith, and thou also wast as one of them. For although we be bound to abstain from all inhumanity, yet are we more bound to refrain from it, towards such as are of the same country, city, society, kindred, &c: and though we be to love all men, yet are we not to love all men alike. For our Savior himself, though he loved all those, whom the Father had given him: yet certain it is, that he loved John more entirely then any of the rest, so that he is noted by that title the Disciple whom Jesus loved. So that here by the name of brother, added by our Prophet we may gather the sin of Edom to be the greater, because he dealt thus with him, that was his kinsman according to the flesh. For the bonds of Nature remain still, notwithstanding religiō which cometh by grace. The heathen entreating of the duties which men owe one to another, maketh the first degree to contain all men because they be men. The next such as are of one people, language, city, kindred, the nearest of all, man, and wife, children, &c: which doctrine is a remnant of that light, wherewith Adam in his perfect knowledge was endowed. For even so GOD requireth greater curtesies to be shown by the Israelites, to the Idumeans, then to other strangers, and Moses giveth the reason, because he is thy brother: and yet greater of the Jews one to another; greater also of such as are of the same kindred, as S. Paul teacheth, If any have Nephews or kinsmē, &c. Whereby he showeth, that he is first to provide for them, & again, if there be any man that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse then an Infidel. He hath denied the faith, for faith dissolveth not these duties, which children owe to their parents, parents to their children, &c: He is worse then an infidel, because amongst them the fathers cast not of their children, the children do their best to help their parents in their need. Let us learn therefore to be wise in performing the duty we owe to all men according to the degrees by God prescribed; considering the Prophet here showeth, that the Idumeans should have been more courteous & gentle to Jews, because they were brethren.

GOD forbid we should show such deadly hatred as was between Eteocles, and Polynices! From this affinity which is of them, which come of the same parents, we are to rise to them of one city, nation, &c: and so to them also of one league and one accord. Hiram & David though not brethren by the flesh, yet in amity & league, so that Salomō the successor so also calleth him. If I require the same of us towards the French & Scots, and other our confederates, it is no more, then the Tyrian Prince received at the hands of David and Solomon. Now how much more if an Englishman do an injury to an Englishman, may he that standeth by say, why strive you together, seeing you be brethren? I come nearer to thē, that are of one corporation, yea of one Society having as it were one father, joined in one fellowship of study and learning, wherein Cicero requireth a likelihood of manners and affection. But the nearest band of all is Religion, where of they be all brethren by one father of heaven, borne of one mother the church, fed with one bread of life, preserved by one hope, justified by one faith, sanctified by one spirit, serving one God, the only Lord of all, &c. For, though the Papists speak skornefully of this name, that the faithful call one another brethren, they being desirous to defend that peevish and superstitious distinction of such as cal themselves Friers or brethren, yet in the Acts of the Apostles we know, that the name is common to all Christians, and not proper, as they would have it, to any one sect, no more thē the name of Jesuits, which some of them would appropriate to themselves.

Now as S. Paul would have us to do good to all men, but especially to them, that are of the household of faith; so are we with this bond of Religion, tied so much the faster, as grace is superior to nature. Wherefore we are to remember the exhortation of the Apostle herevpō, that no man oppress his brother, for the Lord is a revenger of such things. What then shall become of them who neglecting the bonds of nature and grace, deal with their brethren no otherwise, then did the Idumeans with the Israelites, carrying away the substance, rejoicing at their harms, standing on the other side? What shall we say of thē who deal with their brother Naboth, as Ahab and Jezebel did? Whose hands be full of blood, and their houses stuffed with bribes, which grind the faces of the poor, pull the skin from their flesh, break their bones in pieces, and chop them as meat for the pot, of such as eat & devour up their brethren with usury, which consume them by law and suit, which spoil thē by monopolies, by engrossing, by false wares, subtle bargains, by enclosing of commons, enhaunsing of rents, by robbing the Church, in pulling away the maintenance of the Ministers, possessing their right, by impropriations, by impoverishing Colleges, by thrusting laborers and husbandmē out of their house & ground, and placing there a shepherd with his dog, by joining house to house, land to land, living to living, as though they meant alone to live upon the earth; and shall not the dogs once lick these men's blood, & the fowls of the air feed on their carcases, or shall not hell open her mouth wide, to swallow down their glo ry, riches, and themselves also? shall not the Lord say in that last day to all these depart from me ye wicked to dwell with the devil and his Angels. Nay shall it not be more dreadful for them then this, if anything may be? For he cannot say to these men, depart from me▪ for I was an hungered, & ye gave me no meat: I thirsted and ye gave me no drink, &c. but rather he may say, depart from me, for I had meat, and by force you took it from me, I had drink and you spoiled me of it, I had a house and you thrust me out of it, I had clothes, and you pulled them from my back, I was in health, and ye drove me into sickness, I was at liberty, & you imprisoned me. Who is wise to consider this while it is time! least that hour come on him unawares, which shall come on all of them as a snare: wherefore let us remember the words of the Prophet For thy cruelty towards thy brother Jacob, shame shall cover thee. But the hand of the Papists hath been chief in cruelty, & therefore we may be sure shall be chief in the punishment. For their brethren which only desired redress, and sought after reformation of their disorders, they have not only cast of, but destroyed & that in most savage manner. Yea they have done that which hardly hath been found in any Barbarians. Having taken up bodies when they were dead (yea rotten) and have burnt them as lime. To speak nothing of their lesser cruelty, as of those great nūbers which they have roasted, but to take away all pretense, the first whom they murdered John Hus, called to their council by safe conduct of the Emperor, did they not cō trary to all right, and their own faith burn him, whē he had committed himself into their hands. Insomuch that the Emperor Sigismund could not be satisfied for the breaking of his promise, till by their decree which is in the 10 Sess. of that council they signified that their authority was such that they might disannul what he had appointed. And a seely shift is that of our country man, who to salve the matter saith, Imperator promisit, orbis Christianus major Imperatore dissoluit. What I pray you calleth he orbem Christianū, but the Bishops gathered together thither? and had they authority over their Emperor to cause him break his word and faith, &c. Even so Saul thought it lawful for him to break the oath, which Joshua had made to the Gibeonites. But themselves do at last begin to be ashamed of this dealing: howbeit it is recorded to their eternal shame and reproach, that they not only have burned men's bones as lime, but that against all equity, their own word and promise: so that they are enforced to defend it with that Axiom of theirs, which the very heathē would be ashamed of, fides data haereticis non est servanda.

Oh Jerusalem, Jerusalem, which killest the Prophets and stonest them that are sent to thee, how often would—therefore is thy habitation left desolate. If their habitation was left desolate because they slew the Prophets, then much more Papists, for they have slain both Prophets and people. I will not speak of the fires, which they have kindled in all places, neither of the Spanish Inquisition (which for the cruelty of it is even become a proverb) The Massacres in France, leave no excuse in the world. But they have not here made an end, but from Prophets and people, they have set upon Princes, as the late attempt against her Majesty plainly declared. For though God suffered not the light of Israel (as David's people spake of him) to be extinguished, yet it was no less cruelty in them, who had fully purposed to have done it, & whereas they have had some pretence for their other dealings, there is none in the world for this. The Rebels in the North made Protestation, that they meant not to take away the Prince, but certain bald counselors (as they said) who were about her. The late libeller (concerning Ireland) saith that the Pope hath of old had title unto it, and princes are not wont to loose their titles, though they have no possession, but this commending of the practice of the altar, the suborning of such a subject, to dispossess his lawful Prince, not only of living, but of life too, what man not besotted, can choose but detest? When there was war betwixt Pyrrhus king of Epirus and the Romans, Pyrrhus Physician made promise unto Fabritius that he would privily dispatch him: which Fabritius refused, and sent him back to his Master declaring the matter unto him, & coūselling him to look to him self. Oh Lord! how much worse are the Popish Romans, then the old Romans! they would not receive a man that offered to do such a mischief, these prick men forward, and seek after with great rewards such as will attempt it, they discovered it to their enemies, and warned them to look to themselves, these hastē the matter, by what means they can, they thought it altogether unlawful, and detested it as abhominable, these commend it as lawful, and defend it to be meritorious. When Pyrrhus for a recompense sent them back some of their soldiers which they had taken they would not receive thē as a reward, for that which they thought humanity required, but sent him back as many prisoners of theirs; these labor by all means to keep the matter close, and think it happy for him that can do it: and may we not then say that undoubtedly Fabritius shall rise at the last day in judgment against them. The blood of Abel crieth for vengeance against all these, who thirst after the blood both of Prophets, people, and of prince. Behold O Lord thy sanctuary with the eyes of mercy and compassion, infatuate the counsel of Aehitophel, disappoint the practices of the blood thirsty and cruel men, that we being safe under the shadow of thy wings against all the cruelty of thy enemies, may see thy judgments upon the cruel Idumeans, and glorify thy name therefore.

T HE Prophet having generally in the former verses delivered the cause of the destruction of the Idumeans, namely their cruelty, which they shown to the Israelites their brethren, when Ierusalē was sacked, at what time they shown themselves, as their enemies: he doth now in these words particularly lay the same out, that the poisoned sore of their barbarousness, being declared the justice of GOD in cutting them of, might be shown unto them.

Which causes in particularitie are delivered by way of admonition, wherein is opened what they should have done, and they concern Either their

• 1. Affections,
• 2. Actions.

• 1. Affections
  • Hatred
  • Envy
  testified by their gladness & rejoicing at their harms & afflictions.
• 2. Their actions are either concerning
  • words
    • proud
    • spiteful
    thou shouldst not have spoken insolently.
  • deeds, spoiling thē of
    • goods. Entred into the gate. laid hands on substance.
    • life. Stood in the breach to cut of them that escaped. Betraied the remnant.

Wherefore in these points consisted the cruelty of Edom in wishing, speaking, and doing evil against Israel.

Welwillers cannot look on our miseries, or abide to see them, for grief and sorrow. As we read of Agar the mother of Ishmael, that, whē her son was like to die for want of water, she cast the child under the tree, and went and sat over against him a far off, for she said, I will not see the death of the child. But here the evil will, that the Idumeans bore, appeareth, and the harm they wished them, in that they rejoiced to look upon the affliction of their brethren.

Neither could they keep this evil will within thē, but they uttered it in their speech, speaking proudly a gainst them, or as it is in the Hebrew, making their mouth great or wide. Which here being plainly set down is by others elsewhere more plainly opened, when they cried, rase it, rase it, even to the foundations; and again, behold the house of Judah is like unto all the heathen.

Besides here they stayed not, but to their evil will & naughty words, they added naughty deeds, for they entered into the gate, laid hands on their substance; and as though it had been a small thing to rob them, they proceeded further, and took away their lives, by killing some by present death, for whom they waited in the breaches, others by lingering death, whom they betrayed, that so they might die in torments & captivity. And all these albeit very grievous in themselves, yet are more increased by the circumstances.

Of

• 1 persons,
• 2 Times.

1. Persons by whō. a brother, wherefore add, neither oughtest thou: to note the indignity against whom. a brother, not beholding the day of thy brother. My people.

2 The circumstance also of the time increaseth the cruelty, in the day he was made a stranger, in the day of affliction. Whereby is declared, what marvelous savage hearts they bore; for then even enemies are moved to pity. Wherefore to show the grievousnes in respect hereof, this clause is repeated in each branch.

And when it is also said that they stood in the breach & betrayed the remnant, not sparing such as had escaped, we see that on all sides their cruelty is amplified.

Wherefore they are justly reproved, when they are admonished not to have done that which they did. By which reproof of Edom, we are admonished to have two things, if we will neither be idle nor unfruitful in the knowledge of our Lord Jesus Christ, namely

• 1 Patience.
• 2 Brotherly love

in that they

• did.
• should have done.

1 It is a heard and heavy message, that the children of GOD must suffer so great misery & cruelty, & to bear it also: a great grief it is, that our enemies should look on our affliction, and rejoice; greater to enter into our gates and take away our goods; greatest of all to take away our life: yet is it more then this, to kill us after we have escaped; especially to suffer all this of our brethren. Yet is there no remedy, the godly in all this must be patient and suffer all these things, and that not only of strangers, but also of our brethren.

The gate that leadeth to life is narrow and strait. We are to sit down and cast accounts, for we are to build a costly work. We are borne as the sons of Jacob under the bondage of Pharaoh, so under the thralldom of Satan that spiritual Pharaoh. Christ is our Moses by whō through Baptism, as through the red sea, we are led to the land of promise: but before we come thither, we are to pass through the wilderness where is want of meat and drink, and other necessaries, besides wild beasts & noisome serpents, &c: Yet this must we pass through, before we can come to Canaan, that is heavē. Which floweth, not as did that with milk and honey, but with such joy and comfort, as tongue cannot utter, neither have at any time entered into the heart of man.

Now seeing unless we pass through the wilderness we cannot enter into Canaan: we must be content to bear whatsoever affliction is therein. But if we murmur and rebel, he hath sworn in his wrath, that we shall not enter into his rest. So hard a thing is it, nay so impossible, to enter heaven, but through many tribulations.

If any man will come after me, saith our Savior, let him take up his cross daily, and follow me. The death of the cross was not only most grievous, but most shame full also, and so much the more, for that such as were to be handled most despitefully were put to carry their cross themselves; for they had favor shown thē, who had others to help: yet were not this worst, if they were to do it but once, or to die but once, but whē we are commanded to do it daily, it is a sore matter: yet must those that will follow Christ be content to do it, to bear all affliction even most grievous and shameful, even the cross. For Christian men's life is death, and that daily: that they may say with the Church, for thy sake are we killed daily, not the whole day only, but every day. Christ Jesus the son of GOD, who thought it not robbery to be like unto God, was content for our sake to endure all miseries, even the death of the cross, with all the indignities, that Edom put Judah unto. For they in the day of his affliction stood staring & looking upon him, they rejoiced against him, those goods he had they took and divided amongst them: Lastly they put him to a most villanous death, as himself had before shown by David a figure of him. I am become a stranger to my brethren, an alien to my mothers childrē. They stood staring and looking on me, they gave me gall, &c: all that look on me have me in derision, &c: dogs have compassed me a bout, &c: they part my garments amongst thē, and cast lots on my vesture, they pierced my hands and feet, &c: For albeit, that some of these things were performed against our Savior by the heathen: yet were both Pilate & the soldiers but ministers of the Jews his brethren, who were they, that sought for him, betrayed him, delivered, accused him of treason, and that cried out against him, cru •… fie him, &c.

This example of Christ who was thus cruelly entrea ted and put to death in such pitiful sort by his brethren, is set forth for a pattern to us, to learn by like patience to suffer the like cruelty. Because indeed that we are prepared and ordained for the like: As Peter declareth, here unto are ye called: for Christ also suffrea for us, leaving us an example, that we should follow his steppes. And Paul saith that we are hereunto predestinate, to be made like vn to the Image of the son of God: and if we will reign with him, we must also suffer with him.

The Primitive Church which immediately followed Christ had sufficient proof hereof, as in the stoning of Steven, the Imprisonment of Peter, the often persecutions even by the professors of the faith, and such as in part had it of all the Church, especially of Paul, who was abundant in labors, in siripes above measure, in prison plēteously, in death eft, in perils among his own nation, among false brethren. Afterwarde how barbarously the true Christians were dealt withal by the Donatists, Circumcellians, &c: who dismembered their bodies, put out their eyes, beheaded and burned them under the Emperors Valentius, &c. the monuments of those days and the Ecclesiastical histories do abundantly show.

And in our time the Papists have in this point dealt so outrageously, that all the other, which we have mentioned, seemeth nothing to it. A fresh example whereof is that committed by them about this time 13. years in Paris under Charles the 9. when in that realm there were slain 30000 Christians, and that not in war or battle mentioned, as was this of the Idumeans, but under the pretence of friendship, shadowed by the marriage of the kings Sister to a Christian prince. In which most treacherous & bloody practice were all the points observed, that are here noted in the Idumeans.

Looked. For it is recorded that on Bartholomew night the Queen-mother with the rest went out of the palace to see the carcases of such as they had murdered in the city. And besides when they caused the body of that worthy Admiral, to be hanged upon the gibbet, they went out of the city to fill their eyes with that cruel sight.

Reioiced. They caused for joy hereof procession to be made throughout Paris: and when Gregory 13. heard of it, he caused the like joy to be shown in his city, the gunnes to be shot of from his castle of Saint Angelo, & mass to be song in honor of this noble deed in Saint Lucies Church a French Saint. And so that in that city where neither Sylla, Caesar, nor any other ever triumphed over citizens though overcome with just war, not traitorously murdered by vninst cruelty. Moreover by Parliament it was enacted, that in memory hereof there should be kept each year on S ^t Bartholomew day a general procession through Paris.

Opened the mouth. Which appeareth by the words of the king, who, swearing after his manner, said, that heaven with its weather seemed to rejoice at their deeds. Words of the murderers of the Admiral, &c. And by the words of the President of the Parliament of Paris, who signified, that all was done by the kings authority (contrary to that, which he had in his letters, signified to other princes) commending the whole deed with that saying of Louis one of their kings,

Besides the thing commended with an Oration, and the Cardinal of Loraine set up monuments of it, which also Genebrard, and Surius, the most impudent Bolsecks that ever wrote, have in their Chronicle commended with this sclander, that it was done because of their conspiracy.

Ransacking substance. They not only entered into the gate but houses of the oppressed, rifling them at their pleasures, yea so greedy were they of gain, that they slew some that were very Papists, to the ende that some of their complices, which were next to possess their goods, might by that means be enriched.

Slaine. How they slew not only those that fell into their hands, but such as were escaped also, may appear by the sending of their letters after this 〈◊〉 done at Paris, to Lions, and other places, that they might, to fill up the measure of the kings iniquity, destroy the remnant.

We here in England have not yet (GOD be praised) felt this manner of cruelty, but seeing it is our lot to abide it, we must for our part be prepared for it, and arm our selves with patience against it come, though we be not free presently, for all that they date do. For there want not among us false brethren, as such as in their hearts murder us. And albeit we suffer not so much as Abel did of Cain, yet feel we as much as Isaac did of Ishmael, namely sco •… es, and sclanders. Such were David's brethren, of whom he saith that they tore him in pieces. His familiar friends with whom he took sweet counsel, &c. which is so certain to befall likewise unto us, that our Savior out of the Prophet Michah, saith that the son shall rise against the father, &c. and a man's enemies shall be even they of his own household. But as it is there by the Prophet laid down for a comfort to the godly. Let not the enemy rejoice, for though I fall, yet shall I rise again &c. mine •… es shall behold her: now shall she be trodden down, as the m •… re in the streets.

2 The second thing to be of us considered, was in that which they should not have done; wherein as hath been said, we are moved to brotherly kindness. Wherein I request you to remember the points of cruelty which have been laid out & said to have been sound in them.

1 Rejoice. This joy at others harms ought to be far from us, being a token of hatred and envy. For if we go to the root as it is delivered elsewhere, it is evident, that it proceedeth from an evil mind. For whō men hate, him wish they evil unto, and would gladly see it fall on him. Wherefore it proceedeth from the heart, as even the outward gesture also: which our Savior declareth, when he saith, that out of the heart proceed evil thoughts, &c. and an evil eye, meaning the effects of an evil eye and envious. For many there are that see well, and yet have evil eyes. Namely such as delight at the harm of their brother, and sorrow at his good. Wherefore we must beware of both effects namely, that we neither behold the prosperity of others with grief, nor their adversity with joy.

And for the former, we must be so much the more diligent in avoiding it, because a good mind is sometimes subject unto it. When a young man told Joshua, that Eldad, and Modad, prophesied in the host, he willed Moses to forbid them. But Moses rebuked him; enviest thou, saith he, for my sake? yea would to God that all the Lord's people were Prophets, and that the Lord would put his spirit upon them.

But as for the latter, which is to rejoice at the adversity of others, it is not so incident to the heart, which is sprinkled with any drop of grace; because that evē naturally, we pity such as be in misery. Howbeit, if there be any such among us, let him remember what the wise man saith; That he who rejoiceth at the harm of another, shall not himself escape unpunished. The sum is this, that we look to our heart the fountain of these affections, and purify it. The heart, as the Philosophers say, in natural generation is first framed, and in spiritual regeneration it is first formed. Wherefore we are first to look that it be pure. For what the heart conceiveth, that the tongue uttereth, and what the tongue speaketh, the hand practiseth.

2 The second thing is, that we speak not against our brethren, Neither

• exhorting the enemies.
• scoffing and deriding our brethren, as the Idumeans.

To exhort men to do evil, I hope we may learn how deer it will cost us by the example of the Jews; who exhorting the Romans to slay our Savior, and being admonished of the great wickedness, answered, his blood be upon us & on our children, & so it was indeed. But how sore it was upon them the noble history of Jerusalem's destruction, which followed within the cōpass of their children's life, doth sufficiently declare, of whom were slain 1100000.

For taunting, as not only doers but abettors are culpable in faults, so these scoffers as well as the doers of evil; and so much the more, because they scoff the Lord himself, as when they said, The land wherein the Lord is. How heavy the hand of the Lord was on Rabsakeh for this blasphemy, we have an evident example. I will not go so far in this assembly as to speak of such gross blasphemy; but if there any among us, which are not afraid to abuse the words of Scripture in scoff, as did those wicked Jews which had in their mouth. The burden of the Lord, &c. Let them consider the punishment threatened against such scorners and be afraid thereof. A shame it is, if the counsel of Trent condemn such wickedness, for us to use it. Wherefore if any profane cogitations concerning GOD'S word rise in our minds, let us betime quel these Impes of Babylon, dishing them against the stones, that they go no further.

3 The third thing is, that we take from them as not their life, so neither their living, whereby their life is maintained. For although we go not so far, as to come to sacking, yet if we lay hands upon the goods of Judah, whether public, or private. we play the part of Edom: I am loath to speak that which I should hear touch. Do not they commit this wickedness, which take money for that which was provided to main taine the poor, either in the University publicly or privately in any college: which sell the poor for shoes, or come not so low as those beggarly judges, but make their own advantage by what means soever. •… ut they will not say that they lay hands on them, but that they take that which is offered. Alas poor souls! do they offer it, yea even as men their, purses on Salisbury plain, they yield their goods to save their lives. This was right Verres answer, he took nothing but what was offered him. Or they will say that themselves receive nothing, but yet as Master Latimer said, their wives shall, or the steward of the kitchen.

Now if this be blame worthy being done in private goods, how much more in public. The wise Steward whē he should be put frō his office, meaning to pro vide for a dear year, called together all his Masters deb ters, saying to the first, how much owest thou to my Master, and he said an hundred measures of oil, and he said take thy writings, set down quickly & write fifty, &c. The Steward cancelled not the obligations but made thē a new, & so made him friends of his masters goods. I would to GOD this practice were not too common among us by pub lique goods to make us private friends in our own suits, &c. The Lord commended the wisdom of this vnthristy Steward, he commended his policy, not his hone sty. And if he were among us and were to speak of Stewards, he would commend the policy of our Stewards no loss then that of the wise steward. The Pharisees gave 30. pence, which were indeed 30. shekels, about in value two shillings a piece, which they took out of the public treasury unto Judas to betray our Savior, when Judas had returned them, they would not put them again into the treasury because it was the price of blood, but bought therewith a potters field, to bury strangers in. The Pharisees gave 30. pieces of silver, if it had been 30. pieces of gold, or thrice 30. it had been fitter for my purpose.

For the sin is such of them that have given much more out of the public treasury, to compass such things, as when they have them, they may betray the souls of Christians. And whether this practice be rise among us, I leave to their consideration, who wisely consider the dealing of the world. But let such men as be faulty herein, consider the end of the givers and takers, whereof the one strangled himself, the other were overthrown in the destruction threatened against them. And for the money, what end it had, we see: I speak not because it buried strangers, but it served to no purpose, but to bury carcases: and so shall this money serve to none other end but to bury, not the carcases but the souls of such in hell fire, which stain their hands with it.

4 The fourth thing is to abstain from murder. I will not propose unto you so high a degree of this sin: But exhort such as to whom it appertaineth to beware, that they murder not the souls whereof they have charge. The surest death and most pitiful is the famine of the soul, and the want of the preaching of the word is famine. And reason in the mouth of the Poet hath taught us, that it is a most miserable thing to die with hunger. Wherefore in this case it belongeth to Masters, who have charge & care of servants, Pastors of flocks, Magistrates of people, to see that they be not negligent in their duty, and that their hand be not deep in this iniquity, and that they be not defiled with the blood of souls, which Christ hath redeemed with his precious blood. Oh that they would at length consider wisely of it! And here should I speak to the Magistrate of the city, if he were present, in that matter, which hath been often moved unto him, for the provision for such as might minister the word unto them, which in the Apostles judgment is necessary: No man at any time goeth to war on his own charges. And if this city can be content to set out soldiers for the prince, will they not be persuaded to furnish soldiers against Satan, the enemy of their souls, against whom they are continually to strive? The example of Cambridge, hath been proposed unto them: but if they were not worse then them of Achaia and the Barbarians of Macedonia, they would be moved to do somewhat herein; these were content to send relief to the Saints at Jerusalem, but they will not succor such as are amongst them, which are not troubled with bodily but spiritual hunger.

T HE thoughts and affections of man's heart are so corrupt & froward, that he is seldom by commandment restrained from evil, unless there be adjoined to the breach of the commandment, somepunishment. Neither are we always moved therewith all, especially if we know or be persuaded that, that which is threatened be far of. For it befalleth very often, that the pleasant lust and pleasure of sin for a season, overweyeth the fear, which we should conceive of the punishment which is yet to come, according to that of the wise man. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. The Prophet waying this, thought it a small thing to teach us, by the wickedness of the Idumeans, that we should fall after the same manner of sin, & therefore putteth us also in mind of the punishment which was to light on the ungodly. Which also he doth the rather to comfort the godly; for so grievous are the calamities, which for the present time, the best are both to see and feel, that unless they went into the sanctuary of the LORD to see the end of these men, whom GOD hath set in slippery places, it must needs fall out, that their seat should slip, and their goings slide. Wherefore to raise up the spirit which striveth against the flesh, and to beat down the flesh which fighteth against the spirit, the Lord saith by the Prohhet, for the day, &c.

By the day of the Lord, is meant the time of the Lord's judgment, that is, the time which he hath appointed to execute judgment. By the heathen are meant the nations set against the Jews. As were the Philistines, Tyrians, Medes, Babylonians, &c. and such as were mentioned Jeremiah. 25. where the matter, which is here handled generally, is more fully in particular opened. And as Edom is amongst them there counted, so here, having in the former verse opened the threat against a lenimies, in the verse following is He namely mentioned. Howbeit least the Jews should in the mean season be discouraged & broken, with the manifold miseries which they abode, he showeth that their enemies should suffer far greater, and this also to their greater comfort is uttered in GOD'S person, On my mountain.

Afflictions by a Metaphor are here called a drinking of strong drink, as of wine, because that as mē by taking more thē enough, become drunk, so that their heads wax giddy, their bodies distempred, &c. & some so disquieted, that they die of it. So men by suffering afflictions become astonished, their bodies disordered, &c.

The meaning then is this, that though they endured for a while many and sundry miseries, yet should their enemies feel far greater: for it is said of the godly, that they should drink on his holy mountain. But the heathen continually: implying that they should abide this punishment for a time, but the enemies forever. Again, that they should drink, but the other, should drink and swallow up, and be as though they had not been. Which difference is yet more fully declared by Jeremiah, Take a cup—stagger—wax mad, vomit—yet of the Jews which were carried captive to Babylon he saith, that after 70 years they should be delivered.

We are to note that sundry temporal things in the Old Testament, are shadows of things eternal. Noah his ark which was borne up by the waters, signified the Church, borne up and saved by that which baptism representeth; the punishment of Sodom figured the eternal fire. The land of Canaan whereinto Io shua brought the Israelites, was a sign of the kingdom of heaven, whereunto we are brought through the wilderness of this life by Jesus Christ. So this chastisement for the time of his children, and continual drinking of the ungodly, are figures of the short correction, which GOD will lay on his children, and the most dreadful and eternal punishment, which shall fall on the head of the ungodly.

For the mountain signifieth the Church; the Jews, the godly; their drinking, afflictions. The heathen all ungodly; their continual drinking, their eternal punishment; their swallowing, &c: their torments most grievous. Which though we see partly, accomplished in this life, yet shall it more be seen in the life to come. For whē the godly have a little suffered here, they shall have all tears wiped from their eyes, and the ungodly shall drink and swallow, &c: that is, suffer endless and unspeakable torments.

Here out are there many things to be observed.

• 1 Cause of these punishments. For respecting the sins in the former verses.
• 2 Time when, near.
• 3 Equity of the punishment, as thou hast done to them.
• 4 Freedom of the godly, when you have drunk.
• 5 Grievousnes of the punishment, continually.
• 6 By way of the Metaphor of drinking, the filthiness of drunkenness.

1 The iniquities, which the Idumeans wrought against the Jews were they, that provoked this dreadful vengeance. And because the heathen were like unto them, they are to be punished also in the like manner. The sins of the Idumeans consisted as hath been before declared in rejoicing at the affliction of their brethren, in speaking evil against them, in spoiling them of their goods and substance, and in killing of their bodies. Wherefore, as hath been said, if we offend in the like if in greater, we must look to receive the like reward.

So that if our hearts be open to all manner of ungodly thoughts, and wicked lusts, our tongues prepared to unrighteous speech, out hands set to rob, whether it be the goods of private or public persons, if we kill not the bodies but the souls of men, let us learn this lesson, and dread this severe punishment. For the wrath of God for such things cometh on the children of unbelief. For such things, saith the Apostle, not only for the same. Enoch prophesied of such, saying behold the Lord cometh with thousands of his Saints, to give judgment against all men, and to rebuke all the ungodly among them of all their wicked deeds, which they have ungodly committed, and of all of their cruel speakings which wicked sinners have spoken against him. The Lord will come to judge the wicked for their deeds, for their cruel speaking, and for their thoughts the fountain and spring thereof. This was prophesied by Enoch before the flood and then performed: Jude applieth it as spoken against all the wicked. Paul useth this execration, If any love not the Lord Jesus, let him be accursed Maran—atha. The Syriac words signify, the Lord cometh, and are the first words of that prophecy of Enoch, adenouncing of that severe punishment, which shall come on the head of all sinners, as certainly, as the Lord shall come to judgment. Here that we deceive not our selves in judging of this love to Christ our Savior hath set down a ready note to discern it by. If ye love me, keep my commandments. I come not to the particular note of Pastors, which our Savior hath laid down to be this, If thou love me feed my sheep. if thou love me feed &c. so earnest, so tender, so careful a charge noted in this repetition, would be deeply considered of them that are in that place, if there be any love in them: if there be not, thē I pronounce not this curse against Non residents, but Saint Paul doth; If any man love not the Lord Jesus (as these do not, which feed not the lambes and sheep of Christ) let them be accursed Maran •… atha. Here also all hypocritical Christians, are warned to consider their ways: which content themselves with an outward profession, and think themselves safe while they remain in the visible Church. But our Savior showeth, that he is the vine, we the branches, his father the husbandman, so that each branch though he be in the outward bark fastened to the vine yet if he bring not forth fruit, he is cut off, and cast into the fire. It profitteth him nothing to have been in the vine, if he be fruitless. But if these speeches of Enoch, Jude, Paul, and our Savior do the less touch us, because they be far of, and so we pamper our selves, esteeming the pleasures of sin for a season, greater treasures then the kingdom of heaven: let us consider the next point.

2 That is, near. When Jonah sent to the Ninevites cried in their streets, yet 40 days and Nineveh shall be aestroyed, the people of Nineveh believed God, proclaimed a fast, and put on sackcloth from the greatest of them unto the least. I have not the function of Jonah, but the commission of John the Baptist, to tell you that even now the axe is laid to the root of the tree, and every tree that bringeth not forth good fruit, is cut down and cast into the fire. How near or far of, it is to everyone can I not tell, yet I am certain, that seeing the axe is even now laid to the root, that it is not long to any. Wherefore while it is yet called today, let us not harden our hearts; while it is light, let us walk in the light; while it is day, let us work; the night cometh where in we shall not work, & before that day come, which shall make an ende of all days. For it is assuredly pronounced to be near upon all the wicked.

This is spoken not only of the particular judgment of each man, but also of that day, so called by an excellency, the day of judgment, which GOD hath appointed herein to judge the world by Christ, as Paul taught the Thessalonians, which before GOD with whom a thousand years are but as one day, is no doubt near: though as men count far and near, I know not whether it be far or near. It is not for us to know the times and seasons, which the Father hath placed in his own power. He speaketh not only of the certain hour, but of the times in general, so that there is condemned the rash presumption of those which take upon them to deliver the year and season of the Lord's coming to judgment. As that fond Prophecy of Elijah, not the Prophet, but a Ribbin of the Jews, who hath written, that the world should endure but 6000. years, which is a Talmudicall dream, worthy that sink of the Jewish filthiness, which yet neither the Jews from whom it came do believe, for thē must they believe that their Messias is come, which they deny. The world having continued 5530 years. So much the more blame worthy are some Christian Chronicles, which have alleged this dream, as a thing of some weight, and that is worse, have fathered it upon Elijah. Wherefore whether that great day be far or near off, I know not; neither will I deny, that it is near, for it may be nearer then any imagine. For it shall come as a thief in the night. And although mockers & scorners do laugh at it, yet shall they once no doubt feel it.

The particular judgment of the wicked, as it was then said to be near, so may we say that of all such it is so now. For though there were no more but the general administration of things on the earth, we are thereby sufficiently taught, that man which is borne of a woma, hath but a short time to live, &c. which if it may be truly affirmed of all men, then how much more of the wicked, which shall not live out half their days. Who thought that Sena cherib in all his power should have been murdered of his own children in the temple of his own God's? who would have believed that Baltasar in the midst of his banquet should have received his sentence of destruction, and so suddenly to be slain by the conspiracy of his subjects. The rich man whose land was very fruitful, even then when he bad his soul take her rest, had her taken from him. There is none of us hath greater Charter of his life then Sennacherib, Baltasar, or the Rich man. Since that each particular man's judgment cannot be far of, and may be very near; for the old cannot live long, the young may die very quickly. Let us remember to abstain frō such sins, which then shall be revealed to the confusion of those, that have committed them. Let us not flatter our selves with long days, hoping the punishment shall be deferred, least that befall us, which is reported of the young man, in the 7. of the Proverbs, whom the har •… with her craft caused to yield, telling him, that her husband was not at home, but was gone a far journey: so he was enticed with her flattering lips, & followed her straight ways, as an ox that goeth to the slaughter, and as one fettered to the instruction of fools, till a dart struck through his liver.

Christ is a prince, which indeed is gone into a far country, yet he looketh, that his talents, which he hath left behind him, be employed till he come. And he is not gone so far, but that he will come on the sudden again, & happy is that servant whom, when he cometh, he shall find doing his duty.

3 The Equity, which the Lord will use in this judgment, is declared, when it is said, as thou hast done, it shall be done to thee: thy reward shall return upon thy head. •… eason plainly showeth, that the punishment should •… e equal to the faults, as the ancient laws of the Romans, which they received from the Grecians, have plainly •… eclared: but more evidently in the laws of the Hebrews, wherein we must needs think, that equity appeared most clear. The law commanded a tooth for a rooth, &c. as he hath done, so let it be done to him. Adonibesek acknowledged this for a just judgment even by the light of nature, when he confessed, when the thumbs of his seat and hands were cut of, that GOD had rewarded him, for that he had caused 70. kings having their thumbs cut of to gather scrappes under his table. Absalom killed Amnon his brother and was not he himself slain? Joab slew Abner and Amasa, but he himself was slain, whilst he laid hold on the horns of the Altar. But what speak I of several men, seeing this equity of God's judgment shineth most clear in Empyres and kingdoms? The Assyrians, Macedonians, Babylonians, &c. who as they had spoiled many nations, so were they thenselves also spoiled: but most notable in Rome who in few years was so often sacked & spoiled by the Goths, Vandals, &c. In our days we have seen, that Abbaies and Monkeries, which had made havoc of Churches, and their patrimony, how that GOD had taken vengeance of them & spoiled them also.

Now seeing the judgment is one, where sin is one, let such take heed as possess the goods of the Church by their punishment, least that these goods so gotten, as a canker consume the rest. Woe to thee, saith the Prophet, that spoilest and was not sp •… d! when though •… ceasest, thou also shalt be spoiled. Look with what measure we meat, with the sa •… e measure, shall we be measured to. His iniquity is his own, and no other shall return upon his own head.

But here we must beware that we condemn not GOD'S punishment, if the punishment seem greater thē the offenses in that they are to be punished continually, which have sinned but for a time, for the circumstances besides increase the greatness of the fault. I will stand but on one, which is the person against whom the offense is committed. It is of Babylon: give her double according to her sin. How agreeth this? Double punishment: and yet according to the sin. Forsooth because an offense against the godly is twofold greater, then that against another. Semei cursed David: it had not been death towards another, but because it was against the Lord's anointed, he was just lie slain by Solomon. Now if the punishment of traitorous words against a temporal Prince rightfully deserve a temporal death, do not traitorous words against an eternal king deserve eternal punishment? Wherefore seeing they have offended the Majesty of him that is infinite, it is reason that their punishment should be in time infinite, that so some way the proportion may be answered.

The foundations of those parts of doctrine and instruction, which hitherto have been opened, are yet advanced higher in the 16 verse, by these two points.

• 1 That the godly are afflicted in this life for a while in measure.
• 2 That the punishment of the wicked is without measure or end.

But before I enter into the declaration hereof, I will note the harm which proceedeth of excessive drinking, which the Prophet setteth here before our eyes, when he calleth afflictions and punishments, by the name of drincking: for thereby are we taught that as men oppressed with grief have their hearts troubled, their bodies distempered, their spirits lāguishing their life shortened, &c. so the excess of drinking weakeneth also the body, endangereth the soul, draweth on many diseases, &c. Yea many go so far, that they even quaffe up their death with it. As it is reported, that Alexander proposing a reward to him that could drink most, there were 21 presently killed thereby, & he which got the victory died within three days after. And although I have less cause to fear this vice in Christian men, much less in Englishmen, least of all in Oxford, yet the great plenty of wine sellers lately increased, causeth me to dread, lest by degrees we come unto it. Wherefore let us consider in this Metaphor of drinking and swallowing up, that not only the great afflictions of this present life are signified, but also the dreadful and endless torments of the life to come. Which yet is not so meant, as though the very drinking were condemned. For wine was created of GOD to cheer the heart of man, not of the evil man alone, but of the good likewise, as GOD hath made his sun to shine not only on the good but on the bad also. And although in the law, the high Priest were forbid to drink wine, when he entered into the tabernacle of the congregation, that he might put a difference between the holy and the unholy, the clean and the unclean, &c. yet in the New testament, where the ceremonies being abolished, the things only remain, hereby sobriety and temperance is commanded us. Wherefore Paul counseled Timothy to refrain from drinking water, & to use a little wine for his stomach: wherefore the moderate use of wine is lawful, but to use it immoderately brin geth drunkenness. Wherefore Paul willeth us not to be drunk with wine, wherein is excess. The word which the Apostle there useth is more forcible expressing the desperate estate of drunkenness, whom •… afetie it self can s •… se save. For by it we are not brought to most unseemly deeds, as that of •… oah, and wicked, as that of Lot: but more grievous also, if they may be which the wise man most lively hath expressed; To whom is woe? to whom is sorrow? to whom is strife to whom is mur •… uring? to whom are wounds without cause? and to whom is the redness of the eyes? Even to them that tarry long at the wine, to them that go, and seek mixed wine. Look not thou upon the wine, when it is red, and when it showeth his color in the cup, or goeth down pleasantly. In the ende thereof it will bite like a serpent, and hurt like a cockatrice. Thine eyes shall look upon strange women, and thine heart shall speak lewd things. And thou shalt be as one that slee •… eth in the midst of the sea, and as he that sleepeth in the top of the mast. They have stricken me, shalt thou say, but I was not sick: they have beaten me, but I knew not, when I awoke: therefore will I seek it yet still. How excellently descrybeth he the evils and inconveniences, that proceed from this intemperance, the woes, sorrows, cōtentious, wounds, sores, not only of the body, but also of the soul! to what filthiness and grievous offenses it prepareth us, how dangerous and perilous, whose biting is like that of a serpent, and cockatrice, the senselessness of sin or punishment, with the indurance and continuing with hardness of heart in the like wic kednesse. Which yet were all the less, if they were on lie temporal, but they are also eternal, the woe is continual, & endless. woe to them, saith the Prophet, that are mighty to drink wine, and to them that are strong to pour in strong drink! The Prophet in the words following describeth the woe: as the flame of fire cōsumeth the stubble, & as the chaff is consumed of the flame, so their root shall be as rottenness, and their b •… d shall rise up 〈◊〉 di •… st. Let us therefore hence learn, that our Prophet by the Metaphor of drinking representing the endless & unspeakable troubles of the wicked, commendeth unto us sobriety and modesty in the use of GOD'S creatures, least that we draw upon us plagues spiritual & corporal, temporal and eternal.

Now leaving the words let us consider the things themselves. It is said here, that the Jews themselves should drink; to signify, that all the godly must suff •… tribulatiō •… all must drink but in some measure. Which thing also our Savior taught his Disciples, and that all so by this similitude, ye shall drink of the cup that I shall drink, and be baptized with the baptism that I am baptized with: whereby he signifieth, that they should be partakers of afflictions with him. The difference betwixt the sufferings of Christ, and Christians, is this, that his were so infinitely great, that ours compared to his are nothing; and yet so great they are, that although not for the same cause, yet are we ready to say, father, if it be possible let this cup pass. But it is not possible. For as it behooved him first to suffer, and then to enter into his glory, so must we through many tribulations enter into the kingdom of heaven.

What Prince more godly then Josiah? what Prophet then Jeremiah? yet were they not freed from afflictions. Yea so was Jeremiah therewithal humbled, that he crieth out for the bitterness thereof. •… o is me, my mother that thou hast borne me, a man of strife, and with whom this whole land contendeth. I have not lent on usury, nor have men lent me, yet everyone doth curse me. These are blessed times and like to those of Josiah; yet assure thyself, that there is a measure of affliction for thee to abide. Even they that lived under Josiah were to go in to captivity for a seasō. But evē in Babylō the Lord promiseth comfort & peace unto thē, & after 70. years return to their own land. Now these things were spoken also for us, that we might have comfort and sure hope, that there shall be an end of our tribulations.

It is written of Xerxes, that when he beheld frō the top of a high mountain his great and mighty host, how he wept in recordation of their mortality, for that of a huge number, within the cōpass of a few years, there should not be one left alive. We may behold in spirit a great army, of Christian soldiers, throughout all Christendom, whom when you remember, you do I hope, myself know that I rejoice, to remember, that within these few years, they shall all be delivered frō Babylon, that is, from all adversity and misery of this present life, & be brought to that heavenly Jerusalem where we shall rest in all ioic and safety.

It is when you shall have drunk. The godly then as we have said must needs drink, and that more is, they must drink before the heathen. For Judgment must be gin at the house of God, as Peter teacheth; after that the Lord hath punished his people, then will he visit the proud heart of the king of Babel. When Jerusalem must be destroyed, it must begin at the Sanctuary. See how the Apostles in the Acts are first persecuted and afflicted, when as yet the bitter potion was not given to the Jews, namely the sacking of Jerusalem and destruction of the people, such is the lott of GOD'S servants, not only to be afflicted, but also first and foremost: but hereunto is annexed a great comfort, that they shall drink but for a while, not continually; that they shall not swallow up, but drink. Both which the Apostle hath declared: our light affliction which is but for a moment. And in another place, there hath no temptation taken you but such as appertaineth to man, & God is faith full, which will not suffer you to tempted above that you be able, but will even give the issue with the temptation, that ye may be able to bear it.

On the other side the punishment of the ungodly is continual, as is here declared, for it is said they shall drink continually and swallow up and be as though they had not been. In the hand of the Lord saith the Prophet, is a cup, the wine is troubled, and the wicked shall drink the dregs thereof, and suck thē out. The godly must drink of this cup, but they must drink the upper part, the ungodly they must swallow down the dregs and le •… s of it. These dregs are the torments everlasting, & endless punishments ordained for Satan and his Angels in hell, where the worm dieth not, & the fire is not quenched. On the wicked as it is in the Psalm, will the Lordraigne snares, and brimstone, storm and •… pest this shall be the portion of their cup. They shall be as though they had not been, for their temporal punishment, they shall be worse, then if they had not been, as was said of Judah.

Here then is a lesson for all ungodly persons, Papists, infidels, mur •… erers, who •… e mongers, &c: and all such as receive not the truth, but have pleasure in ungodliness: namely, that, unless they return from their wicked ways, they shall have their portion in this cup and swallow the dregs of GODs heavy wrath and destruction. In the Revelation it is said, that all which receive the mark of the beast shall drink of the wine of the wrath of God, yea of the pure wine, which is poured into the cup of his wrath: and shall be tormented in fire and brimstone before the face of the Lamb, &c. Wherefore let us learn this for our instruction and comfort, that we follow not the wicked to sin for fear of their plagues, but continue in the obedience of the Lord, that we may be sure of that stay and comfort, which is here promised to the faithful. Howbeit if there were no more comfort but this, that our enemies should be punished more then we, it were not enough to countervail the heaviness of the cross, which in the mean while the godly must bear. The Prophet goeth farther and raiseth us up higher in strong consolation, setting before our eyes the infinite joys, which the godly shall e •… e, when being delivered from all afflictions they shall triumph over their enemies.

T HE first sense and meaning of these words is, that the Jews, which should be carried captive to Babylon, should return again to their own land, and destroy the Idumeans. By mount Zion the fortress of Jerusalem, the beauty of Jewry, is meant all the land of Judea, and there by all the people. By these words then but upon mount Zion, &c. The Prophet meant, that the Jews should be delivered out of captivity, cleansed frō their sins become holy & righteous, reposs •… sse their possessions, and by adding that the house of Jacob, should be a fire, &c. and Esau stubble, that they should be kin •… led and burn, and be consumed till none were left alive, and that the Jews with the Israelites should destroy the I dumeans, even as the flame and fire consumeth the stubble till none be left; which the Prophet sealeth with this infallible mark, the Lord hath spoken it.

As it hath been said before, that the temporal things in the Old Testament, are figures unto us of things spiritual: so is there in these words, another further mea ning then that which I have opened; namely, that the Church of GOD shall at length be delivered from bondage, and cleansed from sin, ēdued with holiness, and so recover that everlasting inheritance, which they were deprived of, and that they shall adjudge the wicked & ungodly all their enemies, unto eternal fire, whereby they shall all be consumed. And in this sense is that lively doctrine fully verified, which in the other is not so fully. Wherein as in a picture slenderly shadowing the lineaments, some part only is obscurely expressed. For although the Jews after their return conquered the Edomites, yet were they not consumed as that none of them remained. For Josephus writeth that some leved even at the sacking of Jerusalem to •… indle and set on fire the Jews. Wherefore the especial meaning of this place is, that the Church of GOD shall be delivered from the captivity, wherein it is held, endued with holiness, inherit heaven, whence they were exiled their inheritance, and consume till none of them be left, because the Lord hath said it.

The Church of God therefore, that is, all the godly shall be delivered, the enemies from whom, their sins, the chains and bands, from which they shall be loosed, are the pains and torments due unto sin. These cords are loosed, when we believe and embrace the Gospel, wherein Christ Jesus is preached unto us, who saveth us from our sins, and from the consequents of our sins: and as they who were carried away captives, returned to their possessions, who were content to receive the proclamation of Cyrus; so all such as upon the proclamation of Christ's Gospel, receive and embrace the same, are most sure to be delivered. This deliverance is to return back from Babylon to Jerusalem, that is, from the captivity and slavery of this world, to the kingdom of heaven.

In those, which are thus to be delivered there is required holiness of life. For so also it is said in the gospel, that we are delivered from our sins to serve God in holiness, &c. and it shall be well, saith the Prophet, but to whom? to the just and holy, not the wicked & profane: to such as are careful to perform their duty towards GOD and man, to such as sanctify the Lord in their soul and body. There is a book of remembrance written before the LORD, but it is for them that feared him, & thought upon the Lord there is life for them that seek immortality, and glory &c. Let us then assure our selves, that if we mean to attain deliverance, and the fruit thereof, the repossessing of our inheritance, we must be holy and just, yer we be delivered from the hands, &c. For although it may be, that some of them were not holy at such time as they were dispossessed, yet needs must they be holy, before they can possess them again. Such were some of you saith Paul, but ye are washed; let this then be especially noted of us, that none can receive the crown, but such as fight. The possessions are the kingdom of heaven, w •… ich we possess by inheritance. No Canaanite or polluted person cā enter into the Lord's inheritance, into the kingdom of heavē. And as the godly are delivered, so is there another benefit promised thē, namely that for their sakes the wicked shall be consumed. For it is said, the house of Jacob shall be fire. Where first we may note; the Emphaticall speech, whē he saith, the house of Jacob shall be a fire, when he meaneth, that it shall be like the name of the thing, as it is usual, being put for that, which is Resembled to it. Which indeed were not worthy the noting, but for the fanatical Imagination of Transubstātiation, which they will needs prove, for that it is said, This is my body, whence they conclude, that therefore it is his body indeed. But so might we hence also gather that the house of Jacob, was fire indeed, &c. For all mystical speeches be not like to that of our Savior, yet this is common to them, that the names of the signs are given to the thing signified, & so Christ is called a Vine, his Father a husbandman, his Disciples branches: and if the Papists, had had any occasion to maintain any error on this place of the Prophet, as they have upon that of our Savior, they might hence with greater show have gathered that Edom was transubstantiated into stubble, for that it is in the Hebrew, that Edom shall not only be stubble, but into stubble. For their own Schoolmen confess, that those words of Christ do not prove, that the bread becometh Christ his body.

It is said that the godly shall cōsum thē, &c. Which is also meant when it is said that Christ shall Receive his chosen to judge the world, which is not only meant of the Apostles, but of all the Saints. As S. Paul saith, know ye not that the Saints shall judge the Angels, the wicked Angels. God indeed is he who judgeth, but because he worketh it for his chosen sake, they are said to do it. As it is said that whatsoever is done to one of the little ones, is done to him, and whosoever Receiveth the Apostles Receiveth him, because this is done for his sake. So that it is attributed to the godly, which GOD doth for their cause. As it is in the commandment, honor thy Father &c: that thy days may be long. The words are, that they may prolong thy days. That is, thy parents, not as though they could do it, but for that the parents pray to GOD, for the prosperity of their obedient children, which they therefore are said to work, because God for their sake doth it: In the 16 of Luke, we are commanded to make us friends of the unrighteous mammon, that when we have need, they may Receive us into their habitations: not as if the poor and needy whom we help, should do it, but for that GOD for their sakes doth it. Even so is it here said, that the people of GOD should consume their enemies, because God would do it for their sakes, which is gathered by the Apostle, that our God is a consuming fire.

The last point which is the seal of all is this, the Lord hath spoken it. This is the only ankerhold indeed in all tempests. For if we would lean on the words of man, let us remember they are liars. Flesh and blood is not sufficient to assure and strengthen us; but only the word of the Lord, who performeth all that he saith, who is not as man to lie, nor as mortal man that he should repent, shall he speak, and not perform? For so certainly as he cannot deny himself, so certainly will he perform, what he saith. Which his name 〈 in non-Latin alphabet 〉 that he here useth confirmeth unto us. As he saith to Moses I have appeared to thē not in my name 〈 in non-Latin alphabet 〉 but in my name Jehovah, which is he that maketh his promises to be: and so would he then be called, for that he would then make good the things which he had before promised. In like manner let us remember, that he hath appeared unto us in his name Almighty, in the works of his creation and regeneration, but in his good time he will appear to us in his name Jehovah, and most certainly perform all his promises.

O F these three verses, the two former are diverslie translated & expounded by reason of the diverse significations of the words. And the difficulty seemeth to be such in my eyes, that I dare not take on me particularly to avouch the meaning of the Prophet in each word, but submitting myself to your judgments, & to any, that shall yield reason of any other exposition. I will impart unto you, that which in my opinion see meth most likely. Which is that, which agreeth with the circumstances of the text, and general drift of the Prophet. Which is evident by that which hath been set down already, and that which is afterwards added in the last verse. So that we shall not greatly err, if in in this or that particular word we hit not on the particular meaning of the Prophet, so long as we keep the general doctrine without error.

It hath been said before, that the seed of Jacob. should possess their ancient inheritance, and destroy their enemies. These points are here again handled, but so that it is promised they should not only repossesse their ancient right but also much more by extending the bonds and limits of their possessions every way.

The land of promise is so situated, that it hath on the South the land of the Idumeans, called here the mount of Esau; on the West a low plain, which was the country of the Philistines; on the North lay Ephraim and Samaria, and on the East, Gilead, &c. as Joshua the best Geographer hath taught us. The meaning is then that look how far the borders of their dominions in former times extended, so much should they repos sesse, yea that they should stretch out farther on every side, and possess much more. Samaria is here mentioned, with certain shiers as it were on the north, because of the difficulty which seemed to be in winning them, for that the king of Assyria having taken Samaria and led away the people captive, had peopled that city and the country about with many strangers. And for the like cause it may seem that Benjamin is here named, for that being little and seated among many enemies, they were in greatest danger to be dispossessed, &c. had they not received this pro mise, that evē their borders by the seed of Jacob should be inhabited. Now whereas they were divided into two people Israel and Judah: the Israelites were carried away captives by Shalmaneser, and Judah by Nebuchadnezzar. Wherefore in the words following, the promise is made unto both, laying down the borders of both the kingdoms, &c. This being laid down followeth the other point of the destruction of the enemies. Savior's shall come up to mount Zion to judge the mount of Esau. Where by the name of (Savior) the rules and governors are meant: for to judge, is to rule and execute judgment in right of the oppressed, as it is commonly used in the book of Judges. And this they shall do by coming up to Zion, the strongest fort in Jewry. Finally the kingdom (it is said) shall be the LORD'S: to note the happy state of the faithful, having such a one for the governor, so mighty and therefore able, so merciful, and therefore willing to keep them safe from all evil, and to participate with them all good things.

The performance of all this was in part represented by the bodily restitution of Judah and Benjamin, when by proclamation of Cyrus, Zerubabel, Joshua, &c. came and built Jerusalem; and continued by Judas Macabeas, who judged the Edomites, and so are these called Savior's, where notwithstanding GOD doth this by them his lieutenants, as he also said to Samuel, they have not refused thee, but me. But this fully performed and perfected, in the deliverance of our souls, by Christ who himself preached to the lost sheep of the house of Israel, and then by his Apostles, sent from mount Zion into all the world, and so were Idumea & Palestine, &c. subjected, when all were joined to make one flock. As also the kingdom is Christ's, king of all kings & Lord of all Lord's, of whom the Angel said that he should reign forever. And out of controversy, the Prophet meant not so much the former bodily as the latter spiritual deliverance, and restitution; even as the event plainly shown. For although that the men of Judah returned, under Nehemiah, &c. yet the people of Israel were never so restored; so that assuredly we are to think that by corporal benefits, spiritual blessings are signified. By the Jews and the Israelites, the spiritual seed of Abra ham; by repossession of Canaan, the possession of the graces of the holy Ghost. A mystery touched before, and to be had in remembrance for the better understanding of Moses and the Prophets; For it pleased GOD by lively figures to foster the expectation, which his people had of Christ. Joseph and Sampson, the one a Nazarite of his brethren, the other for his brethren, figures of Christ, who should come out of Nazareth, as the Evāgelists show, sold by his brethren as Joseph, slain for their salvation, as Sampson. Blood on the posts. Angel must not touch those that are marked with Christ's blood. The high Priest with all his ornaments, figures of his redemption, as the Apostle to the Hebrews showeth. Serpent exalted. Christ raised on the cross. the sting of the Serpent, & dragon in the Reve. shall not hurt us, looking on him that saveth us from all our sins. For as Moses brought the Israelites to the border of Canaan, and sight of it, but none except Joshua could bring them into possession of it: so the law may show us, the blessings and promises of GOD, but Christ by his gospel maketh us enjoy them. So David's stone refused. Jonah in the belly of the whale, & his torments, Christ's death and resurrection. And even so these things here handled are by the Apostles expounded of Israel and Judah according to the faith. That place of Isaiah 9. Zebulon and Nepthalie, Mat. 4. when the light of the truth shone amongst them. That which is in the last of Amos, James, 5. Acts, 9. applied not only to Israel, according to the flesh, but according to the spirit also. In the place where it was said ye are my people, fulfil led in Christians, when they are called the sons of GOD. As James, Paul, Matthew expounded those, so we these. Namely that both the Jews & Gentiles chosen to be the people of GOD, shall repossesse that, which was signified by the land of Canaan, of which we were deprived by our own sins. Which opinion is diligently to be marked against the frantic dreams of Jewish Rabbin's, who dreaming their men that now live, to be they who should be thus set in possession, do not expound that which here is said of such as were led captive, of them that Shalmaneser and Nebuchadnezzar, led away, but of those that Titus in the destructiō of Jerusalem made captives. And because they saw themselves since dispersed through diverse parts of the Empire, by Canaan they say is here understood Germany, by Zarephath, •… rance, and by Sepharad Spain. And so when it is said they should possess the South side, and the plain, they say is meant, that they shall not have the hills which are not for tilling, but the plain and bottoms of the hills.

Against which peevish exposition we need not say much: only we may note, that it cannot stand with the circumstances of the text. For when it is said this host, it is evident that he spoke of his own time, that is, of such as presently were here carried into captivity. 2. Zarephath is elsewhere in Scripture, 1. King. 17. Gen. 10. set down for the border of—as for that which they allege out of a tradition, that with thē the names signify these countries—so deserve they to be blinded that believe such dreams. For they say that when Joshua expelled the Canaanites, many of them fled into Germany, whereas in the 1. 2. 3. of Judges, it is said of such as were not slain, that they remained in this and that tribe. 3. Where here the Prophet speaketh of Judah and Jerusalem, as of two distinct parts, it is manifest that Titus only led away them of Jerusalem. For the Israelites after their captivity by Shalmaneser were never restored. 4. Where they add that Zepharad being a proper name cometh near to the name wherewith they call Spain, it is plain that although the Chaldee Paraphrast expoundeth it as a proper name, yet is not the name of Spain, and it might be the name of some place then known, that now is not. But the Hebrew word may be taken for a common name, signifying as much as a bond or limit of dominion, being made of two words, which have that signification. But these be like the dreams of their Ancestors, of the sitting at the right and left hand in the kingdom, and of the Chiliasts, and Mahomet, whose bliss they say shall be to pamper up their bellies, &c. But the Prophet meant spiritual blessings, the joy of the faithful in the service of GOD, and glory of the Saints: which was begun by Christ at his first coming, is continued by his servants till his latter coming, which shall be then perfected. John saw scaled, not only of the twelve tribes, but of all tongues. A point to rejoice in. as 13. Acts, the Gentiles were glad and glorified the word of the Lord. By this means the true Israelites are admitted to partake of the twelve tribes, and of those trees that grow on both sides the river.

The means by which all this shall be accomplished is lastly set down by Savior's coming up to Zion. This in figure was performed, when Zerubbabel with the rest came up from Babylon to build Jerusalem, these which restored that city and temple are called Savior's, as in truth such as restore us to our ancient inheritance, &c Properly indeed none, but GOD can be called a Savior, as in Isaiah and Hosea, I even I & there is no Savior besides me: but he is so called as a principallagent, men as ministerial instruments. So the name of Jesus proper to our Savior, because he should save his people. Otherwise Paul exhorteth Timothy—for so shalt thou save thyself and them that hear thee: so all the ministers of the gospel: yea all Christians after a sort are called Savior's; as James, 5. If any err from the truth, & another convert him, let the same know that he shall save a soul from death, and cover a multitude of sins. Which is understood of everyone, that by admonishing another keepeth him, or withdraweth him from sin. Some save with fear, pulling them out the fire of Jude. Which is the duty of every Christian man, For that is a question worthy of Cain, am •… the keeper of my brother? There should be such a care in us towards our brethren as was in Joseph, who not only dealt with his father for them, but counseled thē not to fall out by the way. Would to GOD we had many Joseph's, and few Cain's, who when they have murdered their brethren, demand whether they are their keepers. Now if this be required of all, how much more of Ministers, into whose mouth the word of salvatiō is put. For which cause Timothy is expressly warned to continue in exhortation, &c. for so he should save himself and his hearers... if he do not exhort, &c. and continue therein, he is no savior but a destroyer. The condition of his own salvation is this, if thou do thus thou shalt save thyself, else not. Let thē then which are in that place, which Timothy was in, consider to what they are called, even to teach and exhort, & that not only all in general, but every particular wicked man. As GOD giveth in commandment to his Prophet. If thou tell the wicked man, if not, his blood shall be required at thy hand. What then shall become of such watchmen, as either cannot or do not warn, of the unlearned that can only read, and not teach, of dumb dogs, that cannot bark, non residents, who teach not at all, & though they preach their Quarter sermons yet are not such as perform the commandment of Paul to continue. But such Shepherds shall have their portiō with goats, and not with the sheep. Both the blind, and the blind guid shall fall into the ditch.

They also who are to be taught are here to leatne their duty. For if none can be saved, but such as cal upon the name of the Lord, and none can cal on him that believe not, and none can believe unless they hear. it is evident, that if we will be saved we must hear. 2. Kin. g 4. The Sunamite telleth her husband, that she would go to the mā of GOD, he asketh her what she will do, seeing it was neither the sabaoth, nor new moon. Whereby we gather that it was the use of this good womā, at such time to resort to Carmel where the Prophets did then use, to instruct the people in faith & religion. There be few women amongst us like this Sunamite, she went certain miles, these will not walk a few paces, to hear the same doctrine which she learned. As for the men of this City, neither will they take the pains to come; I would they did provide that the mā of GOD might come to thē: or that there were in thē that love to God's Ministers which was in this woman who provided for Elisha, a chamber, a bed, &c. that whē he came that way, he might come in and abide there. It was said that this matter was in good forwardness, but is hindered, if so be it be, I must say as Paul, O ye foolish Galatians who hath bewitched you that having begun in the spirit, you would now be made perfect by the flesh: made you such account of your hogs, that for them you request Christ to depart from your coasts.

We should here speak of the second effect of GOD'S word, whereby it is a savor of death in them that perish, whē it is said, they shall judge Esau. But of this hath been spoken heretofore. It remaineth then to say somewhat of the last point, which is of God's kingdom, whereof I need not speak, because we are taught daily in our petition to say, thy kingdom come. Only consider what a happiness it is to be of that kingdom. If the Queen of Saba thought Solomon's servants happy, that had him to rule them: how much more they which have a greater then Solomon, Christ Jesus, the Lord of Lord's, and king of kings! Wherefore we are willingly to submit ourselves to his commandments. GOD forbid any of us should say, why should this man reign over us? No greater selicitie then to be under his gracious, peaceable, and righteous government. For if we feel some taste of comfort in the government of Q. Elizabeth, what and how great shall we enjoy under him? Which the Lord in goodness make us partakers of.