The prophecie of Obadiah opened and applyed in sundry learned and gracious sermons preached at All-Hallowes and St Maries in Oxford by that famous and iudicious divine Iohn Rainolds D. of Divinity and late president of Corp. Chr. Coll. Published for the honour and vse of that famous Vniversity, and for the benefit of the churches of Christ abroad in the country, by W.H.

THE PROPHECIE OF OBADIAH.

OBADIAH 1.

1 The vision of OBADIAH. Thus saith the Lord God a∣gainst Edom; we haue heard a rumor from the Lord & an Ambassadour is sent among the heathen: arise, and let vs arise vp against her in battel.

2 Behold, I haue made thee smal among the heathen: thou art vtterly despised.

BEfore I come to the exposition of the Prophets words, I thinke it convenient to shew vnto you the cause, why leaving the epi∣stle of Peter, which I had in hand, I haue taken vpon me to handle this Prophesie. Saint Peter ha∣ving testified, that the Gospell of Christ, was the truth of GOD, preached to men for the salvation of their soules, exho•…•…teth them, that, not withstanding the fury and malice of the wicked, which had set themselues against the same, they would per sist in the do•…•…trine and truth, which they had learned, to embrace the same fait•…•…fully, and expresse the force and fruit thereof effectually in their life and conversa tion: and that in generall, to fly from evill, a•…•…d follow that which was good, and in particular towards GOD,

and man, especially Subiects to honour their kings; ser∣vants to obey their Masters; wiues, husbands; children, parents. In all which, that their endeavours might not be hindered by enemies, he exhorteth them to patience and constancie: And finally beseecheth the Elders & Pa stors to feed the stocke of CHRIST committed to their charge, as the principall meanes to bring thē to their duety, and to establish them in grace vnto the ende. Now in expounding these things I came to the dutie of subiects, wherein I declared, that the Princes recei∣ved the sword and supremacie, over all persons; & it fol∣lowed that afterward I should shew, that it was also in all causes. But because, since that time it pleased GOD to call me to proue 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 con∣cerning the duties of servants, wiues, Parents, for that there are very few such come hither, least I shoulde preach to them that were absent, I thought that part might conveniently be omitted. Wherefore the last point remained which was concerning the enimies of the Church, whom for that the LORD will most cer∣tainely destroy, we must haue the greater patience to •…•…ndure and continue in the stedfastnes of our professi∣on. For which cause also he exhorteth the Pastors dili∣gently to feed and tend vpon their slocks. Which mat∣ter being right necessary for vs 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 conti∣nued place: I chose this Prophesie of OBADIAH, where

this thing is handled orderly & iointly; namely in the 16 first verses the destructiō of the enemies of the church & in the fiue last the salvation therof by the ministerie of the Pastors: whom in the last verse he calleth Savi∣ours, for that GOD by their Ministery worketh the sal∣vation of his people. And this also haue I the rather chosen, because I may vse Peter as an Interpreter of the Proph•…•…t, whereby comparing them togither, the one may giue light to th'other; that so being built on the doctrine of the Apostles & Prophets we may grow vp into that building, whereof Iesus Christ is the chiefe corner stone.

The Title, The vision of OBADIAH.

Whence we gather the commodity and excellen∣cie hereof by the Matter, and Author.

1 The matter is tearmed 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 certainety, as though they had presently seene before their eies the things which they foretold. And the Lord, not onely by visible sights, as he did to Ezechi∣el, Daniel, &c: at sometimes, but also very often by his word without visible signes, is said to haue delivered these visions, for so is he said to haue spoken to Abra ham in vision. I am thy great reward. The words which Esay saw, &c: & of this sort is this vision. That is, a doct∣rine Revealed from GOD, no•…•… by sight, but by word only.

2 The Author is supposed of some to be that O BADIAH who was governour of King Achabs house who hid the Prophets of the Lord. But by the

circumstances, especially by that in the 11. verse, it see∣meth * 1.1 not to be he, seeing mention is made of the ta∣king of Ierusalem, which was 800 yeares after Achab. But whether it were the same, or another of that name, whether hee before in the spirit saw, or after∣wards spake by experience: It sufficeth vs, that he was the Minister of the Lord, and servant as his name im∣porteth, and that these prophecies came not by the will of man, but holy men of God spake, as they were moued by the * 1.2 HOLY GHOST. And for our parts, though w•…•… know not the earthen vessel, wherein this treasure was enclosed, yet let vs b•…•…ing faithfull and humble hearts to the re∣ceauing and imbracing of the same, for he was but the messenger, the message was the Lords.

Edom, otherwise called Esau, conceaued a deadly hate ag•…•…inst Iacob, because he had got from him, first the prerogatiue of the birthright, & then the blessings: which rancor and hatred descended vnto the children and seed also of Esau, so that when the Israelites their brethren would haue onely passed through their land, they would not shew them such mercy, but gainstood them: and when the king of Babylon had taken Ierusa∣lem, & spoiled it, they set the worke forward by what meanes they could, calling on them, as it is in the Psa. Ra•…•…e it, rase it, even to the foundations. Wherefore the * 1.3 Lord comforting his people, with promise to execute his iudgement on such as had persecuted them, na∣meth Edom as the chiefe amongst them. Now where he saith, I haue made thee small among the heathen, Hee speaketh of a thing to come, as though it were alrea∣dy

past, to signifie the vndoubted certainetie thereof, and so it is expounded in the 10. verse, Shame shall cover thee. Now, because the meanes hee would vse, is warre raised against them by nations confederating together, the Prophet openeth it, as though it were in doing; GOD hauing revealed it to his servant: for here is an Ambassadour sent from one nation to another, to stirre them vp against Edom, and mention is here made of a full and perfect destruction.

Here note three things.

• 1. Witnesses, O•…•…ADIAH and the Pro∣phets; we haue heard, &c.
• 2. Meanes, Heathen raising one an∣other to warre.
• 3 Event, An vtter destruction of land and country.

One point, which wee are to marke for our instruc∣tion, 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 neces∣sary for such, as are teachers in the Church, that the words, which they must teach, must bee wordes of the Lord, that as Peter commandeth, who so speaketh, may * 1.4 speake as the words of GOD And thē is it needful for t•…•…e hearers, that they beware how they receaue any thing for the ground of faith, but this word: Nothing for assu∣rance of building but this rocke. He is like to a wise man * 1.5 that built his house on a rocke, who heareth the wordes of Chr•…•…st, and keepeth them, and one is our master e ven he And for the teachers, goe and teach those things whi•…•…h I haue spoken. This is Christ his lesson both to * 1.6

hearer, and teacher, and his promise we see is tyed only to this word. This is the ground whereon wee must * 1.7 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 sticke, this must be our only Rocke and staie.

In the first booke of the kings, mention is made of * 1.8 a man of God, who was sent to preach against the I∣dolatrie at Bethel. He came thither, & did the message, * 1.9 crying out against the altar, according vnto the word of the Lord. The king first threatned him, and after al∣lured him to come and dine with him, and receiue a re∣ward. * 1.10 But the man of GOD answered the king that though he would giue him half•…•… his house he would not; for that hee had Received worde of the Lord against that. * 1.11 When he was departed from the king, there meeteth him an old Prophet, he willeth him to come home and eat * 1.12 bread with him, he denyeth, telling him, what word he had received of the Lord. The old Prophet replyeth, * 1.13 that he was a Prophet also, and that an angell had spoken to him, by the word of the Lord, & bade him bring him * 1.14 againe. The Prophet yeeldeth and leaveth the word, which he heard the Lord speak, to beleeue an old pro∣phet. But for this cause, because hee obeyed not that commandement which he heard of the Lord, he recei∣ved this answere that his body shoulde not come into the * 1.15 sepulcher of his Fathers. And when he was departed a Ly∣on met him, and slew him. This is a good lesson for vs, * 1.16

that when we haue once learned the will of GOD, we go not out of our way, wee leaue not this worde though Prophets, ancient Prophets, yea such as tell you Angels from heaven haue taught them, yet I saie * 1.17 that wee leaue not the word of the Lord to goe with them. Now many tell you of these things, Fathers, an∣cient 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 yeares, godly in religion, for he came not vp to wor∣ship at Bethel, faithful, for he beleeved the prophecie sent by God, & had a care to be buried by the Prophet; yet whē he said that an Angel had spokē to him, he ly∣ed, wherby we see that prophets, old &c: may deceiue; for each man is a lyar. So that wee haue none assu∣rance, but of them in whom the holy Ghost spake, & that were guided by him, and they are alone to be our foundation. Wherefore whōsoever the Lord sendeth to Bethel to preach his truth against sinne, and heresie, * 1.18 let him not relie 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 * 1.19 Roaring about, seeking whom he may pray vpon, meet thē and rent them in pieces, when there wilbe none to de∣liver them. But you that are appointed messengers to foretell, or rather to tell of Reformatiō already made, * 1.20 husbandmen to sow the seed in the Lords ground, Em∣bassadours to do the Lords messages, Stewards to mini∣ster food to his houshold, captain•…•…s to fight the Lords battailes; Remember that the word of GOD, is the on∣ly

seed, which you must sow, milke which you must * 1.21 giue meate which you must divide, and sword where with you must fight. Which I speake not, as though it were not lawfull to vse the benefit of that, which is taug•…•…t by Fathers or Philosophers; for I know, that the Apostle is said to haue sanctified those sayings of the Poets in the Acts, Corinthians, Titus: but for that, he on∣ly * 1.22 alleadgeth the Prophets to them that beleeved the Prophets; and these proofes they vsed not as necessa rie proofes, but probable arguments against thē, that gaue credence thervnto. Even as though in this mat∣ter we shou'd alleage against the Papists, not one of thei•…•… Poets but their chiefe Prophet and captaine, A∣quinas teaching, that the canonicall Scriptures are only of necessitie to proue, &c. & againe, that he who goeth * 1.23 about with other arguments to proue the truth of Christian Religion, maketh it ridiculous. And yet is the ground of their divinitie in the points, wherein they dissent from vs; This saith Augustine, Chrysostome, Da∣mascene, this saith Aristotle &c. But seldōe come they with, this saith the Lord. Wherefore by t•…•…eir owne mout seeing they bring not rat•…•…ones congruētes, they make Christian fai•…•…h ridiculous. And for vs, what •…•…aue wee to doe to fill our pulpits with mans words, as though they were the ground of our faith. Loath we * 1.24 now the heav•…•…nly •…•…anna, and •…•…esire we to returne to the 〈◊〉〈◊〉 of Egypt? Remember wee 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 enlightned, 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 haue we a commandement to teach. Then this ought to be as fire in our bowels, to enflame vs to teach, and in others, with reverence to heare and attend to it, and vnlesse we knowe this, wee haue not learned the very principles of Religion. But let vs, that are brought vp in his Church, bee content to bee fed with this food of Angels.

The event is; That he should be made small: the ful∣filling whereof, is mentioned by Malachy. I haue made * 1.25 his mountaines wast, and his heritage a wildernes for dragons. For, though after Malachy, Idumeans dwelt there, yet since is that of the same Prophet fufilled: They shall build, but I will destroy. Now when wee see things so lōg before told of, in their due time fulfilled, this must be a ground, & stand for our weake faith con∣cerning things to come, as the last and eternall iudge∣ment: that, as we haue seene the particular iudgemēts fulfilled on Edom, Ierusalem, &c. wee assure our selues, that what hath passed from the mouth of the Lord, * 1.26 shall most certainely come to passe Gen. 41. 32.

Now as the Apostle writeth, the things which were written before, were written for our learning, &c. For as * 1.27 he saith in another place, the examples of the punish∣ment of the Israelites, are for our vse, on whom the ends * 1.28 of the world are come, that wee lust not as some of them lu∣sted, neither commit fornication, neither Idolatry, as some * 1.29

of them. Even so these things wil serue vs for example: * 1.30 for those are Israelites, that are of the faith of Israel, & the Edomites are all the enimies of the Church. Where∣fore let vs assure our selues, that as certainely as GOD threatned destruction to Edom, so surely will he powre it on all our enimies. The Papists are the Idumeans, elder brethren. as they say; though they disdaine to be called our brethren, yet are they our brethren, as Edom was the Israelites. And they haue dealt with vs, even as the Idumeans dealt with the Israelites. When that * 1.31 we would haue entred into the land of promise, they haue withstood vs with all their might, and hauing, as they say, the keyes of knowledge would neither enter them. selues, nor suffer others that would. Againe, when the * 1.32 Church was afflicted by the king of Babylō, they were at hand to set the worke forward, and to cry, rase it, rase it, even to the foundations. Now let vs remember the * 1.33 words of the Apostle, that God can recompense, to those * 1.34 that afflict vs, sufficient recompense; and if wee see it some way recompensed, & some measure of his iudg∣ments fulfilled vpon them, let vs blesse his name, who revengeth the bloud of his servants, & assure our selues * 1.35 that he wil not cease from this work of his hands, but, as it is said in Amos, that his people should possesse the * 1.36 Remnant of Edom, as Peter also speaketh in the Acts, so no doubt are there many among these children of E∣dom, that shall inherit with the Lords people. But they also must be destroyed: or rather the errors must be de∣stroyed, that they may bee raised, their heresies put to flight, that they may be recalled, and, as the Lord hath

promised to consume Antichrist, so shall these heresies * 1.37 be destroyed by the breath of his mouth. But bee not a f•…•…aid though heresies abound, and though Iordan o∣verflow * 1.38 in the midst of harvest; for at his time Iordan * 1.39 shall retire, and keepe himselfe 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 haue heard, not naming himselfe alone, but others. With this we are to compare a place of Ieremy spea∣king * 1.40 of the same matter, saying, I haue heard. This Iere∣my spake before the destruction of Ierusalem, 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 neede not here to stand on that point to shew vnto you the con∣sent of the Prophets, and Apostles togither, vsing the ve∣ry same words; as of Amos and Iocl, Micha and Isaiah, * 1.41 Iudas and Peter, &c: But I hartily wish, that we would all learne to speake one thing, that there may be in vs, * 1.42 as the Prophet speaketh, one heart, & one wa•…•…e. At least that the Prophets would remember, that, by these ex * 1.43 amples of the Prophetes, and messengers of the Lord, they might say, we haue heard a message from the Lord. For the time is come, that wee had neede to cast our selues in a ringe and cleaue togither, that we may bee the stronger against our enemies.

As touching the meanes, it was battel raised of the heathen by mutual consent, sending amb•…•…s from one to another to stirre them thereto. So you see that

to overthrow Edom a battel is necessary, and ambassa∣dours must be sent: for when a strong man possesseth the house. there is need of a stronger to cast him out. Christ Iesus is our captaine generall, and prince of the armie, and all f•…•…thfull men are his souldiers. The Prophet speaking of our battell, which we are to fight vnder * 1.44 our captaine, saith, thy people shal be ready and willing in the day of battell, al the servants of God, shalbe in a rea∣dines, most willingly to sight the Lords battels. But a∣las! where is this readines? where is this willingnesse, which we are to shew, having to fight dayly against (not outward) but inward enemies? who hath put on that complete harnesse, which the Apostle ministreth vn∣to * 1.45 him, therewith to strine against spirituall wickednes even in high places?

The ambassadours, who are to raise the souldiers to battell are the servants and ministers of the Lord. Now * 1.46 how can they preach, vnlesse they bee sent? They there∣fore are al sent, that are his ambassadors. The Apostle testifieth, that there are ambassadours for Christ, as though GOD did beseech vs through them, they pray * 1.47 vs in Christs steed to be reconciled to GOD. This was indeed an ambassage of peace with him, but conse∣quently of battel with his enimies. For the same cove∣nant hath he made with vs, that he made with Abra∣ham, * 1.48 namely, that all his Friends should be ours, and all his enimies, ours. Wherefore we must be at warre with Sathan, and all his Angels. Here, let them who are cal∣led to this function, remember to do his message, and to raise vp his people against his and their enimies.

These ambassadours were sent to the heathē, some to this nation & congregation, some to that, having par∣ticular people allotted, on whom they should call: o∣thers there were sent in generall, to every nation, as * 1.49 were the Apostles: and they, as they most faithfully in their owne persons exercised this function, so haue they exhorted vs to execute the same charge, com∣mitted to vs, with the same diligence; and hereto be∣longeth that exhortation of Peter vnto the Elders for the feeding and instructing of Gods slocke.

But how farre are we from this care? And how * 1.50 many either preach not, neither feed not at all, or feed * 1.51 not such, to whom they are sent. Ionah was sent by the Lord to preach at Niniveh, but he prepared himselfe to go to Tarsus; the ship wherein Ionah sailed was trou bled, and he knew it was because of him. Wherefore * 1.52 he bade them to cast him into the sea. Tarsus was a * 1.53 famous Vniversity in Cil•…•…cia as Strabo writeth, and for some respects preferred before Athens. Ionah woulde * 1.54 not go to Niniveh, but would go to Tarsus. Yee see what I would say, or rather, what I would not say. Are there not many that haue beene sent to Niniveh, but would go to Tarsus? The ship of our common wealth hath beene troubled and tossed with rebellions and conspiracies: I may say truely, that a great cause there of hath beene, for that Ionah sent to Niniveh, would needs go to Tarsus. But would to God there had been in them that zeale of Ionah, to haue beene touched in conscience with the remorse of their sinne, and con∣fessed the same, and haue desired to haue beene cast in

to the sea. Yea happy were they, if they were cast into * 1.55 the bottome of the sea never to rise vp againe, rather then that one of those little ones, of whom thousands are perished through them, should haue miscaried. Wherefore I beseech you in the name of Christ, & by that duty and loue, which you owe him, if there be a∣ny care in you, any feare of his name, that you woulde go to Niniveh whither you are sent; and though Tar∣sus be a famous Vniversity, yet seeing GOD hath sent you thither, that you would arise and go to Niniveh.

As for vs that remaine in Iurie, let vs arise against her to battel: against Sathan and his angels of darknes, against the power of darknesse, those principalities and powers, and spirituall wickednes, against our owne * 1.56 lusts and concupiscenses, against the old man and law of our members; for all these are enimies to GOD and enimies to vs, and against all these must we rise vp to battel: As also against al errors and heresies which fight * 1.57 against the truth. Against these let vs arise, and let vs rise vp against them to battel. For it is not now a time for vs to say with Solomons sluggard, a little slumber, a little solding of the hands togither, least poverty come vp∣on * 1.58 vs, is one that travaileth by the way, & necessity as an armed man. There is great necessity in it, for the Idume∣ans * 1.59 are even within vs, we haue no neede to folde our hands togither, but rather to rise vp with that good 〈◊〉〈◊〉, who ariseth whiles it is night, & giveth the por∣tion to her houshold, and the ordinary to her maides. * 1.60

In the book of Genesis we read, that Abraham hard, that his brother was taken by his enimies: wherevp∣on

he brought forth of them, that were borne, and brought * 1.61 vp in his house, 318 and pursued them, and that he and his servants divided themselues by night and smote them, & brought againe his brother Lot. Our brother Lot, nay many of our brethren are taken and caried away, but they are not yet so far gone, but that, if we make hast, they may be recovered. And if ever it behoved Abra∣ham to arme his houshold, it is now time. Yee that are in the place of Abrahā, arme thē, that are brought vp in your houses, to the bringing backe of our bre∣thren. Arme them and your selues with that spirit of Abraham, with that brotherly loue and care over o∣thers. I cānot say to every one of you as is said to him in the Poet,

Nate Ded potes hoc sub casu ducere somnos? * 1.62

But I say to each of you, Nate Deo potes hoc sub casu du cere somnos? And so much the rather for that the dan∣ger was but neere him, but it is within vs. Wherefore let vs vse the sword of Gods word, against these eni∣mies. And cursed be the man, that withdraweth his sword * 1.63 from bloud. I meane not, to flay the person bodily, but I speak of the spirituall sword, & of the spiritual slaugh∣ter, to kill their errors, to slay our wicked and vngodly * 1.64 lusts, and mortifie the body of sinne, which we beare a∣bout with vs. Which the Lord grant that each of vs may doe.

VERSE 3. 4.

3 The pride of thine heart hath deceived thee, thou that dwellest in the cleftes of the rocks, whose habitation is high; that saith in his heart, who shall bring me to the ground?

4 Though thou exalt thy selfe as the Eagle, and make thy nest among the starres, thence will I bring thee downe, saith the Lord.

THE Prophet, having shewed in the former verses, that GOD would bring to passe the destru∣ction of Edom, by nations stirred vp against them, sending messen∣gers from one to another, to rise vp against her in battel; doth in this place refute a reason, with the which they were prepared to come against this Judgement of GOD. For whereas the land of Edom was mount Seir, a countrey full of Rockes, their cities were strong, situated on hils, or amongst hils, seated vpon rocks & by nature mightily fortified, for which cause they imagined, that it was impossible to con∣quer them; this conceipt of theirs the Prophet doth

here open and reproue, saying, the pride of thy hart &c. Wherefore in few wordes hee saith thus much, GOD will destroy thee, notwit•…•…standing thy great strength; which hee hath confirmed by the infallible worde of GOD. Hererevnto they opposed the fond and vaine imagination of man: for they said, who shall bring me downe to the ground? Because I dwell in the Clefts of the rocks, and am strong on the high mountaines. This cō∣ceipt is said to proceed from pride of heart; thereby be∣ing advertised, that notwithstanding their vaine con∣ceipt of defensed places, as though by reason of them it were impossible they should bee 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 downe, is amplified by comparing their defences to the neast of an Eagle, * 1.65 which is wont to be builded aloft in the top of high & craggie mountains, as Aristotle also writeth. And whē hee saith, that though their neast were made among the starres, by the hyperbole he signifieth, that nothing should hinder, but he will subdue them; The Lord tel∣ling Edom, that, though hee make his neast never so high, yet he will fetch him downe, and therefore will also destroy him, though he dwell in the Cleftes of the Rockes.

And although these things were proph•…•…cied against Edom. yet were they deliuered for instruction to Isra∣el Wherfore it seemeth, that hee turneth the person; for hauing s•…•…id before in the second person, I haue made thee small; the pride of thy heart; hee 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 terrour 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 wee, if wee hold fast vnto the end, the confidence, and the reioycing of the * 1.66 hope. These things then are written for our learning, & comfort, that wee should bee neither puft vp with a vaine opinion of any gifts in vs whatsoever: neither yet discouraged with any feare, though the Idumeans dwell in the Cleftes of the rockes, and say in the pride of their heart, who shall bring vs downe to the ground? For though they exalt themselues, as the Eagle, and make their neast among the starres, yet thence will the Lord bring them downe. Pride goeth before destruction, and a high mind before a fal. Wel may the wicked for a while * 1.67 flourish as a greene bay tree, and draw forth their sword against the godly, but their sword shall enter into their owne bowels, and they shall be rased out, that men shall * 1.68 say, where is he? or with the Prophet, This is Pharaoh. Ezek 31. 18.

The Iebusites, that held the fort of Zion, so trusted in * 1.69 the strength thereof, that the blind, and the lame said, David shall not come hither. So sure thought they them selues, that, though there were none to defend it but blind and lame, yet were they safe enough: yet behold GOD brought them downe, and that which before was the strongest against David, became the strongest for him.

The king of Babylon, who said hee would ascend vp,

and set his seat by the st•…•…rres, receaued this word from * 1.70 the Lord; How art thou fallen thou Luc•…•…fer, sonne of the morning? Which place many vnskilfully apply to the fall of the Prince of darknesse, but that name is in no place of Scripture giuen him, but is here attributed to the king of Babylon, who shone as the morning starre in beautie and glory. So that those, which before mar∣vailed at his power, did after wonder at his f•…•…ll.

Tyrus shone, as a Cherub in the garden of Eden, but * 1.71 when he had defiled his sanctification by the multitude of his iniquities, it was threatned him by Ezechiel, that he should be cast to the ground, that a fire from the midst of him should devoure him, and that hee should be brought to ashes in the sight of all that beheld him.

It seemed impossible to the Iewes, whé our Saviour told them thereof, that the glory of Ierusalem should * 1.72 be brought downe; for which cause it was laid against Stephen as an especiall matter, that he should say that CHRIST would destroy that place: yet was not that generation passed, before it was made an heape of * 1.73 stones, the temple rased, and not one stone left standing on another.

And what shall I speake of the latter Babylon, which in like sort persecuted the faithfull Christians, as the o∣ther did the faithful Iewes? How did she lift vp her self, and saie, who shall bring me downe? Who was wor∣shipped as a goddesse; and the citie called Vrbs aterna, as appeareth by writers, grounding themselues with all on that oracle of the Poet,

Imperium sine fine dedi. * 1.74

Was it not taken, burnt, and laid wast by t•…•…e Gothes & * 1.75 〈◊〉〈◊〉? By which examples of the Iebusites, the kings of Babylon, •…•…d Tyrus, the cities of Ierusalem, and Rome, we see this, which is spoken by the Prophet of the Idu∣means, 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 Ierusalem even to the ground & foundation: I meane to the state of the Papacie, in which is revived the I∣mage of the former beast, but much more liuely re∣sembling, * 1.76 not only the cruelty, but the pride also of E∣dom, for neither the Iebusites, nor kings of Babylon, or Tyrus, nor Iewes come so neere, as they, being parta∣kers with vs 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 signe of circumcision,) were chiefe enimies vnto Syon: even so the state of the Papacy (notwithstanding the sacrament of baptisme) are chiefe enimies to the truth of the gospell of Christ, which proceeded out of Syon.

For these also haue their dwelling in the clefts of the rocks, perswading themselues, 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 Po∣tentats, that they cānot be moved: lifting vp their nests as an Eagle, as the Emperor, whose ensigne is the Eagle, the sp•…•… Eagle for that hee was Emperour of Constan∣tinople and Rome, but spoyled of both, for that the Pope

hath deprived him of one, even as the Turke hath done of the other. He hath lift vp his nest to the stars, & not said in his heart, but proclaimed by written bookes, and shamelesse libels cast abroad among vs, that by reason of his flourishing estate and great power hee can not be brought low. Wherein they haue shewed greater arrogance, then ever the Idumeans did, in that pro∣phesie,

Imperium sine fine dedi. * 1.77

Aquinas to proue the stability of the papacie alleadg∣eth the Prophecie of Daniel. 2. chapter, where having spoken of the foure kingdomes, & comming to the last, which should destroy the other, and endure for ever: he applyeth it to Christs kingdome, but so, that it belong∣eth to the Papacie, adding, if they feed the flocke. Now for that they hold, that it cannot faile in doctrine, they conclude, that the estate of the popedome must endure for ever, according to the words of that prophecie. I stand not to shew howe true the former parte is, that Rome should destroy the other kingdomes: but on that, that he saith it shalbee eternall. Which blasphemie is as great, as that which he vttered in the former chapter, applying to the Pope that, which is spoken of our Savi our, of his fulnesse we haue all received. But though here∣by they may say, as great B•…•…bylon, I sit as a Queene, and * 1.78 shall see no sorrowes, yet the mighty Angell tooke a stone like a milstone and cast it into the sea, and said, with such violence shall the great city Babylon bee 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 beene of so long continuance. But let them remember (that Ni∣neveh had beene a people of many generations) that the Edomites were of greater standing. For it is scarse 500. yeares passed, since the vsurped authority over kings and princes, and the whole church, began, but not 800. since the Bishop of Rome set himselfe against the Emperour, not 1000. since hee first claimed authoritie over the Bishops of Constantinople: which is a lesse time then Edom flourished; for we read, that there raigned 8. kings in Edom, before there was a king over the chil∣dren of Israel, that is, before the governement of Mo∣ses. * 1.79 So then they flourished til the daies of this Prophet even no lesse then 1200. yeares, neither were they thē straight extinguished, for they lived to see the ruine of the second temple, as we finde in Iosephus. Wherfore let vs assure ourselues, that though they say, who shall * 1.80 bring vs downe? yet in due time this shall be verified to them also for so shal it be to al, that haue said in the pride of their heart &c.

And that, which hath beene said of the state of the Papacie, extendeth also to the doctrine. For that in as great arrogancie of spirit, they magnifie their workes, making their nests amōg the starres, & claiming ever∣lasting glory, as a reward of their deeds. For so the Remish * 1.81 notes say, that eternall ioy is a merit; & least we should not know by those generall tearmes, how basely they thinke of GODS mercy, how prowdly of their owne workes, they expound themselues, and say, that it is as

a stipend answering in weight & time to the worke. Thē * 1.82 which, what could be said more grossely, or prophane? that the workes of man shoulde answere to eternall ioie equally in time and weight! as though you should say, that tenne thousand poundes were equall in time and weight to his workes that had laboured one houre. But I come farre below in this comparison, for there is some proportion, betweene an houres worke, and the greatest summe of mony, for they be finite; but betweene the everlasting, endlesse, and infi∣nite ioy of heaven, and mans workes, that is betweene finite, & infinite, there is no proportion. But how could it be, that any men should thus speake, if the spirit of Antichrist, had not thus puft them vp, to vtter 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 looke to the time, the ioy of heaven is a great deale more, & here forsooth flee they to the grace of GOD: but, they must consider, that grace ser∣veth them not, that they may claime it by desert: for whatsoever good the servants of GOD do, it is by grace; * 1.83 yet is it said, when they haue done all, that is commaunded, they haue 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 vs so much as thankes, and doth then GOD owe vs the reward of eternal ioie? The mā, that payeth no more then that he oweth, doth his credi∣tour owe him anything for the payment of it; vnlesse he count him indebted to him, as he in the poet said? * 1.84 for that the world is so nought, that a man thinketh

him•…•…elfe pleasured, that receiveth in debts. But seeing we can never pay all, for who can say my heart is cleane, I * 1.85 haue not sinned? And if we haue not fulfilled the whole law, done all that it commandeth, w•…•… haue not paide our debt; how then can wee come hereby to merit it, or buy it as it were, which yet though wee had most absolutely kept, should be ours but by promise.

But how farre f•…•…om this presumption was Ioh? * 1.86 when he said, that if GOD would enter into iudgement with him, he were not able to answer, no not one for a thou sand. How farre was David? when hee said, that in his sight no man living was iustified. How farre was Paule? * 1.87 when he said, that none were righteous; therefore con * 1.88 cluding, that all, both Iew, & Gentile, are iustified freely by grace. For to him that worketh the wages is coū∣ted for debt, not of favour. But to Abraham was faith imputed for righteousnes. And where the Apostle saith slatly, that there is no man iust, and that no flesh is iusti∣fied; 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 hee l•…•…boureth to proue be so inferred which is that by the workes of the law, no flesh can be iustified. •…•…ut let vs bee assured, t•…•…at whatsoever they say, though they speake never so proudly, yet the time shall come, when this doctrine, by the breath of the Lord, shall bee brought to the ground.

Neither doe I here enter into the depth of their pride, as concerning supererogation. For herein haue

they set their neasts, not among, but aboue the starres. When they say, that men may not only merit for thē∣selues, but the abundance thereof is sufficient for o∣ther men also. But is not this to build vp to Babel, & is * 1.89 not this pride, like that of Pharaoh, who hoped by his owne strength to passe over there, where others had * 1.90 passed over by grace and favour? Is it not with Iezebel * 1.91 to set a colour and paint on our foule faces? But the builders of Babel were confounded, Pharaoh drowned, & Iezebel after shee had painted her face was cast downe from the windowe, and had her braines dashed out. These men, that thinke it a beggarly thing to receaue the kingdome of heauen of almes, shall never haue it of debt, for those that say in the pride of their heart, &c.

Lastly, here we haue to marke, that the Lord is said to be the author of this vengeance, and yet it was said before, that this should be brought to passe by nations stirred vp against Edom, and sending messengers from one to another, to provoke them to battell against the Idumeans: whereas in the 2 and 3 verses he saith, I will. where we are taught, that although it pleased GOD to vse men, as instruments, to bring his purposes to effect, yet would he haue all the glory to bee proper, and pecu∣liar to himselfe. For though the instrument worke, yet, sith the whole efficacie commeth from him, therefore the whole glory ought to be giuen to him, and not to the instrument.

In the 63 of Isaiah, the Prophet demandeth, who it is that commeth from Edom, and why his garments bee * 1.92 redde? Whereby, answering to the question, hee shew∣eth

that it is Christ: and that his garments are red: be∣cause he alone had t•…•…n the winepresse, and of all the nations, there was not one with him; which is meant of treading the Edomites and enimies of his Church, and bringing them to confusion. Yet he saith, he trode the presse alone, not that he vseth not messengers, as is mē∣tioned * 1.93 in this Prophet, or other meanes, as seemeth best to him; but for that the force and efficacie alone proceedeth from him. So that for this cause, he is said alone to worke. For Paul indeed planteth, and Apollo watereth, but neither he that planteth is any thing, nei∣ther * 1.94 he that watereth is any thing, but God that giueth the increase, is he that worketh all in all things.

In the 5 of Luke the Apostles laboured all night, * 1.95 and caught nothing; but when at Christ his comman∣dement, 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 battell, but the victory is from the LORD. No * 1.96 king is saved by the multitude of an host. A horse is coun∣t•…•… a vaine thing to helpe a man, &c. Wherefore that was a prophane thing of Nebuchadnezzar, who when he had taken the Iewes, as fishes in a net, hee sacrificed * 1.97 to his net, and offered incense vnto his yarne: prophane was that opinion of the Gentiles, attributing their pro∣speritie to fortune. And that of Varro, who attributed the successe of husbandry to water. Whereas they might haue learned, by that ceremonie, which the Ro∣mans vsed in their triumph, that the successe of things was to be attributed to GOD. For the Lawrell crownes, which they carried, when they ascended into the Capi∣toll

and sacrificed to Iupiter, they laid downe in the lap * 1.98 of Iupiter, as 〈◊〉〈◊〉 recorded. But let vs remember that the 24. Elders 〈◊〉〈◊〉 w•…•…e their crownes at the feet of the 〈◊〉〈◊〉

Now, as all gl•…•…ry is due vnto GOD, so on the other side, we •…•…ust remember that hee calleth Ministers, to do his work, who must not be 〈◊〉〈◊〉 in the thing, wher∣vnto he appointeth them. Hee would lead the I•…•…raelites through the sea, but hee would haue M•…•…ses to l•…•…ft vp his rod. A•…•…ine, he would divide Iordan, but he would * 1.99 haue the Priests •…•…eet to be dipped in Iordan, and to carry the Arke. He meant to cast downe the wals of Iericho, yet would he haue them to blow the trumpets, & com∣passe the citie. He would build againe the Temple, whē the people returned with Zerubbabel, but the Angel shewed Zacharie a golden candle sticke, a bowle vpon it, * 1.100 seaven lampes in it, seaven pipes to the lampes, and two 〈◊〉〈◊〉 trees over it: & that Angel asked him, what those were; who answering, hee knewe not, the Angel tel∣leth 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 Ministery of 〈◊〉〈◊〉 is necessary, that hee strike the sea with his 〈◊〉〈◊〉 necessary that the Priests feel•…•… touch the water of I•…•…rdan; necessarie that they blowe the trumpets. But if these things be cō∣sidered in themselues, wit•…•…out the 〈◊〉〈◊〉 of GOD, they are of no more power, to bring this to passe, then the rod was to make a s•…•…a stand like a w•…•…ll, the feete of

men, to make a river runne backe, the sound of a trum∣pet, to cast downe a strong wall.

Wherefore whosoever they be, whom God will vse, they must be obedient to his appointment, as Mo∣ses, the Priests, and Zerubbabel were: And I would to GOD, that they, who haue the place of Moses, &c: would vouchsafe to humble themselues, and stirre vp themselues 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 enimies. The Priests must * 1.101 carie the arke. In the arke were the tables of the law: & * 1.102 in the month of the Ministers ought the law of the Lord to be. The Priests feete were dipped in the waters of Iordan: the Ministers feete must enter first the vva∣ter, and beautifull are the feete of them, that bring good tidings. The Priests blew with the Trumpets; the Mini∣ster must set the Trumpet to his mouth, and sound out a lowd both the law and the gospell; the law to bring downe the high wals, and the gospell to raise and builde vp.

Is it any marvaile, if the Idumeans be so couragious and promise themselues a day, wherein they may cry out, rase it, rase it even to the foundations: if meanes bee not vsed to beate backe their pride? If the messengers, which should stirre vp the people to warre against thē be silēt! if Moses wil not strike with his rod! if the priests straine curtesie, who shall first steppe into the water! if the trumpet bee not in their mouthes! I am loath to name them, in whom this fault lyeth, but sure too cō∣mon

it is amongst vs; and that partly through such as haue spoiled the churches of the livings, wherby faith∣full & painefull messengers should be mainetained. As by Impropriations the first begotten childe of the Pope and Sathan; and by the theft of such as some where haue charge, & goe 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 dumbe dogges, & cannot barke. So that by reason hereof the people sit in darknesse, and those Merchants, whose wares are the soules of men, enter on the slock to spoile them of that cōfort, which they should haue in Ierusalem. But see∣ing our words cannot prevaile in this matter, let vs be∣feech the Lord to be gracious and favourable to Ieru∣salem, and that it would please him to moue the heart of our Soveraigne, that shee would provide, that an ar∣mie of able men might be provided and mainetained, that by them the Idumeans may be discomfited, a waie opened for the children of GOD to passe without dā∣ger, the wals may be brought downe, and the children inherite the kingdome of promise.

VERSE 5. 6.

〈◊〉〈◊〉 If theeues had come vnto thee, if robbers by night, (how •…•…rt thou 〈◊〉〈◊〉?) 〈◊〉〈◊〉 they not b•…•… stollen that which were enough for them? If grap•…•…gatherers had come vnto thee, would they not haue left some grapes?

6 How are the things of Esau sought out, his secret things are searched?

THE ruine & destruction of the Idumaeans is set forth by the spi∣rit of God in this prophecie, for the instruction and comforte of the Israelites: to assure them, that God will execute iustice, and iudgement on their enemies, in the day of his visitation, whē hee will saue them. In the former verses (as I haue shewed already) the •…•…phet declared the sentēce of the Lord against the 〈◊〉〈◊〉, that they should be destroyed; * 1.103 the witnesses thereof, himselfe, and other Prophets, who 〈◊〉〈◊〉 it 〈◊〉〈◊〉; the meanes, that he woulde worke by, the warr•…•…urs 〈◊〉〈◊〉 against them to bat∣tail•…•…, * 1.104 the weakenesse of their helps and holdes to the

contrary, which, though they exalted as the Eagle doth his nest among the 〈◊〉〈◊〉 th•…•…e should they be brought downe, saith the Lord. Now, in these that follow to bee handled presently, the greatnes and grievousnesse of their destruction is opened: to wit, that they shall be spoiled and wasted, evē vnto the vttermost, insomuch that their things shalbee sought out, yea their hidden things and secret places shalbe searched. And this is am∣plified by 2. dissimilitudes: the one of theeues, the other of grape gatherers. Theeues, who rob by night, doe steale for neede commonly, and so they take no more then may suffice their neede: neither stay they lightly to search all things and places, for feare least they be ta∣ken. Grapegatherers among the Iewes, were accusto∣med to leaue some grapes behind them, according to the law: Thou shalt not gather the grapes of thy vineyard * 1.105 cleane, nor the grapes that fall downe; thou shalt leaue them for the poore and for the stranger. But the warriers sent by God against Edom, shall not deale with him as theeues, or as grapegatherers. They shall not be conten∣ted with that which is enough, as robbers by night are. They shall not leaue somewhat of his things behind them, as men doe grapes in the vineyard. They shall seaze on al, on more then enough; they shall seeke out the things of Esau, that is, Edom, they shall seeke thē out, and by seeking finding them; yea they shall search and * 1.106 rifle the corners, the dennes, the secret places, wherein the Idumaeans would hide themselues and theirs. By which meanes there should be such hauocke made of them, that the Prophet vttereth 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 foreshewed, that the desolation of Edom, or Esau, that is, of Esau's ofspring, the people of the Idu∣maeans, shall be great and grievous, as being wrought by warriours, who shall spare nought, either of feare, as theeues doe; or of compassion, as grapegatherers. If theeues had come vnto thee, if robbers by night, (how art thou destroyed?) would they not haue stollen that, which were enough for them? If grapegatherers had come vnto thee, would they not haue left some grapes? How are the things of Esau sought out, his secret things are searched?

Saint Peter advertising the Iewes and the Proselytes, that they should receaue the gift of the holy Ghost, if they * 1.107 repented, and turned to Christ: for to you (saith he) is the promise made, and to your children, & to all them that shal be long hereafter, even to as many as the Lord our God shal call: the same in like sort may I say vnto you (fathers & brethren) touching this promise of bringing your e∣nimies to vtter ruine and destruction. For, God said to * 1.108 Abraham, I will blesse them, that blesse thee, and I wil curse them, that curse thee: meaning, that hee would make a perfect league with him, and bee at peace with his friends, at warre with his enimies. But the league and covenant, which God made with Abraham, hee made with Abraham and his seed. And the seed of Abraham * 1.109 are all faithfull Christians. To vs all therefore is the promise made, that God will blesse our friends, and will curse our enimies. Moreover, his particular curse and

plague ensuing it, vpon the Idumeans, is a patterne of that, which shall fall on such as tread in their steps. For the punishment of the Iewes, who lusted after evill * 1.110 things, is threatned to the Gentiles, if they lust as the Iewes did: and if yee be partakers of the sinnes of Babylon, * 1.111 yee shall receaue of her plagues. Now, among the eni mies of the faithfull Christians, others doe more re∣semble the Philistines, or Ammonites, or Moabites, or Amalekites, or Cananites, or Assyrians: there are none liker to the Idumeans, then are the Papists, as it hath beene shewed. The Idameans borne according to the flesh of the seed of Abraham: the Papists by ofspring come of Christian parents. The Idumeans circumcised as children of the covenant: the Papists baptised in the same that we be. The Idumeans serued not the God of their fathers according to the law: neither doe the Pa pists in spirit and truth after the Gospell. The Idumeans persecuted the Israelites to death, and vexed thē with all crueltie: the Papists haue butchered the godly with massacres, and made themselues drunken with the blood of Saints. Wherefore the spirit of the Lord assureth vs, that the Papists shall bee consumed in his wrath, when it shall burne suddenly: and as they haue followed the facts of the Idumeans, so they shall feele their punishments. I speake 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 vs: as many as shall seeke him, whose name is called * 1.112 vpon them. Whi•…•…h God grant they may doe by faith in his mercy, that Papists may liue, and papistrie may

die. But I speake of all who stubbornely persist in the Popish heresies. In whom shal be fulfilled the Apostles prophecie touching the man of sinne: the Lord shall con∣sume them with the breath of his mouth. And so, that * 1.113 which is written of Edom by the Prophet, may be said by vs to the Romish Antichrist: If theeues had come vn∣to thee, if robbers by night (how art thou destroyed?) would they not haue stollen that which were enough for them? If Grapegatherers had come vnto thee, would they not haue 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 al who sailed with him, should escape aliue, yet said, that * 1.114 they could not escape, except the marriners abode in the ship: so, though it bee certaine that Antichrist and his members shall be consumed, yet cannot that bee, ex∣cept they be set vpō by warriers For God doth worke by meanes ordinarily. And this is the meanes, that he hath ordained for the atchieuing of that conquest, as we saw before in the Ambassadours message, Arise, and let vs rise vp against her to battel. The warriours, whose * 1.115 service the Lord doth vse thereto, are all his servants in a sort; his people most willing in the day of his armie: but specially Preachers and Ministers of his word. For his * 1.116 word is the rod of his mouth, the breath, the sword, where∣by he doth destroy his enimies: & Ministers are soul∣diers, * 1.117 by whose hand hee 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 * 1.118 owne cost? And, No man that warreth entangleth himselfe

with the affairs of this life, that he may please him, who hath chosen him to be a souldier. And God saith of thē by the Prophet Esay: I haue set watchmen vpon thy walls, O Ie∣rusalem, * 1.119 which all the day, & all the night continually shall not cease. The watchmen and warriours therefore of the Lord, the keepers of his Church, the conquerours of his enimies, the spoylers of the Idumaeans, the consu∣mers of Antichrist, & Antichristian impes, are Ministers of his word, Pastors, & Teachers, who to please him, by whom they are chosen souldiers, should not be entangled with the affaires of this life; to discharge their dutie, should bee sent forth and kept on publike cost; to pre∣serue their flocke, should watch day and night continu∣ally over it. The lesse marvaile is it, if in our English Churches Antichrist and Edom be not consumed yet; nay, if they attempt to consume vs; if by Popish poli∣cies, by superstitious tokens, by blasphemous writings by traiterous libels and conspiracies, they vndermine our state; if they take craftie counsaile against the people * 1.120 of God, & say, Let vs possesse his habitatiōs by inheritance, if they look for a day, whē they may cry once againe, rase it, rase it to the foundation thereof; in a word, if they range through the land like woolues, & suck the bloud * 1.121 of sheep & lambs: sith the shepheards faile, the watch∣m•…•…n are asleepe, the warriours doe not fight, through want, somewhere of will, somewhere of abilitie. Of wil, where they entangle themselues with such affaires as draw them f•…•…om their warfare, and are not content to bee watchmen in Ierusalem, but they must haue a watchmanship in Caesarea too; or, if they haue one

stocke alone, y•…•…t doe not feed it, but take their ease in Sion. Of abilitie, where there is not sufficient provisiō for training of men to make them good souldiours; nor mainetenance sufficient to finde them being trained: that, setting all other cares of life apart, they may at∣tend their charge wholly. To them here amongst vs, who, through want of will are backeward in this ser∣vice of the Lord God of Hoasts, so much hath beene spoken, so often, so earnestly, both out of this & other places: that I am halfe ashamed againe to solicite thē with Precept vpon precept, Precept vpon Precept. Not∣withstanding, as I haue read, that when we had gotten * 1.122 Calice from the Frenchmen, there was one appointed to put them in remēbraunce from time to time of Ca∣lice, in all their solemne meetings for State consulta∣tions, till they had regained it: so I am perswaded, that till the amendment of this fault be woone, it is most convenient for the Lordes remembrancers in all our Church-assemblies to wish it to be thought of.

Wherefore, to put you in minde even now also of our Spirituall Cal•…•…e, I beseech you fathers & brethren (whom it toucheth) now at length to regard the state of the Soules, the precious Soules of men committed to your charge: whose blood, if they perish for lacke of that attendance, which you ought to giue them, will cry for sharper vengeance, then did the blood of A∣bel. Or, if my perswasion cānot prevaile with you: yet * 1.123 let his prevaile, whose praier hath prevailed for you; who died himselfe, that you might liue; who said, and all things were created; whose word the windes & seas

obey. Consider the function, that he hath called you to; the duty laid vpon you, the reward, if you do it; the punishment, if you do it not. Who is (saith he) a faithfull * 1.124 and wise Steward, whom his master maketh ruler over his houshold, to giue them their portiō of meate in due season' Blessed is that servant, whom his master, when he cōmeth, shall finde so doing: verily, I say vnto you, he shal make him ruler over all his goods. But if that servant say in his hart, my master doth deferre his comming, and begin to smite the servants and maidens, and to eate and drinke, and to be drunken: that servants master will come in a day, when hee looketh not for him, and in an houre, that he is not ware of, and will cut him in peeces, and giue him his portion vvith the vnbeleevers. Our Saviour the sonne of God, the king of kings, and Lord of Lords, having entertained men & women of al degrees to be his houshold servants, is carefull to feede thē with convenient food, that they may serue him in their vocation fruitfully. This food is the doctrine of his holy word, which must be divided in diverse sorts vnto his seruants, according to their di∣verse states: some to be sed with milke, some with strong meat; some humbled with the law, some raised with the gospell; each to haue his portion of meat most wholesome for him. Nor only must they haue it, but haue it too in due season, as often as they need it: which is so often, that the holy Ghost (to shew the continu∣all necessitie thereof) doth will it to be given them in season & out of season. For, as mens bodies should loose * 1.125 their temporall life, vnlesse, as they decay still, so they were repaired with sustenance of meate and drinke: in

like sort mens soules are fainting still also, to their ha∣zard * 1.126 of life eternall, vnlesse they be refreshed with the food of Gods word. Wherefore that his servants and maidens be not furnished: the master of the houshold hath made you his stewards to minister meate vnto thē. If you behaue your selues, as wise stewards, and faith∣full; wise, in discerning what portion of meat they neede each, and when; faithfull in giving it to them in due sea∣son: your master shall come, who nowe is absent as it were and gone into a farre country, but he shall come a∣gaine and fill you with blessednesse; he shall make you ru∣lers * 1.127 over all his goods, and honour you as highly as Pha∣raoh did Ioseph; yea, he shall reward you with a crowne * 1.128 of glory, an incorruptible crowne, and yee shall shine as starres for ever and ever. But if yee thinke his comming to be farre of, and so begin to smite the servants and the maidens; nay, I would to God yee did smite them onely so that yee taught them too, for that were a benefite; but if yee famish them, and play the good fellowes your selues with the world, and eate and drinke, and bee drunken: your master will come in a day when yee looke not for him and in an houre, that yee are not ware of, and will cut you in peeces, and giue you your portion with the vnbeleevers. By the Roman lawes of the 12. tables, if a mā * 1.129 owed money vnto sundry creditours, and after iudge∣ment * 1.130 given, did not agree with them himselfe, or o thers for him: his creditours might (after certain daies respite) cut his body in peeces, and take them each a part thereof Phavorinus the Philosopher reproved this law * 1.131 as cruell and barbarous. But Caecilius the Lawyer re∣plyed

well vpon him, that so great a punishment was ap∣pointed of purpose, that they might neuer come vnto it. For now we see many (said he) laid vp fast, and fast into fetters because the paine of fetters is contemned by lewde persons. But I never read nor heard, that of old time any was cut in peeces: because they could not set light by that punishment. Metius 〈◊〉〈◊〉, the Prince of the Albanes, having pro∣mised the Romane king Tullus Hostilius to succour him against his enimies, did treacherously deceiue him: by whom he was therefore tied to two carts, his handes to the one, his feet to the other, and so (the horses be∣ing driven contrary waies) he was torne in peeces. Li∣vie * 1.132 misliketh this punishment as over sharp, and saith that there was small regard of humane lawes had in it. But Virgil weighing better the greatnes of the fault, * 1.133 alloweth it with graue censure, At tu dictis Albane ma∣neres. Traitors in our daies, though they be not torne * 1.134 with horses as Metius, yet are they rent in peeces, as Metius was, and quartered. The Papists complaine thereof to forreine nations, as of outragious tyrannie, when they are put vnto it for traiterous facts against our Prince. But it is vsuall and lawfull for the Pope (as Leo the tenthes practise in Gu•…•…ciardin doth witnesse) to quarter mē for treason wrought against him. Now, * 1.135 this severe punishment, which hath bin thought fit by mortall Iudges to be laid vpon vnfaithfull debters, vp∣on treacherous persons, vpon rebellious Traitours, is the same, that Christ the immortall iudge denounceth vnto you, if yee be disloyall to God, your Soveraigne Lord, if yee breake promise with him and his servants,

if yee pay them not the debt, which yee owe them, & giue thē their portion of meate in due season. A very grie∣vous punishment: yet nothing to that, which Christ importeth by it. For he doth import (as the words fol∣lowing shew) that yee sh•…•…ll haue your portion with the vnbeleevers. And the vnbeleeuers shall haue their portion * 1.136 in the lake, that burneth with fire and brimstone, which is the second death. Of Damocles a Heathen man it is re∣corded, that when Dionysius the Tyrant entertained him magnificently and Princely, although at the first hee thought himselfe happy, respecting the traine 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 royall: yet after, seeing a sword hanging by a thread let downe over his head, he could take no ioy of his entertainement, nay he tooke greefe, and desired earnestly to be dismissed from it. How much lesse ioy should you take in your eating, your drinking, your pleasures, with which, as wordly baits, the Prince of this world doth pamper your flesh against the day of slaughter: sith there han∣geth over your necks an axe of vengeance, not that may perhaps, but that will assuredly, not kill your bo∣dies only, but both bodies and soules, not with tem porall death, but with everlasting into hell fire; there shall bee weeping and •…•…nashing of teeth. O consider this, * 1.137 yee that forget God! least he teare you in peeces, and there be none that can deliuer you. The warriour, that spoileth the Idumeans, shall honour him: and he that watcheth over the Israelites to saue 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 habilitie, because such as should doe it, are either not trained or not maintained to it in sufficient sort: that is so much hurt fuller to vs then the former, by how much the contagion of it sprea∣deth farder. For souldiours ought to learne & practise feates of warre, (as expert men haue noted) before they * 1.138 deale in martial affaires with their enimies: and as they should employ themselues to no businesse, but to their ser∣vice only, so should they be allowed victuals, & other necessaries, that they need not to doe it. Wherevpon the Lord appointing Priests and Levites to serue him in this warfare (as Moses tearmeth it) and ministery, al∣lotted them, offerings, first fruits, and tithes of all the land * 1.139 to liue by, with Cities to dwell in, and grounds annex * 1.140 ed therevnto: and, beside the convenience of their a∣bode together in Ierusalem and other Cities, that they might the better be trained from their infancie to skil of the priestly and Leviticall duties, to teach the law of * 1.141 God, and offer incense, and Sacrifice: there were also Col∣leges and companies of Prophets, wherein the youn ger learn•…•…d vnder the elder (as children vnder fathers) to be men of God, to praise his name, & teach his will. These orders receaued by the Church of Israel should be followed by ours: though not in all particulars; yet in the generall equitie. For, as they who served about the holy things, did eate of the temple; they, who waited at the * 1.142 Altar, were partakers with the Altar: so the Lord ordained

too, that they who preach the Gospell should liue of the Gos∣pell. And Tim•…•…thee, who was chosen to serue in this warfare, as a souldiour of Christ, did not only knowe the Scriptures from his infancie, but also was brought vp to * 1.143 the ministery by S. Paule, whose doctrine and behauiour framed him vnto it. In which consideration our Aun∣cestours provided Houses, Glebeland, Tithes, & other profits, for the commodious dwelling & maintenance of Pastours: and endowed Bishopricks, Cathedral and Collegiat Churches (as we call them) with landes and revenewes, that learned godly Teachers being placed * 1.144 there, might instruct others by their doctrine and beha∣viour, as S. Paul did Timothee. For the fuller perfecting and finishing of whom to all the Lords worke, they founded Vniversities and Colleges therein also. But I would to God these nurseries of Pastours & Teachers of the Church, were husbanded in such sort to the Lords advantage, that we need not feare his sentence of the vineyard, that he will let it out to other husband∣men. Then should not so many raw vntrained souldi∣ours receiue the Lords pay, who doe him smal service in the day of battell. And yet there were lesse cause to complaine hereof, if they, who be trained, were pro∣cured to serue him. But the imprest money and wages due to them, the livings (I meane) appointed for their maintenance, are so impaired and minished: that, be∣ing not able therewith to find thēselues in souldiour∣like state, they refuse the calling; or if they vndertake it, they are distracted from it, with cares how to sup∣ply their need. Whereby it commeth to passe that,

the Levites flying each into his land for lack of their por∣tions, * 1.145 the house of God is for saken. And to fill their rooms others are taken, who will be hired for least: not ac∣cording to the proverbe, Best is best cheape; but to the common practise, Best cheape is best. Who, though not to serue the calues of Dan and Bethel, yet are made Priests, as those by Ieroboam, of peeces of the people, not * 1.146 of the sons of Levi. Who, if they had the grace, should say, I am no Prophet, I am a husbandman: and returne to * 1.147 the trade which their friends haue taught them.

Who are not endued with necessary gifts for the Prophets duty: and therefore, howsoever men haue cal led them to it, God hath not called them. For, whom God calleth vnto any function, thē endueth he with gifts to performe it: as Bezaleel, to make his taberna∣cle; * 1.148 Ieremie, to doe his message; the Apostles to preach the Gospell. So the slock of Christ, is desolate of shep∣heards; and his campe of souldiours: while such haue the places, as cannot strengthen the weake, helpe the sick, * 1.149 bind vp the broken; nor destroy his enimies with the two edged sword, and defend his subiects. A great cause * 1.150 hereof are Patrons of Benefices. For, whereas the in∣terest of choosing the Pastour belonging of old time to the Congregation, is now conveyed to them, be∣cause their predecessors did benefit the Church some way, and therefore were put in trust as Patrones of it: they, a number of them, doe deale with the matter as Polymest•…•…r did with Polydore, that is, as evill gardians doe with their wardes, and turne their patronage into pillage. The lust of their hearts hath defiled their hāds

with the sacrilege of Acan: to take gold and silver, and * 1.151 Baby•…•…onish garments, of the spoiles of Iericho consecrated to God. Or, if not with so soule sacrilege, as his was, * 1.152 because their Predecessours gaue some of it per∣haps: yet with the sacrilege of Ananias and Sap∣phira; yea, though themselues had given it. If * 1.153 they thinke to cover their profane dealing with Acans conveyance by hiding the pray, or to wash their hands with Pilates pretense, that they are giltlesse * 1.154 of it, they gaue the advowsons freely to friends or ser∣vants: they deceiue themselues. For God is not mooked. And he will finde them out in a day, when they looke * 1.155 not for him, & in an houre, that they are not ware of, and bring them to shame with more dreadful punish∣ment, then either he did •…•…can, or Ananias, & Sapphi∣ra. * 1.156 Wherefore I hartily beseech the young Gentlemē * 1.157 that be here present, and al that are or shalbe Patrones hereafter, in a religlous reverence & fear of the Lord, to keepe themselues pure from this abomination. At least, to remember the miserable end of Richard the V∣surper: who being made Protector of the King and Realme, got the realme himselfe, and robbed the King of it. That, if they deeme their patronage to be meer∣ly civill, and the goods of Benefices to be as common mens, not sacred to the Lord: yet being made Prote∣ctors 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 & Tea∣chers, are not profane but sacred: and therefore the sin

of them, who purloine them, is sacrilege, not theft: wherein God is spoiled, as himselfe pronounceth, Will a man spoile God, that yee do spoile me? And yee say, wherein * 1.158 do we spoile thee? in tithes and offerings. Howbeit, if church livings were impoverished by none, but by Pa∣trones: the case were not so evill, because it is against the law. But they are distressed also (beside other pen∣sions and incombrances) by Appropriations, as the lawyers tearme them; or, as they are named cōmonly, Impropriations. Whereof the condition is the more grievous, for that in many parishes there is not a Vicar well & sufficiently indowed to do Divine Service, and in∣struct the people, and keepe hospitality: which yet the law * 1.159 cōmandeth, if it were obeied. Iosias, in the eighth yeare of his raigne, began to seeke the God of his father David; & in the twelfth yeere he began to purge Iuda and Ierusalem from the hie places, and the groues, and the graven images, and the molten; and in the eighteenth yeere he sent Saphan * 1.160 and others, to repaire the house of the Lord his God. Refor mations of disorders cānot be made all at once: chief∣ly, when the Church hath of long time beene over∣growne with them, as then it had vnder Idolatrie, and hath with vs vnder Popery. King Henry the eight, a Prince of noble memory, began to set forth the holie word of God. And his sonne, (another Iosias, had he li∣ved) began to purge England from Images, & Masses, and Massing-altars, and superstitions. I doubt not, but our gracious Queene and soveraigne Lady desireth in the steps of her Father and Brother, to adde this vnto them, that workemen be mainetained for repairing of

the Church. But it lyeth not in her Highnesse alone to bring it to effect: the Lords and the Commons haue a stroke in it. Wherefore, seeing now a Parliament is summoned to be held shortly: let vs desire God in hū∣blenes of spirit to encline their hearts, that, although it be with losse of some part of their owne commodi∣ties, yet they will follow the zeale of the Israelites for * 1.161 the tabernacle of assembly. And as the religious profes∣sours of the truth haue shewed, that Church-livings appropriated to others, should in conscience finde the Pastors of the Church: so God graunt, that they who haue the authority may see it with a single eie, and bring it to passe with an vpright hand. Martin Bucer (in a 1.162 his godly requests & advises presēted to King Ed∣warde) treating of skilfull Pastours to bee ordained throughout the realme, saith; that their mainetenaunce ought to bee required of them who receiue the profits of the parishes by appropriation, or any other way. Bishops b 1.163 Pil∣kinton (vpon Aggaeus) complaining, that the Pope rob∣bed parishes to feed his Monkes, wisheth, that the Gospell may restore that iustly, which he tooke wrongfully awaie, and gaue 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 Di∣vines (of whom there haue c 1.164 many declared the same mind,) when as Master d 1.165 Lambard, a gentlemā & Law∣yer, speaking of a Kentish Benefice converted to an appro∣priation, doth censure it with these words: One (amōgst many) of those monstrous birthes of covetousnes, begotten by the man of Rome in the darke night of superstition, and

yet suffered to liue in this day light of the gospel, to the great hinderance of learning, the impoverishment of the mini∣stery, and the infamy of our profession. Hard may this seeme to such as haue the liuings: and some peradven∣ture will say of these speeches, The land cannot beare them. But it is harder to suffer the land to stand in those * 1.166 tearmes, in which God saith to Iuda: Yee are cursed with * 1.167 a curse, for that yee spoile me, even the whole nation. And if heathē men. Philaeni, Codrus, Curtius, haue givē their liues to benefit their coūtry with a temporal blessing, and that vncertaine too: what should Christians doe to draw that blessing on it, which hee, who cannot lie, doth promise? Bring yee all the tithes into the storehouse, that there may be meate in mine house, and proue me nowe * 1.168 herewith, saith the Lord of hosts, if I will not open the win∣dowes of heaven vnto you, & powre you out a blessing with out 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 barrē in the field, saith the Lord of hosts: and all nations shall call you blessed, for yee shall be a plea∣sant land, saith the Lord of hostes. Wherefore let vs (be∣loved) of the Vniversity, get our country this blessing, as much as lyeth in vs, by providing, that Pastors, where we haue appropriations, may bee mainetained with their tithes, that there may be meate in the house of God. I meane not hereby, that wee shoulde giue away that by which our schooles and schollers be maintai∣ned. For God hath ordained Ecclesiasticall goods to finde, not onely Priests and Levites, but their ofspring; evē them, who are brought vp to be Priests & Levites,

and them who bring them vp; the children of the Pro∣phets, and the Prophets themselues. That, if there bee e∣nough in our Appropriations for the Pastors mainte∣nance, beside that which wee haue for the nurserie of Pastors, as commonly there is: wee may with good conscience receiue our owne revenue. My meaning is therfore, that, the rents reserved, we should allow the rest of the Livings to Pastors: which I speake not so much for those, that publikely our Vniversity hath, to be let by Convocation, whereof the greater part hath shewed well already themselues to be of this minde: as for those that privately belong to our Colleges, to be let by the Heads thereof and the Fellowes.

It is of an humane and honest affection, that wee sometimes would pleasure other men therewith, our friend•…•…, suing for them. But if Iob said to Sophar and his partners, Should you speak wickedly for Gods defence? how * 1.169 much lesse ought we to doe vnrighteously for the fa∣vour of men? And may we not looke for the plague, that fell on Eli, if, as he did honor his children aboue God, so we do our friends? Levi is commended by the ho∣ly * 1.170 Ghost for saying of his father and of his mother, I looke * 1.171 not on him; neither doth he acknowledge his brethren, nor knowe his children: but they obserue the word of God, and keepe his covenant. All Christians are bound herein to be Levites, regarding neither father, nor mother, son, nor daughter, in respect of God, when his wo•…•…d and co∣venant * 1.172 commeth into question. Wherefore, sith this is a speciall point thereof, that all the tithes bee brought into the storehouse, that in his house there may be meat: we

should obserue and keepe it, though with the disfavour of friends whatsoever. And as it •…•…ehoueth vs to doe it our selues: so, to wish that others enioy the bless•…•…ng with vs In which case, the duty that we owe to Kings * 1.173 and all 〈◊〉〈◊〉 authoritie, doth bind vs to pray for the high court of Parliamēt, that by their ordināce the Church may bee repaired, and wee may lead a quiet and peaceable life in all godlinesse and honesty. When, Eliasib the Priest * 1.174 (the high Priest of the Iewes) 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 Priestes: as soone as Neh•…•…mias (the Prince of the people) vnder∣stood th•…•…reof, it grieved him sore. Therefore he cast out the h•…•…ushold vessels of Tobias out of the chamber: and brought thither againe the vessels of the house of God, the meat of∣fering, and the incense. And perceiuing further, that the portions of the Levites were not given them, who there∣fore were fl•…•…d each into his land: he repro•…•…eth the rulers, & said, why is the house of God for saken? and ass mbling them he set them in their place againe: and all the Iewes brought the tithes into the storehouse, to be divided to them. The Pope in the iniquitie of his high vsurped Pr•…•…hood o∣ver 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 To∣b•…•… doth hold them vntill this day. O th•…•…t it might g•…•…ue that it might 〈◊〉〈◊〉, our Nehemt•…•…, the Par∣li•…•…ment, that they might dispossesse Tobias thereof, & againe apply them to maintaine Pastours. The Anti∣christian

councell assembled at Trent, tooke order for a 1.175 restoring of the goodes of Benefices, and b 1.176 setting learned Priests in them, with c 1.177 a•…•… sanulling of advowsons, & d 1.178 erect∣ing Lectures, and maintaining Teachers, & e 1.179 Seminaries of Schollers in all Cathedrall Churches, to set Popery for∣ward, and build vp the the houses of Idumean Idols. f 1.180 The children of this world are wiser in their generation, then the children of light: & g 1.181 Baalites more zealous for their superstition, then Israelites for the truth. But thou cāst O Lord, and wilt, (vnlesse our sins provoke thy wrath against vs) cause the light of thy countenance so to shine vpon vs, that the Christian Court of our English Parliament shall be as carefull to build vp thy house, & advance religion: that the vessels of thy temple, which * 1.182 Nabuchodonosor tooke away, and Baltasar did drinke in, be restored by Cyrus, to whome they are befallen, that Elizabeth thy handmaid command the people to giue the * 1.183 portion of the Priests and Levites, that they may be strong in the law of the Lord, as did thy servant Ezekias, that Pastours may be set againe in their places, and all the Tithes be brought into the storehouse to be divided to thē; that none of them want, as Nehemias provided, and thou commandest by thy Prophet. So shall they by whom this noble worke is wrought, be remembred in it, and the kindnesse, that they shew on the house of God and * 1.184 the offices thereof, shall not be wiped out. So shal the win∣dowes of heaven be opened to vs, and a blessing poured on vs without measure, a temporall and eternall blessing: * 1.185 for godlinesse hath promise of them both. So shall the devourer be rebuked for our sakes: and the Locusts (the Ie∣suites * 1.186

and Seminary Priests) shal not destroy our fruite, neither shallour vine (our Christian vine) be barren. So * 1.187 shall we be called blessed by all nations: for wee shall bee a pleasant land, a land that shall flowe with the word of God, more to be desired then gold, more sweet then hony. Fi∣nally, so shall Israel triumph over his enimies, and the * 1.188 things of Esau shall be sought out, his secret things shall be searched: that is, Christ shall raigne, and Antichrist shall be confounded. Which GOD grant for his mer∣cy sake in Iesu Christ, through the operation of his Ho∣ly Spirit: to whom, three persons, & one GOD, bee all praise, and honour, and glory, and power, for ever & ever,

Amen.

VERSE 7.

7 All thy confederates haue driven thee to the borders: the men that were at peace with thee haue deceived thee, & prevailed against thee; they that eate thy bread haue laid a wound vnder thee: there is no vnderstanding in him.

THE Prophet hitherto set downe first the certainety of the destru∣ction of the Idumeans, and then laid before them the grievousnes of the same: commeth nowe to this point, which insueth, which implyeth both the former: shew ing that all their confederates and friends, such as were nearest vnto them should ioine togither vtterly to destroy them. Which circūstance as it argueth, that they should certainely come to ruine, and that no hope remained, that they should be delivered from it seeing such as they hoped, shoulde helpe them from it, should be prepared to bring them to it▪ so doth it amplifie the bitternes of it. David cō∣plaineth grievously that his familiar friend, who went with him into the house of God, whom hee trusted, and * 1.189

who did eate of his bread, that such a one 〈◊〉〈◊〉 〈◊〉〈◊〉 his heele against him. If an enemy ha•…•… do•…•… 〈◊〉〈◊〉 that 〈◊〉〈◊〉 shonor, he saith he could haue borne it. Caesar contain•…•…d * 1.190 himselfe when the rest of the Senate stro•…•…ke him wi•…•…h their p•…•…nkniues: but when Br•…•…us •…•…ote him hee •…•…d. •…•…t tu quo•…•… 〈◊〉〈◊〉 fil•…•…! Even so is the 〈◊〉〈◊〉 of this 〈◊〉〈◊〉 〈◊〉〈◊〉 * 1.191 ction herein declared, that it shoulde bee wrough•…•… 〈◊〉〈◊〉 their friends and confederates. All thy confederat•…•…s 〈◊〉〈◊〉. The same thing also in effect is repeated & 〈◊〉〈◊〉 〈◊〉〈◊〉 vers waies to lay it deeper in their hearts, and to put them the better in minde thereof. For they that were in league with them, are called their confederates The mē that were at pea•…•…e with them, they that eate their bread; & their ruine signified, when it is said, haue driven thee to the borders, haue deceived thee, •…•…revailed against thee, laid a wound vnder thee. All which is set out after the Pro∣phets manner, when he saith, haue drivē▪ haue deceived, &c. when he meaneth that they shoulde, for that it should so surely come to passe, as though it were done already. The meanes is said to be by fraud & gu•…•…le, whē it is said, they shall deceiue thee, &c: wherev•…•…to is also ad∣ded, to make vp the mischiefe, that this treacherous dealing should be so crafty, that they shoulde not es∣pie, much lesse prevent it: When it is said, there is no vnderstanding 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 commende to your cōsiderations is, that the Lord will 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of Edom by his friends, which is meant in these wor•…•…▪

Thy confederates haue driven thee. The Iudgement of the Lord executed by his law, vpon enticers to Idolatry, dis∣obedient to magistrates, vnthankefull children, &c: is in sundry places of Deutronomy, knit vp with this sentēce, * 1.192 So shall all Israel heare and feare. Whereby is declared the end of punishments appointed by GOD, and exe∣cuted in iustice vpon offenders, namely that the rest might heare, and feare, and learne not to offende in like māner, lest they incurre the like vengeance. The point then that we haue to learne is, to vnderstand by the ex ample of the Iustice of GOD executed vpon the Idu∣means, that all their confederates should driue them to the borders, &c: that if any haue such hatred against the servants of GOD, as Edom had against Israel, then that this Iudgement 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 Madianites, as it is in the history of the Iudges oppressed Israel very sore, so that for feare of them, the Israelites * 1.193 made them dens in the moūtains & caues: when Israel had sowen, they came vp and destroied the fruit of the earth, and left no food for Israel. Against thē the Lorde sent Gedeon; and to overthrow them he vsed not the hands of the Israelites: but after that Gedeon & the cō pany, that were with them had blowne their trumpets and broken their pitchers the Lord set every mans sword against his neighbour. Senacherib the king of Ashur came * 1.194 against Ierusalem and Ezechiah the king thereof with a mighty army, thinking to make thrall to him all the

people, and Rabsakeh with most arrogant & presump∣tuous words, defied the Lord, who (he said) could not deliver them. But the Lord first confounded his armie and by an Angel destroyed them, so that he was faine, with shame to flee home, where hee armed his two sonnes, Adramelech and Shareser against him, who, whē hee worshipped his God in the temple, slew him with the sword.

But the cruelty of Nero against the Christians farre exceeded that of the Madianites, and Senacherib: in so much that he sowed them in the a 1.195 skins of wilde beasts, & so cast them to dogges to be devoured: tying them also to stakes to b 1.196 burne in the night for lights. But the Lorde raised against him his councell, his friends, captaines, sub∣iects, &c: so that he found not that favour, which Se∣nacherib did, for he could neither haue c 1.197 friend nor foe to do so much as kill him.

Yea if men woulde not conspire against these eni∣mies of GODS people, rather then they should lacke friends to destroy them, the wormes out of their owne bowels should devour them, as befell to d 1.198 Herod & e 1.199 An∣tiochus.

Wherefore, whosoever haue followed the cruelty of the Edon•…•…tes against the Israel of GOD, let them re∣member for their instruction, that they shalbe parta kers of the same punishment with the Edomites. And let vs consider, that if the wicked draw his bow to shoote at the poore and needy, though they whet the sword to slay the innocent, yet their sworde shall enter into their owne heart, and their bow shalbe broken, which the Pro∣phet

threatneth not without exception, namely if the * 1.200 wicked turne not, then the Lord will whe•…•… his sword, &c. And whereas he trav•…•…led to bring forth a lie, his mis∣chiefe shall light on his owne head and the wrong which he imagined against others, shall fall downe on his owne •…•…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 * 1.201 peace with the Lord, a stone shall fall on their head, as on Abimelechs, or Lyons shall fall on thē, as on the Sa∣maritans. 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 deale, are in nature and condition like the Idumeans. For as other chastisements are common to the godly, with the wic∣ked, though the effect fall not out alike in them both: so also in this, to be deceiued by friends, and principally by those wee bee at peace with, doe often happen vnto them. For wee read of David, that his familiar friend had laid a snare for him, and such as were neere vnto him as A•…•…tophel, and his owne sonne Absolon. * 1.202

That which befell to David, happened also to Iesus Christ, of whom David was a figure, as is plainely de∣clared in •…•…e 〈◊〉〈◊〉 of Iohn, where as the very words of 〈◊〉〈◊〉 are applied to Christ, to teach vs the dealing of * 1.203 〈◊〉〈◊〉. He that eateth bread with 〈◊〉〈◊〉, hath lift vp the heele against me. Now we knowe, that it is the chiefest bles∣sing * 1.204 of Christians, to bee made like to the image of

Christ. No marvaile then, if they haue beene so dealt withall, and that such as haue eate their bread, haue lift vp their heele against them.

The example of the noble Admirall of France trai∣terously * 1.205 murthered in Paris, now 12. yeares since, in this case is so pregnant, that we need not goe further. With whom there were so many thousandes murthe∣red, by such as professed themselues their friendes. Whereby wee may perceiue, that this is no certaine signe of Idumeans, but that it is apparant, 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 & vngodly are worthily so served, making their confederacie in world ly respects: but the godly vnworthily; so that David iustly protesteth, If this wickednesse bee in my hand, &c. yea, if I haue not deliuered him, that without any cause was mine enemie, &c.

2 In respect of comfort; for that the wicked, when they be so intreated of their friends, haue no manner of succour, or ease, which they can betake themselues vnto: whereas the godly in this case fly to the Lord, whom they finde to bee a sure rocke, and certaine de∣fence, when the helpe of man fayleth, and is set against them, as David being persecuted by Absolō, cryeth out how are my adversaries encreased? how many rise vp a * 1.206 gainst me but thou Lord art a buckler for me, my glory, and the lifter vp of my head. Wherefore trusting in the

assured confidence, & invinciblenes of the Almightie, he feareth not, though ten thousand had set thēselues against him. This therefore bringeth a terrour to the wicked, when they be forsaken of their friends, & haue nothing to trust in, but their wickednesse: but a nota∣ble comfort is it to the godly, when continuing in their goodnesse, they haue the Lord alwaies to bee at their side. So the wicked dare look for no helpe 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 vs, who shall be with vs? but the godly may say, * 1.207 If God be with vs, wh•…•… shall be against vs?

Which consideration of the state of the godly, that such as professe themselues their friends, haue set thē∣selues against them, may teach vs, how to answer that obiection of the Papists, who because many haue re∣voulted from vs to them, yea of our Ministers, would perswade the ignorant that our doctrine is naught. A worthy matter, no doubt! if some for 30 peeces of silver to be paid in their Seminaries, haue gone thither that they may betray Christ Iesus. And what say they herein against vs, which the Iewes might not haue said against our Saviour, that one of his Disciples, yea of his chiefe Disciples was set so against him, that he had betrayed him. Another reason they haue like vnto this, though not in all circumstances, yet in the maine ground; which iss the dissention amongst vs, and such as are of other Churches beyond the sea, concerning cer∣taine ceremonies, wherein we differ from them. But seeing that the Lord knowes how to turne it to the

profiting of his Church, and when it pleaseth him, can reveale these things to vs: why should any make an ar∣gument hereof, against the truth of our doctrine? see∣ing we find, that God hath turned the like to his greater glory, as that dissention of Paul and Barnabas, & Paule and Peter.

But as I shewed by cōparison of other points, that * 1.208 the Papists do most liuely represent the Idumeans: so al∣so falleth it out, that they should bee betraied by their owne confederates and friends, as were the Idumeans: as by Albertus Pigh•…•…s in iustification by faith only: by Ari∣as * 1.209 Mōtanus in the sufficiency of the Scriptures; by And. Masius in Reliques, by Alphonsus de Castro, Espencaeus, Caretanus, &c: & the schoolemē in the rest of the points of superstition. And Luther, Calvin, Bucer, Occolampadi∣us, Zanchius, Beza, &c: the most worthy warriours in the Lords battels, we know were sometimes of their friends, some being Friers, other Priests and Canons, & they who were least nursed vp in Popery. So truly is the saying verified of them also; Thy confederates haue dri∣ven thee to the borders, &c. Whose godly example I wish may moue them, if there be any here of their cō∣federates, to deceiue them, and helpe to driue 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 builded.

Iosephus reporteth, that Cyrus, who caused the Iews * 1.210 to build the temple, & gaue thē backe the vessels there∣of, was moved to doe it, by reading the prophecie of I∣saiah, who 200. yeares before had named him, who

should do it. I beseech GOD, that these men also rea∣ding this prophecy, that the friends of the Idumeans shal destroy them, may bee encouraged to doe it; that this may prevaile so much with them, as that did with Cy∣rus. For though they be your confederates, friends, bre∣thren, parents, children, yet must you not bee affraid to wound them spiritually, for the wounds of a friend are sweet. We must destroy not their persons but their er∣rors, and to be cruell herein is piety. And such cruelty as this is commanded by GOD; Cursed be he, that withhol∣deth his hand from this bloud. * 1.211

When Aaron had entised the Israelites to Idolatrie, and provoked them to the offending of GOD, by wor∣shipping the golden calfe: Moses proclaimeth, who so pertaineth to the Lord, let him come to me, and all the * 1.212 sonnes of Levi gathered themselues—So they went from gate to gate through the host & slew every man his bro∣ther, every man his companion, and every man his neigh bour: and so they consecrated their hands vnto the Lord and drew a blessing vpon them. But alas! how farre are we from doing this same in the warfare of Christ, a∣gainst our friends, kinsfolkes, and neighbours! Would to GOD many of vs were not caried away with that foolish pitie of Achab. When Benhadad had come vp * 1.213 to fight against Israel, but was discomfited, & was faine to flee into a secret chamber to saue his life: It was told him, that the kings of Israel were mercifull kings. Wherfore he sent to him certaine men, who said, thy servant Benhadad saith, I pray thee let me liue. To whom Achab said, is he yet aliue? he is my brother. Yea, said they

thy brother Benhadad, &c: and so was hee content to make a covenant with him, and Achab confederated himselfe with Benhadad. But there was sent a man of God to Achab, who told him, for as much as he had let a man scape out of his hands, whom the Lord woulde haue slaine, his life, should be for his, & his people for his. There bee this day too many Achabs, who can aske, whether their brother Benhadad be aliue, and willinglie spare him, hoping, that he will one day remember them with the like curtesie; so long as he is aliue hee is their brother Benhadad, yea their brother Benhadad: but because they let them scape, whom the Lorde woulde haue to be slaine, their life shalbe in steed of theirs, and their people insteede of theirs. Yet O Lord spare thy people, and powre out thy wrath on them, that know thee not, and on such as haue not called vpō thy name: yea O Lord powre thy wrath vpon. Benhadad and let him not escape thine hand, &c.

VERSE 8. 9.

8 Shall not I in that day, saith the Lord, destroy the wise men, from out of Edom & vnderstanding from the moūt of Esau.

9 And thy strong men O Teman shalbe affraide, so that the valiant of the mount of Esau shalbe cut of by slaugh∣ter.

THere be two things, whereby we purchase to our selues safety against our enimies, wisedome, & strength: wisedome in foretelling, and preventing, strength in re∣pressing, and withstanding the attempts devised and practised against vs. The Lord having she∣wed, that he would vtterly destroy and bring to cōfu∣sion the Idumeans, for that the matter seemed not very likely, and the message not easie to be credited, seeing they were furnished with wisedome & strength, where∣with they were able to prevent and subdue any mis∣chiefe; •…•…e sheweth how these things shall nothing let his purpose, for as much as he would depriue them of their wise men in the 8. verse, and spoile them of their strong in the 9. verse Shall not I, &c: wisdome and policie

beare the greatest sway in State matters; for armes a∣broade are of little force, vnlesse there bee sage counsell at home: and seeing things must by advise bee determined, before they can well and duly be practised, therefore the Prophet declaring the course, which the Lord will take in bringing his purpose about, beginneth at the wisedome saying. Shall not I, &c: and vnderstanding 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 vnderstanding, and bring to nought the strength and power, and that partly by ta∣king from them wisdome and vnderstanding, as Ieremy * 1.214 sheweth, 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 daie though vncertaine to them, to whom it pertained not to knowe the times & seasons * 1.215 which GOD had hid in his owne power, yet most sure & certaine to him, who in his secret counsell had appoin∣ted it. Which thing is also vttered by Interrogation, to make it more effectuall by sinking deepe into their minds. And so first hauing removed their wisemen, their strongmen follow after, of whom he saith, & thy strong men: & to assure them of it, with piercing their hearts by conceiuing it, as though it were laid before their eies, 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, haue every one of the mount of * 1.216

Esau, but sith the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth a va∣liant man, differing from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as vir doth from homo, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frō 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; I take it here to be so vnderstood, that as in the former verse hee shewed he would de∣stroy the wisemen of Edom, and vnderstanding 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 faithfull 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 vs diligently to be regar∣ded, not only in respect of the meanes, whereby but al∣so of the time, when this worke was appointed to bee wrought.

To begin with the daie, wee be hereby taught, that as all the workes of GOD are iustice and wisdome, so also that he appointeth wisely and iustly the times to ex ecute iudgement in. For hee punisheth not by and by such as offend, but is long suffering and gentle towards * 1.217 sinners, giving time of repentāce, that they may know the truth and come to amendment, out of the snare of the Devill. For which purpose he calleth them, by be∣nefits, * 1.218 exhortations, threatnings, punishments, and exam ples, as the Prophet setteth out by the •…•…militude of a husbandman; Doth the plowman plow all the day, and sowe? doth he breake the clods of his grounde when he hath made * 1.219 it plaine, doth he not then sowe? Fitches shall not be thresh∣ed. For hauing threatned, that GOD would destroy thē,

hee answereth to such scorners, as despised the long suffering of GOD, shewing th•…•…t sith the husbandman hath divers times for severall workes, so that hee doth not all at once, but first ploweth, then soweth, reapeth, thresheth, and that fitly according to the diversitie of the graine and corne, which is by the wisdome which GOD hath giuē him: in like sort or rather much more, will the Lord, who is perfect wisedome, appoint his time of calling, exhorting, threatning, &c. and when none of these will serue, of mowing and threshing also.

Great was the wickednesse of the old world, when as the sonnes of God seeing the daughters of men; that they * 1.220 were faire, and following their lust, not their dutie, tooke them wiues of all that they liked. GOD was displeased with their sinnes, and gaue them a long time of repē∣tance, even an hundred and twentie yeares. At which time they not repenting, he brought the flood of wa∣ters over them. When the Lord had promised to A∣braham the land of Canaan, hee told him, that first his seed should be a soiourner in a land that was not theirs even 400. yeares, for that the sinne of the Amorites * 1.221 was not as then full, shewing plainely, that he had gi∣ven them a daie of repentance, which being come, if they brought not forth worthie fruite thereof, they should be mowed downe. The wickednesse of Achab receiued such iudgement as it deserued, yet even for that shadow of repentance, the plague was cast of to his posteritie. In the daies of Iosiah, Israel was not pla∣gued * 1.222 &c. because his heart melted at the hearing of the law of God. The rest of the threatings of Isaiah, and Iere∣miah,

are of like manner against the Tyrians, Babyloni∣ans, Assyrians, Moabites, &c. appointing to some cer∣taine expresse yeares, as three, other lxx. some short, but not mentioned: a short time, but a time also is threatned by Iohn Baptist, when he said, Even now is the axe laid to the root of the tree. * 1.223

That which we are to regard more specially is, that the times of iudgement appointed for the Amorites, Achab, Iewes, &c. are not only to be respected for thē∣selues, but to bee considered as figures of that great iudgemēt, for which there is a time appointed, which is called a daie in Scripture for an excellencie: as the Apostle preached to the Athenians, that GOD had ap∣pointed a daie in which he will iudge the world in righte∣ousnes by that man, which he hath appointed. And though * 1.224 he seeme slack in comming, yet is he not, for he saith, till the number be accomplished. The Lord will come as a theefe in the night, and he shall sit on his throne of Maie∣stie, before whom the earth and heavens shall fly away, the earth and sea shall yeeld vp their dead, the bookes shall bee opened, and each man shall receaue his iudgement. Which point S^t Peter having handled exhorteth vs to consi∣der * 1.225 what manner of persons we should then bee, in holy conversation, and godlinesse, who should looke for, and hasten vnto the comming of this day of God. On which occasion I am also to desire you, that you would diligently consider, if God haue appointed a daie for temporall and eternall punishments, how patient each one of vs ought to be in all afflictions, how wise in all behaviour. Patient, that wee fre•…•… not our selues

nor be caried away with any evill affection, when we see God not presently execute his iudgements, that therefore wee should set our heartes to evill. Wise, * 1.226 that we stand in the feare of GOD, and offend not as wicked persons, for whom another day is appointed, the last and worst of all other. Wherefore we haue need of patience, &c: as we are exhorted therevnto by the A∣postles: * 1.227 that we be not discomforted, though we see the wicked prosper, & liue in all iollity, lest otherwise we fal into the sinne of murmuring, as did the Israelites, being ready to fall away from the profession of GOD, be∣cause the rod had rest vpon them for a while. And ha∣ving seene so great workes wrought by Gods hand in Egypt, yet at the red sea they feared, least they shoulde haue beene swallowed vp of Pharaoh. But Moses bid∣deth them be still, and see the salvation of the Lord; for * 1.228 that he knew there was a day appointed, when Phara∣oh should be discomfited: which thing is not onely of the Israelites concerning Pharaoh king of Egypt, but al∣so to the comfort of all true Israelites, and to the re∣venge 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 shal passe by thē, they shalbe so gone, that their place shall know them no more. What greater affliction abode the Iewes, then vnder Antiochus, yet frō the time, that the abhomination was set vp, as Daniel sheweth, it was lesse then 4 years. The Saints of God indeed are troubled with impatiēcy, and would gladly see their desire vpō the wicked that Gods name might be the more glorified in the salvation of

his Saints. which is set downe in the Revelation, where the soules vnder the Altar do cry, how long Lord, holie and true—but white long robes were given vnto them, & it was said, that they should rest for a little season, &c: let vs not thē discourage our selues with impatiēcie, let * 1.229 vs not fret our selues, lest wee bee moved to evill, for the Saints confesse that God was holy & true, true in his pro∣mise, who will no doubt take revenge of his enimies, holy in grāting repētāce to sinners. Let vs cal to minde the end that fell vpon Pharaoh, Antiochus, &c. & other miscreants, and let vs wait the Lords leasure, remem∣bring, that to the Saints were given white robes the signe of grace in this life, and of glory in the life to come.

Moreover, as wee hereby doe learne patience, that we sret not at the prosperitie of the wicked; so are we also to be wise, that wee offend not after the manner of the vngodly, through hope of escaping the iudge∣ment * 1.230 of GOD, hauing before our eies the daie, which the Prophet here speaketh of, and much more, that whereof this is a signe and figure, remēbring, that the slower our punishment is in comming, the heavier will it be when it commeth. When Amnon had defiled himselfe, & his Sister Thamar following his filthy lust, he streight was so displeased with her, that he could * 1.231 not so much as abide her sight, which is the first plague that GOD layeth on such lust. There followed after another, when hee was put to the sword: but the third most heavie, and grievous was behind, which was to * 1.232 be cast with whoremongers into the lake that burneth.

How little ioy had Absolon after hee began to rebell a gainst his Father! for within fewe daies the senselesse creatures, practised the like disobedience against him. * 1.233 that he did against his Father, so that they, which were made to haue served his benefit, wrought his destructi∣on. The rich mans soule which was set at ease for many * 1.234 yeares, as he thought, how sodainely heard hee his iudgement, that in that night it should be taken frō him! The heathen and enimies of Christ promised them∣selues great good by Iulian, hoping that hee should liue to root out all Christianitie: in so much that * 1.235 Li∣banius the Sophist meeting with a Christian Schoolema∣ster, asked of him in disdaine what the Carpenters sonne (for so in contempt they tearmed our Saviour) was then doing, to whom the Schoolemaster made answer that the Carpenters sonne was making a coffin for his master Iulian. And so it pleased GOD, that Iulian in his warre against the Persian king was * 1.236 slaine and brought to a shamefull end.

Now these things are written to let vs knowe, that not only such as offend in lust, as Amnon, in disobedi ence, as Absolon, in coveteousnesse, as the richman, in im∣pietie, as Iulian, shall bee punished even as they were: but that it is vndoubtedly true, which Solomon saith, that GOD wil bring into iudgement, every work with eve∣ry secret thing, be it good or evil. Wherfore let vs learne * 1.237 his exhortation, to feare God and keepe his commande∣mēts, which is the whole dutie of mā. Which though I haue sufficiently declared by examples of the Scrip∣tures, yet as the Apostle vsed the sentence of the Poet

Menander, after other sound proofes, so for the youth, that would heare what a Poet saith, I will alleage the saying of the prince of Poets. When Turnus had taken the spoile of Pallas he receaued this threatning;

Turn•…•… tempus erit, magno cum optaverit emptu•…•…; Intactum Pallanta, & cum spolia ista diem{que} * 1.238 Oderit—

which how truely it fell out, is in another place decla∣red, when being striken to the heart hee heard these words,

—Pallas te hoc vulnere, Pallas * 1.239 Immolat, & poenam scelerato ex sanguine sumit.

We are to deale with Pallas, (not Pallas Pallantis, but Pallas Pallados) that is, with the wisdome of the high est, we our selues are his, both body and soule, he hath redeemed vs, and made vs his owne. If then wee make our selues thrall to sinne, and wickednesse, we spoile & rob him, and then let vs assure our selues, the time will come, when we shall wish, that we had forgone these spoiles: when it shall be said, goe yee cursed into hell fire.

Let vs learne then to remember that daie, and out of this place, that God hath appointed a time, wherein he will avenge himselfe of his enimies; and not onely that, but which is another point, the meanes 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 insteed, they may receaue the vengeance prepared for them. How GOD doth deale with nations in these matters, the hi∣stories shew, and the Prophet Isaiah plainely, when hee

saith, he will take away the wise-eloquent-artificer. Mea∣ning, * 1.240 that howsoever they perswaded themselues, that by those meanes and enimies they could not be destroi ed, being furnished in such manner against all manner assaults, yet GOD would doe it by taking awaie what∣soever might any way stand them insteed. It was not to be thought, that Babylon hauing in it such strength and wisdome could bee so taken, as it was by Cyrus: but we read, that at such time they gaue themselues to drunkennesse and ryot. Wherefore let vs not put our confidence in flesh and blood, perswading our selues, that because our nation is mightie in strength of peo∣ple, our prince wise, our coūsellers provident, our mu∣nition 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 hee leaue vs the men, yet he can take all wisdome and strength frō them, & whatsoever we bring home seeme it never so great, yet can the Lord blowe vpon it, as the Prophet speaketh, and it shall fall away. * 1.241

Here then is good comfort for vs, if we serue & loue the Lord: for from whome will the Lord take vnder∣standing, not from David, but from Absolon, not from Israelites, but from Edomites, not from Ezechiah, but Senacherib: or if he take vnderstanding from Israel, Da∣vid, Ezekiah, yet not from David, to destroy him, not from Ezechiah, when he calls vpon him, and if he fay∣led the Iewes, yet the true Israelites shall be strengthned from aboue: though David be troubled, yet shall hee not want his wise Cushai, and strong Ioab: and although * 1.242

the counsell of men faile, and strength bee nothing, the * 1.243 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 bee quite destroyed. Though Absolon haue with him Achitophel, yet GOD can make his counsell foolish; though Senacherib his armies bee strong, yet may hee loose them all, and himselfe also bee murthered by his sonnes in the temple of his Gods. And as the Scripture teacheth vs this of Absolon, Senacherib, Idumeans, so must we thinke it to be verified against al that deale as they did. Wherein not to call you to cō∣sider the Scribes and Pharises dealing against our Saui∣our 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 wisedome from them, and bereft them of their stout men. Even from the time that Wickliffe in England, Iohn Husse, and Ierome of •…•…rage in Boheme, made profession of the Gos∣pell, how things amongst them haue fallen from evill to worse, even their owne complaints doe sufficiently shew, namely by the Councils of Constance, and Basil, & of •…•…neas Sylvius, and by whole countries falling a∣way from them. Luther against whome they most speake all wicked speeches, how wonderfully was hee holpen by the mightie hand of GOD, when as they by their dealing set forward, that which he preached: which seeing they will reiect, when it is taught them * 1.244 out of Sleidan, let them learne of Guicciardine decla∣ring, that Pope Leo the 10 was the cause of that, which was done in Germanie, 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 tooke for them at dice: and all the world knewe, that the money was not gathered (as they pretended) to make warre against the Turkes, but indeed to maintaine the Pompe and lust of the Popes Si∣ster, who had made a Bishop her deputie for that pur∣pose. Wherefore he saith, that the Pope went about indeed to suppresse that Luther had preached, but hee vsed not fit medicines, and though he excommunica∣ted them, that followed him, yet he redressed not the fault he spake against. Whereby it is declared, how GOD tooke away wisdome (from the Idumeans,) frō Pope Leo: since which time what successe hath followed i•…•… England, Scotland, Poland, & other countries, the world seeth, and wee perceiue how GOD in part hath fulfil∣led, that which he here threatneth, that their wisemen should faile, and their strong men perish. The full accom∣plishmēt we yet see not, the time being not yet come for GOD hath his degrees. But howsoever the Iesuites make shew of wisdome and knowledge, yet GOD can take both wisdome and knowledge, from them: as wee see he hath done, both in their doctrine, discipline, and ceremonies especially, wherein their folly most nota∣bly appeareth. Let any man read their Pontificall, & let him say, whether GOD hath not taken all their wise∣dome from them LORD finish thy worke, which thou hast begun, take wisedome and strength from the mount of Esau, that mount S•…•…on may reioice, &c.

VERSE 10. 11.

10 For thy cruelty against thy brother Jacob, shame shall cover thee, and thou shalt be cut of for ever.

11 When thou stoodest on the other side, in the daie that the strangers caried away his substance, and strangers en∣tred into his gates, & cast lots vpon Ierusalem, even thou wast as one of them.

OVR Saviour to kindle the minds of his Disciples with a desire to goe on towards heaven and not to looke backe to the intisemēts of the world, willeth them to re∣member Lots wife. Whereby hee teacheth vs, that in the stories of * 1.245 the Scriptures, we are not only to note the event, as namely that shee was turned into a pillar of salt, but the causes also, as for that shee being delivered from Sodome, yet contrary to GODS commā∣dement, looked backe againe to it. The which thing the Prophet setteth here before vs in the destruction of the Idumeans: for having hitherto declared the event, which should fall on them, namely that they should

be brought downe and destroyed by such meanes, as GOD had appointed, notwithstanding all their wisdome, and strength: hee in this place sheweth the cause hereof, which was their crueltie against their brethren. For thy * 1.246 crueltie against thy brother]—The nations of the Iewes and Idumeans came by descent from Abraham & Isaac for which cause they are called brethren, & as the pro∣per name of Edom, is vsed to signifie his ofspring, so are the Iewes noted by the name of Iacob brother of Edom: wherefore denouncing here vtter destruction to the Idumeans, for their hard dealing towardes the Iewes, he saith, for thy crueltie against thy brother.

The crueltie shewed was, that when strangers and aliens even the Chaldeans tooke Ierusalem and spoiled it, dividing the prey by lot, after the manner of souldi∣ers, and carying away their substance, they stood on the other side, not only not helping thē in this their great necessitie, but even furthering, what they could, their destruction. For when Nebuchadnezzar (as it is recor∣ded in the 2 of the Chronicles, the last chap.) caried a∣way * 1.247 the treasure of Ierusalem, burnt the temple, pulled downe the wals, made havocke of the people: the Idu∣means stood by crying, rase it even to the foundations. * 1.248 Neither only exhorted they the Chaldeans to this cru∣eltie, but put their hands also therevnto, and did even as they, which appeareth in the 12, 13, and 14 verses, by the rehearsall of the particulars. But at this time it shall be enough to obserue in generall the crueltie of the Idumeans against the Iewes in these two verses, for thy crueltie against thy brother Iacob.

The Hebrew word vsed in this place signifieth anie wrong done by force and iniurie; and so for the agree∣ment * 1.249 of Simeon and Levi in that cruell murther of the Sichemites, it is said that the Instruments of cruelty were in their habitations. Sometimes also it is vsed for such * 1.250 wrong as is done by fraud and subtiltie, as when false wit∣nesses are called witnesses of cruelty or cruell witnesses. * 1.251 In this place it is takē for both: for they are accused of cru•…•…lty not only for that they entred into the g•…•…te in the day of destruction, laid hand on their substance, stood in crosse waies to cut of them that should escape, but also for that they helped them not, but looked on their afflicti∣on, and reioiced at it. Whereby we are taught to with∣hold both our hands and hearts from all kind of cruel∣ty, whether it be wrought by force or fraud, neither to haue any by deedes, nor by affection, and that we are not to suffer any to be harmed, whom wee may rescue and deliver. Which is a lesson for vs to be learned and pra∣ctised towards all men. For GOD created man in his owne Image, standing in perfect righteousnesse, which although by the sinne of Adam it bee defaced, yet is * 1.252 this Image remaining in some part, and very notable monuments thereof as yet remaine even in the most corrupt: wherevpō the heathē, by the light of nature, gathered, that because of that coniunction of men in hu∣man•…•…ty, they were one to loue another, and detest all * 1.253 cru•…•…lty; whence those general lawes of curtesie arose, to shew the way to him that wandreth, to suffer another to light at our candle, not to debarre any of our water stream•…•…, to helpe with our counsell, such as needed it.

And so we see the Samaritane finding the wounded per * 1.254 son (though likely a Iew, who were because of their re∣ligion so great enimies, that they would neither eate nor talke, nor haue any familiarity one with another) yet moved with natural affectiō, when he saw him he had compassion on him, and went to him, bound vp his wounds, powred in oile and wine, put him on his own beast, brought him to an Inne and made provision for him. Which duty, that it bindeth all by the generall law, which is, loue thy neighbour as thy selfe, our Saviour sheweth, when here∣vpon he willeth the Scribe to whom he telleth this hi * 1.255 story to go his waies and doe likewise. Wherefore seeing by the law of nature, and reason, and the bond of huma∣nity, we are to loue all men, it is manifest, that then we are to abhorre, and refraine from all iniuries whatsoe∣ver.

But if neither the law of GOD, reason nor nature can moue vs herevnto, let vs consider the punishmēt which is threatned, and hath light on them that haue not fulfilled this law. For albeit the punishment, which is here laid downe, is not threatned to each sort of mē that shew cruelty to another whatsoever, yet in the holy Scriptures there are some plagues denounced a∣gainst every one whatsoever. The cruelty of the olde world was chiefly shewed vpon the brood of Cain, yet * 1.256 the Lord said to Noah, that the earth was filled with cru elty, wherfore he would destroy it. The Sichemites were aliens to Israel, yea they vnlawfully possessed that, which belonged to Iacob and his sonnes: yet because Simeon and Levi murthered them in so cruell manner,

Iacob curseth their wrath, because it wa•…•… cruell, and their rage, for that it was fierce, wherefore he saith, that they * 1.257 should be divided in Iacob, and scattered in Israel: a mā would haue thought the zeale of Saul had been praise worthy, when he sl•…•…w the Gibeonites, which were a remnant of the cursed Amorites, but the Lord pla∣gued Israel for it, neither ceased the famine, till such * 1.258 time as David delivered vp to be hanged, of Sauls sons, seaven, as the Gibeonites demanded; which being done the plague ceased. So greatly doth the Lord detest ty∣rannie and cruelty, though it be shewed to the broode of Cain, toward vncircumcised Sichemites, or profane Gibeonites, yea on such whom he hath in his iudgmēt appointed to destruction, though not by that meanes.

Whosoever he shalbe therefore with whom thou shalt haue to deale, I say not if he be a Papist, but a Iew, but be he a Turke, or Atheist, or whatsoever infidell, remember to vse him as a man, even because hee is a man. Man cannot be GOD to man; it was an higher title then ought to haue beene given either of Cicero to Lentulus, or Virgil to Augustus: but if any man play the part of Lycaon and become a wolfe, then shall not * 1.259 the punishment of Lycaon be removed from him. The * 1.260 Idumeans how wicked they were, and how they were threatned we see here: yet when the king of Moab had taken the king of the Idumeans son, and burnt him on the wal, in hope to get by that meanes the victory, the Lord threatned by Amos, For three transgressions of Moab, and for foure, I will not turne it away, because it * 1.261

burnt the bones of the king of Edom into lime. Therefore I will send a fire into Moab: I will cut of the Iudge out of the midst thereof, and will slay all the princes thereof with him. For with what measure we meate, with the same shall it be measured to vs againe. The Idumeans were wicked, yet because they burnt the kings sonne so cruelly, they shalbe burnt for it themselues.

As God is the creator of all, so is he also the Saviour of all concerning the blessings of this life. But as he is called the Saviour of all, but chiefly of the elect, so de∣testeth * 1.262 he all cruelty that is done to any but especiallie that, which is shewed towards his people. Which is cleere by this, which is here said, that because of his cru∣elty towards Iacob, &c. Such are all his chosen servants, as * 1.263 the Prophet in the Psalme saith, that the Lord hath cho∣sen Iacob for him selfe, and Israel his chosen treasure. By the name then of Iacob are all the chosen represented, for all beleevers are of the seed of Abraham, the chil∣dren * 1.264 of Iacob, they that are his chosen. Of whom hee hath such care, that he rebuketh even kings for their sakes. Abimelech when as vnaware he would haue takē Sara, whom Abraham said to be his Sister, the Lord in a * 1.265 dreame forbiddeth him, that vnlesse he withheld him∣selfe, he was but a dead man. Pharaoh oppresseth them, * 1.266 the Lord delivereth them, and drowneth him. For GOD remembreth for ever the covenant which hee made with Abraham, and the oath which he sware vnto Ia∣cob. Yea though they were but a few and strangers in the * 1.267 land, yet he suffered no man to do them violence, bu•…•… r•…•…pro ved kings, &c: Touch not mine annointed, and doe my pro∣phets

no harme. All Christians are the Lords annointed, and all are Prophets in some sort, though not in special, as was Abraham: and this promise is made to a thou∣sand generations. Wherefore as the Lord promiseth, that he will punish Damascus, Tyrus, &c: for their ini∣quitie, and cruelty towardes his people, so assuredly * 1.268 shall iust punishment follow all them, that shall be∣haue themselues in such order; yea the punishment that is threatned Moab is in some respect for Israels sake, because that cruelty was shewed on the king of Edoms sonne, when the Idumeans tooke part with Is∣rael. For three trāsgressions, & for foure, - as though he should say, though they haue committed many ini∣quities, which I haue spared, yet because they cōtinue to oppresse my people, I will powre out my venge∣ance on them, so that the fire shall fall vpon their wals and consume them, even according to their iniquitie a∣gainst the people of GOD. And the Metaphor of fire here vsed, putteth vs in minde of the generall 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 * 1.269 approacheth to them shall be consumed. For GOD ta∣keth it as done to himselfe, whatsoever is practised a∣gainst his servants: whosoever toucheth them, toucheth 〈◊〉〈◊〉. When Senacherib had bragged against the Iewes * 1.270 & threatned them in most cruel maner, the Lord spea∣king to him by the Prophet, saith, not because thou han∣dlest my servant so cruelly, but because thou ragest against me. I will put my hooke in thy nose, and bring thee home. As the Lord did indeed, where his owne sons, while he * 1.271

was worshippings his Idols, murthered him. I need not speake of Herod, Diocletiā, Iulian, &c: of whom the Ecclesiasticall histories write, which plainely shew, that * 1.272 like sinnes, provoke like plagues. To be cruell therefore against Iacob is an offéce, which draweth with it great vengeance.

Which as it is great, by whomsoever it be commit∣ted, so is it of necessity much more, if it be committed by him, that is brother to Iacob. Wherfore the Prophet saith, for thy cruelty to thy brother: the indignity where∣of is amplified in the words following, where spea∣king 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 abstaine from all inhumani∣ty, yet are we more bound to refraine from it, towards such as are of the same country, city, society, kindred, &c: and though we be to loue all men, yet are we not to loue all men alike. For our Saviour himselfe, though he loved all those, whom the Father had giuen him: yet cer∣taine it is, that he loued Iohn more entirely then anie of the rest, so that he is noted by that title the Disciple * 1.273 whom Iesus 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 bondes of Nature remaine stil, notwithstanding religiō which commeth by grace. The heathen entreating of the du∣ties which men owe one to another, maketh the first degree to containe all men because they bee men. The * 1.274 nexte such as are of one people, language, citie, kin∣dred,

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 e∣ven so GOD requireth greater curtesies to be shewed by the Israelites, to the Idumeans, then to other straun∣gers, and Moses giveth the reason, because he is thy bro∣ther: and yet greater of the Iewes one to another; grea∣ter also of such as are of the same kinred, as S. Paule tea∣cheth, If any haue Nephews or kinsmē, &c. Whereby he sheweth, that he is first to provide for them, & againe, if there be any man that provideth not for his owne, and namely for them of his houshold, he denieth the faith, and is * 1.275 worse then an Infidell. 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 infidell, because amongst them the fathers cast not of their children, the children do their best to help their parents in their need. Let vs learne therefore to be wise in performing the duty we owe to all men ac∣cording to the degrees by God prescribed; considering the Prophet here sheweth, that the Idumeans shoulde haue beene more curteous & gentle to Iewes, because they were brethren.

Si fratrem Pollux alternà morte redemit * 1.276 It{que} redit{que} viam toties—

GOD forbid we shoulde shew such deadly hatred as was betweene Eteocles, and Polynices! From this affini∣ty which is of them, which come of the same parents, * 1.277 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 vs towards the French & Scots, * 1.278 and other our confederates, it is no more, then the Tyri∣an Prince received at the hands of David and Salomon. Now how much more if an Englishman do an iniurie to an Englishman, may he that standeth by say, vvhy striue you togither, seeing you be brethren? I come neerer to thē, that are of one corporation, yea of one Socie∣ty having as it were one father, ioined in one fellowship of study and learning, wherein Cicero requireth a like∣lyhood of manners and affection. But the neerest band of all is Religion, where of they be al brethren by one father of heaven, borne of one mother the church, fed with one * 1.279 bread of life, preserved by one hope, iustified by one faith, sanctified by one spirit, serving one God, the onely Lord of all, &c. For, though the Papists speake skornefully of this name, that the faithfull call one another brethren, they being desirous to defend that peevish and super∣stitious distinction of such as cal themselues 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 haue it, to any one sect, no more thē the name of Iesuites, which some of them woulde appro∣priat to themselues.

Now as S. Paul would haue vs to do good to all men, * 1.280 but especially to them, that are of the houshold of faith; so are we with this bond of Religion, tyed so much the fa∣ster, as grace is superior to nature. Wherefore wee are to remember the exhortation of the Apostle herevpō,

that no man oppresse his brother, for the Lord is a reven∣ger * 1.281 of such things. What then shall become of them who neglecting the bonds of nature and grace, deale with their brethren no otherwise, then did the Idume∣ans with the Israelites, carrying away the substance, reioy∣cing at their harmes, standing on the other side? What shall we say of thē who deale with their brother Na∣both, as Achab and Iezabel did? Whose hands be full of * 1.282 bloud, and their houses stuffed with bribes, which grinde the faces of the poore, pull the skinne from their flesh, breake * 1.283 their bones in pieces, and chop them as meate for the pot, of such as eate & devoure vp their brethren with vsurie, which consume them by law and suit, which spoile thē by monopolies, by engrossing, by false wares, subtill bar∣gaines, by enclosing of commons, enhaunsing of rents, by robbing the Church, in pulling away the mainete∣nance of the Ministers, possessing their right, by impro∣priations, by impoverishing Colleges, by thrusting la∣bourers and husbandmē out of their house & groūd, and placing there a shepheard with his dogge, by ioi∣ning house to house, land to land, living to living, as * 1.284 though they meant alone to liue vpon the earth; and shall not the dogges once licke these mens bloud, & the fowles of the aire feede on their carkases, or shall not hell open her mouth wide, to swallow down their glo ry, riches, and themselues also? shall not the Lord saie in that last day to all these depart from mee yee wicked to dwell with the devill and his Angels. Nay shall it not be more dreadfull for them then this, if any thing may be? For he cannot say to these men, depart from * 1.285

me▪ for I was an hungred, & yee gaue me no meat: I thir∣sted * 1.286 and yee gaue me no drinke, &c. but rather hee may say, depart from me, for I had meat, and by force you tooke it from me, I had drinke and you spoiled me of it, I had a house and you thrust me out of it, I had clothes, and you puld them from my backe, I was in health, and yee droue me into sicknesse, I was at liber∣tie, & you imprisoned mee. Who is wise to consider this while it is time! least that houre come on him vn∣awares, which shall come on all of them as a snare: wherefore let vs remember the words of the Prophet For thy cruelty towards thy brother Iacob, shame shall co∣ver thee. But the hand of the Papists hath been chiefe in crueltie, & therefore we may be sure shal be chiefe in the punishment. For their brethren which only de∣sired redresse, and sought after reformation of their disorders, they haue not only cast of, but destroyed & that in most savage manner. Yea they haue done that which hardly hath been found in any Barbarians. Ha∣ving taken vp bodies when they were dead (yea rot∣ten) * 1.287 and haue burnt them as lime. To speake nothing of their lesser crueltie, as of those great nūbers which they haue rosted, but to take away al pretense, the first whom they murthered Iohn Hus, called to their coun∣cell by safe conduct of the Emperour, did they not cō trary to all right, and their owne faith burne him, whē he had cōmitted himselfe into their hands. Insomuch that the Emperour Sigismund could not bee satisfied for the breaking of his promise, till by their decree which is in the 10 Sess. of that councell they signified

that their authoritie was such that they might disa∣null what he had appointed. And a seely shift is that of our countrie man, who to salue the matter saith, Imperator promisit, orbis Christianus maior Imperatore * 1.288 dissoluit. What I pray you calleth he orbem Christianū, but the Bishops gathered together thither? and had they authoritie over their Emperour to cause him breake his word and faith, &c. Even so Saul thought it lawful for him to breake the oath, which Ioshua had * 1.289 made to the Gibeonites. But themselues doe at last be∣gin to be ashamed of this dealing: howbeit it is recor∣ded to their eternall shame and reproach, that they not only haue burned mens bones as lime, but that a∣gainst all equitie, their owne word and promise: so that they are enforced to defend it with that Axiome of theirs, which the very heathē would bee ashamed of, fides data haereticis non est servanda.

Oh Ierusalem, Ierusalem, which killest the Prophets and * 1.290 stonest them that are sent to thee, how often would—there∣fore is thy habitation left desolate. If their habitation was left desolate because they slew the Prophets, then much more Papists, for they haue slaine both Pro∣phets and people. I will not speake of the fires, which they haue kindled in all places, neither of the Spanish Inquisition (which for the cruelty of it is even become * 1.291 a proverbe) The Massacres in France, leaue no excuse in the world. But they haue not here made an end, but from Prophets and people, they haue set vpon Prin∣ces, as the late attempt against her Maiestie plainely declared. For though God suffered not the light of Is∣rael

(as Davids people spake of him) to be extinguished, * 1.292 yet it was no lesse crueltie in them, who had fully pur∣posed to haue done it, & whereas they haue had some pretence for their other dealings, there is none in the world for this. The Rebels in the North made Prote∣station, that they meant not to take away the Prince, but * 1.293 certaine bald counsellers (as they said) who were about her. The late libeller (concerning Ireland) saith that the Pope hath of old had title vnto it, and princes are not wont to loose their titles, though they haue no pos∣session, but this commending of the practise of the altar, the suborning of such a subiect, to dispossesse his lawfull Prince, not only of living, but of life too, what man not besotted, can choose but detest? When there was warre betwixt Pyrrhus king of Epirus and the Ro∣mans, Pyrrhus Phisition made promise vnto Fabritius * 1.294 that he would privily dispatch him: which Fabritius refused, and sent him backe to his Master declaring the matter vnto him, & coūselling him to look to him selfe. Oh Lord! how much worse are the Popish Ro∣mans, then the old Romans! they would not receiue a man that offered to doe such a mischiefe, these pricke men forward, and seeke after with great rewards such as will attempt it, they discovered it to their enimies, and warned them to looke to themselues, these hastē the matter, by what meanes they can, they thought it altogether vnlawfull, and detested it as abhominable, these commend it as lawfull, and defend it to be meri∣torious. When Pyrrhus for a recompense sent them backe some of their souldiers which they had taken

they would not receiue thē as a reward, for that which they thought humanitie required, but sent him backe as many prisoners of theirs; these labour by all means to keepe the matter close, and thinke it happy for him that can doe it: and may we not then say that vndoub∣tedly Fabritius shall rise at the last day in iudgement against them. The blood of Abel cryeth for vengeance against all these, who thirst after the blood both of Prophets, people, and of prince. Behold O Lord thy sanctuarie with the eies of mercy and compassion, in∣fatuate the counsell of Aehitophel, disappoint the practises of the blood thirstie and cruell men, that we being safe vnder the shadow of thy wings against all the crueltie of thy enimies, may see thy iudgements vpon the cruell Idumeans, and glorifie thy name there∣fore.

VERSE 12. 13. 14

12 But thou shouldst not haue beholdē the day of thy bro∣ther, in the day that he was made a stranger; neither shoul∣dest thou haue reioiced over the children of Iudah, in the day of her destruction; thou shouldest not haue spoken inso∣lently, in the day of affliction.

13 Thou shouldest not haue entred into the gate of my people, in the day of their destruction; neither shouldest evē thou haue looked on their affliction, in the day of their di∣stresse; nor haue laid hands on their substance, in the day &c 14 Neither shouldst thou haue stand in the crosse wates to cut of them, that should escape; neither shouldest thou haue betraied the remnant, in the day of their destruction.

THE Prophet having generally in the former verses delivered the cause of the destruction of the Idumeans, namely their crueltie, which they shewed to the Israe∣lites their brethren, when Ierusa∣lē was sacked, at what time they shewed themselues, as their enimies: he doth now in these wordes particularly lay the same out, that the

poisoned sore of their barbarousnesse, being declared the iustice of GOD in cutting them of, might bee she∣wed vnto them.

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

• 1. Affections,
• 2. Actions.

• 1. Affe∣ctions
  • Hatred
  • Envy
  testified by their gladnesse & reioi∣cing at their harmes & afflictions.
• 2. Their act∣ions are ei∣ther concer∣ning
  • ...words
    • ...proud
    • ...spightful
    thou shouldst not haue spoken insolently.
  • ...deeds, spoi∣ling 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 crueltie of Edom in wishing, speaking, and doing evill against Israel.

Welwillers cannot looke on our miseries, or abide to see them, for griefe and sorrow. As we read of A∣gar the mother of Ismael, that, whē her sonne was like to die for want of water, shee cast the child vnder the tree, and went and sate over against him a far off, for she said, I will not see the death of the child. But here the evill wil, that the Idumeans bore, appeareth, and the * 1.295 harme they wished them, in that they reioiced to looke vpon the affliction of their brethren.

Neither could they keepe this evill will within thē, but they vttered it in their speech, speaking proudly a

gainst them, or as it is in the Hebrew, making their * 1.296 mouth great or wide. Which here being plainely set downe is by others elsewhere more plainely opened, * 1.297 when they cryed, rase it, rase it, even to the foundations; * 1.298 and againe, behold the house of Iudah is like vnto all the heathen.

Besides here they staied not, but to their evill will & naughtie words, they added naughtie deeds, for they entred into the gate, laid hands on their substance; and as though it had beene a small thing to rob them, they proceeded further, and tooke away their liues, by kil∣ling some by present death, for whom they waited in the breaches, others by lingring death, whom they be∣traied, that so they might die in torments & captivity. And all these albeit very grievous in themselues, yet are more increased by the circumstances.

Of

• 1 persons,
• 2 Times.

1. Persons by whō. a brother, where∣fore 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 encreaseth the cruelty, in the day he was made a stranger, in the day of affli∣ction. Whereby is declared, what marveilous savage hearts they bore; for then even enimies are moved to pity. Wherefore to shew the grievousnes in respect hereof, this clause is repeated in each branch.

And when it is also saide that they stoode 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 iustly reproved, when they are admonished not to haue done that which they did. By which reproofe of Edom, we are admonished to haue two things, if we will neither be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ, namely

• 1 Patience.
• 2 Brotherly loue

in that they

• did.
• should haue done.

1 It is a heard and heavy message, that the children of GOD must suffer so great misery & cruelty, & to beare it also: a great griefe it is, that our enemies should looke on our affliction, and reioice; 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 vs after wee haue 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 onely of stran∣gers, but also of our brethren.

The gate that leadeth to life is narrow and straite. Wee are to sit downe and cast accompts, for we are to build a costly worke. We are borne as the sonnes of Iacob vn∣der the bondage of Pharaoh, so vnder the thraldome of Sathan that spirituall Pharaoh. Christ is our Moses by whō through Baptisme, as through the red sea, we are led to the land of promise: but before we come thither, wee are to passe through the wildernesse where is want of meate and drinke, and other necessaries, besides wild beasts & noysome serpents, &c: Yet this must we passe through, before we can come to Canaan, that is heavē. Which floweth, not as did that with milke and hony, but

with such ioy and comfort, as tongue cannot vtter, nei∣ther haue at any time entred into the hart of man.

Now seeing vnlesse we passe through the wildernes we cannot enter into Canaan: wee must be content to beare whatsoever affliction is therein. But if we mur∣mure and rebell, he hath sworne in his wrath, that we shall not enter into his rest. So hard a thing is it, nay so impos∣sible, to enter heaven, but through many tribulations.

If any man will come after me, saith our Saviour, let him take vp his crosse dayly, and follow me. The death of the crosse was not only most grievous, but most shame full also, and so much the more, for that such as were to bee handled most despitefully were put to cary their crosse themselues; for they had favour shewed thē, who had others to helpe: 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 dayly, it is a sore matter: yet must those that will follow Christ be content to doe it, to beare all affliction even most grievous and shame∣full, even the crosse. For Christian mens life is death, and that daily: that they may say with the Church, for thy sake are we killed dayly, not the whole day onely, but every day. Christ Iesus the sonne of GOD, who thought it not robbery to be like vnto God, was content for our sake to endure all miseries, even the death of the crosse, with all the indignities, that Edom put Iuda vnto. For they in the day of his affliction stood staring & looking vpon him, they reioiced against him, those goods hee had they tooke and divided amongst them: Lastly they put him to a most villanous death, as himselfe had before shew∣ed

by David a figure of him. I am become a stranger to my brethren, an alien to my mothers childrē. They stood sta∣ring and looking on me, they gaue me gall, &c: all that looke on me haue me in derision, &c: dogges haue compassed me a bout, &c: they part my garments amongst thē, and cast lots on my vesture, they pierced my hands and feete, &c: For al∣beit, that some of these things were performed against our Saviour by the heathen: yet were both Pilate & the souldiers but ministers of the Iewes his brethren, who were they, that sought for him, betraied 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 pitifull sort by his brethren, is set forth for a patterne to vs, to learne by like patience to suffer the like cruelty. Because indeed that we are prepared and ordained for the like: As Peter declareth, here vnto are yee called: for Christ also suffrea for vs, leaving vs an example, that we should follow his steppes. And Paule * 1.299 saith that we are herevnto predestinate, to be made like vn to the Image of the sonne of God: and if we will raigne with him, we must also suffer with him.

The Primitiue Church which immediatly followed * 1.300 Christ had sufficient proofe hereof, as in the stoning of Steven, the Imprisonment of Peter, the often persecuti∣ons 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 labours, in siripes aboue measure, in prison plē∣teously, * 1.301 in death eft, in perils among his owne nation, among false brethren. Afterwarde how barbarously the true

Christians were dealt withall by the Donatists, Circum∣cellians, &c: who dismembred their bodies, put out their eies, beheaded and burned them vnder the Emperours Va∣lentius, &c. the monuments of those daies and the Ec∣clesiasticall histories do abundantly shew.

And in our time the Papists haue in this point dealte so outragiously, that al the other, which we haue men∣tioned, seemeth nothing to it. A fresh example where∣of is that committed by them about this time 13. years in Paris vnder Charles the 9. when in that realme there were slaine 30000 Christians, and that not in warre or * 1.302 battle mentioned, as was this of the Idumeans, but vn∣der the pretence of friendship, shadowed by the marri∣age of the kings Sister to a Christian prince. In which most treacherous & bloudy practise were al the points observed, that are here noted in the Idumeans.

Looked. For it is recorded that on Bartholomew night the Queene-mother with the rest went out of the palace * 1.303 to see the carkases of such as they had murthered in the city. And besides when they caused the body of that worthy Admirall, to be hanged vpon the gibbet, they went out of the city to fill their eies with that cruell sight.

Reioiced. They caused for ioy hereof procession to bee made throughout Paris: and when Gregory 13. heard of it, hee caused the like ioy to bee shewed in his citie, the gunnes to be shot of from his castle of Saint Angelo, & masse to be song in honour of this noble deed in Saint * 1.304 Lucies Church a French Saint. And so that in that citie where neither Sylla, Caesar, nor any other ever trium∣phed

over citizens though overcome with iust war, not traiterously murthered by vninst crueltie. Moreo∣ver by Parliament it was enacted, that in memorie hereof there should bee kept each yeare on S^t Bartho∣lomew day a generall 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 reioice at their deeds. Words of the murtherers of the Admirall, &c. And by the words of the President of the Parliament of Paris, who signified, that all was done by the kings * 1.305 authoritie (contrarie to that, which hee had in his let∣ters, signified to other princes) cōmending the whole deed with that saying of Lewes one of their kings,

Qui nescit dissimulare, nescit regnare. * 1.306 He knowes not how to raigne, that knowes not how to faine.

Besides the thing commended with an Oration, and the Cardinall of Loraine set vp monuments of it, which * 1.307 also Genebrard, and Surius, the most impudent Bolsecks that ever wrote, haue in their Chronicle commended * 1.308 with this sclander, that it was done because of their conspiracie. * 1.309

Ransacking substance. They not onely entred into the gate but houses of the oppressed, rifling them at their pleasures, yea so greedy were they of gaine, that they slew some that were very Papistes, to the ende that * 1.310 some of their complices, which were next to possesse their goods, might by that meanes be enriched.

Slaine. How they slew not only those that fell into

their hands, but such as were escaped also, may ap∣peare by the sending of their letters after this 〈◊〉〈◊〉 done at Paris, to Lions, and other places, that they * 1.311 might, to fill vp the measure of the kings iniquitie, de∣stroy the remnant.

We here in England haue not yet (GOD be praised) felt this manner of crueltie, but seeing it is our lot to abide it, we must for our part be prepared for it, and arme our selues with patiēce against it come, though we be not free presently, for all that they date doe. For there want not among vs false brethren, as such as in their hearts murther vs. And albeit wee suffer not so much as Abel did of Cain, yet feele we as much as Isaac did of Ismael, namely sco•…•…es, and sclanders. Such were Davids brethren, of whom he saith that they tore him in peeces. His familiar friends with whom hee tooke sweet counsell, &c. which is so certaine to befal likewise vnto vs, that our Saviour out of the Prophet Michah, saith that the sonne shall rise against the father, &c. and a * 1.312 mans enimies shall be even they of his owne houshold. But as it is there by the Prophet laid downe for a comfort to the godlie. Let not the enimie reioice, for though I * 1.313 fall, yet shall I rise againe &c. mine •…•…es shall behold her: now shall she be troden downe, as the m•…•…re in the streets.

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

1 Reioice. This ioy at others harmes ought to bee farre from vs, being a token of hatred and envy. For if we goe to the root as it is delivered elsewhere, it is e∣vident, * 1.314 that it proceedeth from an evill mind. For whō men hate, him wish they evill vnto, and would gladly see it * 1.315 fall on him. Wherefore it proceedeth from the heart, as even the outward gesture also: which our Saviour declareth, when he saith, that out of the heart proceed evill thoughts, &c. and an evill eye, meaning the ef∣fects of an evill eye and envious. For many there are that see well, and yet haue evill eies. Namely such as delight at the harme of their brother, and sorrow at his good. Wherefore we must beware of both effects namely, that we neither behold the prosperitie of o∣thers with griefe, nor their adversitie with ioy.

And for the former, we must be so much the more diligent in avoiding it, because a good mind is some∣times subiect vnto it. When a young man told Ioshu∣ah, that Eldad, and Modad, prophecied in the host, hee * 1.316 willed Moses to forbid them. But Moses rebuked him; enviest thou, saith hee, for my sake? yea would to God that all the Lords people were Prophets, and that the Lord would put his spirit vpon them.

But as for the latter, which is to reioice at the ad∣versitie of others, it is not so incident to the heart, which is sprinckled with any drop of grace; because that evē naturally, we pitie such as be in miserie. How∣beit, if there be any such among vs, let him remember what the wise man saith; That he who reioiceth at the harme of another, shal not himselfe escape vnpunished. The

summe is this, that we look to our heart the fountaine of these affections, and purifie it. The heart, as the Phi∣losophers saie, in naturall generation is first framed, and in spiritual regeneration it is first formed. Wherefore we are first to looke that it be pure. For what the heart conceiveth, that the tongue vttereth, and what the tongue speaketh, the hand practiseth.

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

• exhorting the enimies.
• scoffing and deriding our brethren, as * 1.317 the Idumeans.

To exhort men to do evill, I hope we may learne how deere it will cost vs by the example of the Iewes; who exhorting the Romanes to slay our Saviour, and being admonished of the great wickednesse, answered, his bloud be vpon vs & on our children, & so it was indeed. But how sore it was vpon them the noble history of Ierusalems destruction, which followed within the cō∣passe * 1.318 of their childrens life, doth sufficiently declare, of whom were slaine 1100000.

For taunting, as not onely doers but abetters are culpable in faults, so these scoffers as well as the doers of evill; and so much the more, because they scoffe the Lord himselfe, as when they said, The land wherein the Lord is. How heavy the hand of the Lord was on Rab∣sakeh for this blasphemy, we haue an evident exam∣ple. I will not go so farre in this assembly as to speake of such grosse blasphemy; but if there any among vs, which are not afraid to abuse the words of Scripture

in scoffe, as did those wicked Iewes which had in their mouth. The burthen of the Lord, &c. Let them consider the punishment threatned against such scorners and be afraid thereof. A shame it is, if the counsell of Trent condemne such wickednesse, for vs to vse it. Where∣fore if any prophane cogitations concerning GODS word rise in our mindes, let vs 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 wee go not so farre, as to come to sacking, yet if we lay hands vpon the goods of Iudah, whether publique, or private. we play the part of Edom: I am loath to speak that which I should heare touch. Doe not they commit this wickednesse, which take mony for that which was provided to main taine the poore, either in the Vniversity publikely or privately in any colledge: which sell the poore for shoes, or come not so low as those beggarly iudges, but make their owne advantage by what meanes soever. •…•…ut they will not say that they lay hands on them, but that they take that which is offered. Alas poore soules! do they offer it, yea even as men their, purses on Salis∣bury plaine, they yeeld their goods to saue their liues. * 1.319 This was right Verres answere, hee tooke nothing but what was offered him. Or they will say that themselues receiue nothing, but yet as Maister Latimer said, their * 1.320 wiues shall, or the steward of the kitchin.

Now if this be blame worthy being done in privat

goods, how much more in publique. The wise Steward whē he should be put frō his office, meaning to pro vide for a deare yeare, called togither all his Masters deb ters, saying to the first, how much owest thou to my Maister, * 1.321 and he said an hundred measures of oile, and he said take thy writings, set down quickly & write fifty, &c. The Steward cācelled not the obligations but made thē a new, & so made him friends of his masters goods. I would to GOD this practise were not too common among vs by pub lique goods to make vs private friends in our owne suits, &c. The Lord commended the wisedome of this vn∣thristy Steward, he commended his policy, not his hone stie. And if hee were among vs and were to speake of Stewards, he would commende the policie of our Ste∣wards no losse then that of the wise steward. The Phari∣sees gaue 30. pence, which were indeede 30. sicles, a∣bout in value two shillings a piece, which they tooke out of the publique treasury vnto Iudas to betray our Saviour, when Iudas had returned them, they woulde not put them againe into the treasurie because it was the price of bloud, but bought therewith a potters field, to burie strangers in. The Pharisees gaue 30. pieces of siluer, if it had beene 30. pieces of gold, or thrise 30. it had bin fitter for my purpose.

For the sinne is such of them that haue given much more out of the publique treasury, to compasse such things, as when they haue them, they may betray the soules of Christians. And whether this practise be rise among vs, I leaue to their consideration, who wiselie consider the dealing of the world. But let such men as

be faulty herein, consider the end of the givers and ta∣kers, whereof the one strangled himselfe, the other were overthrowne in the destruction threatned against them. And for the money, what end it had, we see: I speake not because it buried strangers, but it served to no purpose, but to burie carkases: and so shall this mo∣ny serue to none other end but to bury, not the carka∣ses but the soules of such in hel fire, which staine their hands with it.

4 The fourth thing is to abstaine from murther. I wil not propose vnto you so high a degree of this sin: But exhorte such as to whom it appertaineth to be∣ware, that they murther not the soules whereof they haue charge. The surest death and most pitifull is the famine of the soule, and the want of the preaching of the word is famine. And reason in the mouth of the Poet hath taught vs, that it is a most miserable thing to die with hunger. Wherefore in this case it belongeth to Maisters, who haue charge & care of servants, Pa∣stors of flockes, Magistrates of people, to see that they be not negligent in their duty, and that their hande be not deepe in this iniquity, and that they be not defiled with the bloud of soules, which Christ hath redeemed with his precious bloud. Oh that they would at length consider wisely of it! And here should I speake to the Magistrate of the city, if hee were present, in that matter, which hath beene often moved vnto him, for the provision for such as might minister the word vnto them, which in the Apostles iudgement is necessary: No man at any time goeth to warre on his own

charges. And if this city can be content to set out soul∣diers for the prince, will they not be perswaded to fur∣nish souldiers against Sathan, the enimy of their souls, against whom they are continually to striue? The ex∣ample of Cambridge, hath beene proposed vnto them: but if they were not worse then them of Achaia and the Barbarians of Macedonia, they would bee moved to do somewhat herein; these were content to sende reliefe to the Saints at Ierusalem, but they will not suc∣cour such as are amongst them, which are not trou∣bled with bodily but spirituall hunger.

VERSE 15. 16.

15 For the dayof the Lord is neere vpon all the heathen: as thou hast done, it shalbe done vnto thee. They reward shall returne vpon thine head.

16 When you haue drunke vpon mine holy mountaine: al the heathen shall drinke continually; yea, they shall drink & swallow vp, and they shall be, as though they had not beene.

THE thoughts and affections of mans heart are so corrupt & fro∣ward, that he is seldome by com∣maundement restrained from e∣vill, vnlesse there bee adioined to the breach of the commaunde∣ment, somepunishment. Neither are we alwaies moved therwith all, especially if we know or bee perswaded that, that which is threatned be farre of. For it befalleth very often, that the pleasant lust and pleasure of sinne for a season, overweyeth the feare, which wee should con∣ceiue of the punishment which is yet to come, accor∣ding to that of the wise man. Because sentence against an evill worke is not executed speedily, therefore the heart * 1.322 of the children of men is fully set in them to doe evill. The Prophet waying this, thought it a small thing to

teach vs, by the wickednesse of the Idumeans, that we should fall after the same maner of sinne, & therefore putteth vs also in mind of the punishment which was to light on the vngodly. Which also hee doth the ra∣ther to comfort the godly; for so grievous are the ca∣lamities, which for the present time, the best are both to see and feele, that vnlesse they went into the sanctu∣arie of the LORD to see the end of these men, whom GOD hath set in slipperie places, it must needes fal out, that their seet should slip, and their goings slide. Where∣fore * 1.323 to raise vp the spirite which striueth against the flesh, and to beate downe the flesh which fighteth a∣gainst the spirit, the Lord saith by the Prohhet, for the daie, &c.

By the daie of the Lord, is meant the time of the Lords iudgement, that is, the time which hee hath ap∣pointed to execute iudgement. By the heathen are meant the nations set against the Iewes. As were the Philistins, Tyrians, Medes, Babylonians, &c. and such as were mentioned Ieremie. 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, hauing in the former verse opened the threat against a lenimies, in the verse following is He name∣ly mentioned. Howbeit least the Iewes should in the meane season be discouraged & broken, with the ma∣nifold miseries which they abode, hee sheweth that their enimies should suffer farre greater, and this also to their greater comfort is vttered in GODS person, On my mountaine.

Afflictions by a Metaphor are here called a drin∣king of strong drinke, as of wine, because that as mē by taking more thē enough, become drunke, 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 disorde∣red, &c.

The meaning then is this, that though they endu∣red for a while many and sundry miseries, yet should their enimies feele far greater: for it is said of the god∣ly, that they should drinke on his holy mountaine. But the heathen continually: implying that they should a∣bide this punishment for a time, but the enimies for∣ever. Againe, that they should drinke, but the other, should drinke and swallow vp, and bee as though they had not beene. Which difference is yet more fully declared by Ieremie, Take a cup—stagger—wax mad, vomit—yet * 1.324 of the Iewes which were carried captiue to Babylon he saith, that after 70 yeares they should be delivered.

Wee are to note that sundry temporall things in the old Testament, are shadowes of things eternall. Noah his arke which was borne vp by the waters, sig∣nified the Church, borne vp and saved by that which baptisme representeth; the punishment of Sodome figu∣red the eternall fire. The land of Canaan whereinto Io shua brought the Israelites, was a signe of the king∣dome of heaven, wherevnto wee are brought through the wildernesse of this life by Iesus Christ. So this cha∣stisement for the time of his children, and continuall drinking of the vngodly, are figures of the short cor∣rection,

which GOD will lay on his children, and the most dreadfull and eternall punishment, which shall fall on the head of the vngodly.

For the mountaine signifieth the Church; the Iewes, the godly; their drinking, afflictions. The heathen all vn∣godly; their continual drinking, their eternall punishment; their swallowing, &c: their torments most grievous. Which though we see partly, accōplished in this life, yet shall it more be seene in the life to come. For whē the godly haue a little suffred here, they shall haue all teares wiped from their eies, and the vngodly shal drinke and swallow, &c: that is, suffer endlesse and vnspeakea∣ble torments.

Here out are there many things to be observed.

• 1 Cause of these punishments. For respecting the sinnes in the former verses.
• 2 Time when, neere.
• 3 Equitie of the punishment, as thou hast done to them.
• 4 Freedome of the godly, when you haue drunke.
• 5 Grievousnes of the punishment, continually.
• 6 By way of the Metaphor of drinking, the filthi∣nesse of drunkennes.

1 The iniquities, which the Idumeans wrought a∣gainst the Iewes were they, that provoked this dread∣full vengeance. And because the heathen were like vn∣to them, they are to be punished also in the like man∣ner. The sinnes of the Idumeans consisted as hath been before declared in reioycing at the affliction of their bre∣thren, in speaking evill against them, in spoiling them of

their goods and substance, and in killing of their bo∣dies. Wherefore, as hath beene said, if we offend in the like if in greater, we must looke to receiue the like re∣ward.

So that if our hearts bee open to all manner of vn∣godly thoughts, and wicked lusts, our tongues prepa∣red to vnrighteous speech, out hands set to rob, whe∣ther it bee the goods of priuate or publike persons, if wee kill not the bodies but the soules of men, let vs learne this lesson, and dread this severe punishment. For the wrath of God for such things commeth on the chil∣dren of vnbeliefe. For such things, saith the Apostle, not onely for the same. Enoch prophesied of such, saying behold the Lorde commeth with thousands of his Saints, * 1.325 to giue iudgement against all men, and to rebuke all the vngodly among them of all their wicked deedes, which they haue vngodly committed, and of all of their cruel speakings which wicked sinners haue spoken against him. The Lord will come to iudge the wicked for their deedes, for their cruell speaking, and for their thoughts the foun∣taine and spring thereof. This was prophecied by E∣noch before the floud and then performed: Iude apply∣eth it as spoken against all the wicked. Paul vseth this * 1.326 execration, If any loue not the Lord Iesus, let him be ac∣cursed Maran—atha. The Syriake words signifie, the Lord commeth, and are the first words of that prophecie of Enoch, adenouncing of that severe punishment, which shall come on the head of al sinners, as certain∣ly, as the Lord shall come to iudgement. Here that we deceiue not our selues in iudging of this loue to Christ

our Saviour hath set downe a ready note to discerne it by. If yee loue me, keepe my commandements. I come not to the particular note of Pastours, which our Saviour hath laid down to be this, If thou loue me feed my sheep. if thou loue me feed &c. so earnest, so tender, so careful a charge noted in this repetition, would be deeply con∣sidered of them that are in that place, if there bee any loue in them: if there be not, thē I pronounce not this curse against Non residents, but Saint Paul doth; If any man loue not the Lord Iesus (as these do not, which feed not the lambes and sheepe of Christ) let them bee accursed Maran•…•…atha. Here also all hypocriticall Christians, are warned to consider their waies: which content them∣selues with an outward profession, and thinke them∣selues safe while they remaine in the visible Church. But our Saviour sheweth, that hee is the vine, wee the branches, his father the husbandman, so that each branch though he be in the outward barke fastned to the vine yet if he bring not forth fruit, hee is cut off, and cast into the fire. It profitteth him nothing to haue beene in the vine, if he be fruitlesse. But if these speeches of Enoch, Iude, Paul, and our Saviour doe the lesse touch vs, be∣cause they be farre of, and so wee pamper our selues, esteeming the pleasures of sinne for a season, greater trea∣sures then the kingdome of heaven: let vs consider the next point.

2 That is, neere. When Ionah sent to the Ninivites cryed in their streets, yet 40 daies and Niniveh shall bee aestroyed, the people of Niniveh beleeved God, proclaimed a fast, and put on sackcloth from the greatest of them vnto

the least. I haue not the function of Ionah, but the com∣mission of Iohn Baptist, to tell you that even now the axe is laid to the root of the tree, and every tree that brin∣geth * 1.327 not forth good fruit, is cut downe and cast into the fire. How neere or farre of, it is to every one can I not tell, yet I am certaine, that seeing the axe is even now laid to the root, that it is not long to any. Wherefore while it is yet called to daie, let vs not harden our hearts; while it is light, let vs walke in the light; while it is daie, let vs worke; the night commeth where in we shall not worke, & before * 1.328 that day come, which shall make an ende of all daies. For it is assuredly pronounced to be neere vpon all the wicked.

This is spoken not only of the particular iudgment of each man, but also of that daie, so called by an ex∣cellencie, the day of iudgement, which GOD hath ap∣pointed herein to iudge the world by Christ, as Paule taught the Thessalonians, which before GOD with whom a thousand yeares are but as one day, is no doubt neere: though as men count far and neere, I knowe not whether it be far or neere. It is not for vs to knowe the times and seasons, which the Father hath placed in his own power. He speaketh not only of the certaine houre, but of the times in generall, so that there is cōdemned the rash presumption of those which take vpon them to deliver the yeare and season of the Lords comming to iudgement. As that fond Prophecie of Eliah, not the Prophet, but a Ribbin of the Iewes, who hath written, * 1.329 that the world should endure but 6000. yeares, which is a Talmudicall dreame, worthy that sincke of the Iewish

filthinesse, which yet neither the Iewes from whom it came do beleeue, for thē must they beleeue that their Messias is come, which they deny. The world hauing cōtinued 5530 yeares. So much the more blame wor∣thy are some Christian Chronicles, which haue allea∣ged this dreame, as a thing of some weight, and that is worse, haue fathered it vpon Eliah. Wherefore whe∣ther that great day bee farre or neere off, I knowe not; neither will I deny, that it is neere, for it may be neerer then any imagine. For it shall come as a theefe in the night. And although mockers & scorners do laugh at it, yet shall they once no doubt feele it.

The particular iudgement of the wicked, as it was then said to be neere, so may we say that of al such it is so now. For though there were no more but the ge∣nerall administration of things on the earth, wee are thereby sufficiently taught, that man which is borne of a woma, hath but a short time to liue, &c. which if it may be truely affirmed of all men, then how much more of the wicked, which shal not liue out halfe their days. Who thought that Sena cherib in all his power should haue beene murthered of his owne children in the temple of his owne Gods? who would haue beleeved that Baltasar in the middest of his banquet should haue re∣ceiued his sentence of destruction, and so suddainely to be slaine by the conspiracie of his subiects. The rich man whose land was very fruitfull, even then when he bad his soule take her rest, had her taken from him. There is none of vs hath greater Charter of his life then Se∣nacherib, Baltasar, or the Rich man. Sith that each par∣ticular

mans iudgement cannot bee farre of, and may be very neere; for the old cannot liue long, the young may die very quickly. Let vs remember to abstaine frō such sinnes, which then shall be revealed to the confu∣sion of those, that haue committed them. Let vs not flatter our selues with long daies, hoping the punish∣ment shall be deferred, least that befal vs, which is re∣ported of the young man, in the 7. of the Proverbs, whom the har•…•… with her craft caused to yeeld, telling him, that her husband was not at home, but was gone a farre iourney: so he was entised with her flattering lips, & followed her straight waies, as an oxe that goeth to the slaughter, and as one fettered to the instruction of fooles, till a dart strooke through his liver.

Christ is a prince, which indeed is gone into a farre countrey, yet he looketh, that his talents, which he hath left behind him, be imployed till he come. And hee is not gon so farre, but that he will come on the sodaine againe, & happy is that servant whom, when he commeth, he shall find doing his dutie.

3 The Equitie, which the Lord wil vse in this iudge∣ment, is declared, when it is said, as thou hast done, it shal be done to thee: thy reward shall returne vpon thy head. •…•…eason plainely sheweth, that the punishment should •…•…e equall to the faults, as the ancient laws of the Romās, which they received from the Grecians, haue plainely •…•…eclared: but more evidently in the lawes of the He∣brewes, wherein we must needs thinke, that equitie ap∣peared most cleare. The law commanded a tooth for a * 1.330 rooth, &c. as he hath done, so let it be done to him. Adoni∣besek

acknowledged this for a iust iudgement even by the light of nature, when hee confessed, when the thumbs of his seet and hands were cut of, that GOD had rewarded him, for that he had caused 70. kings ha∣ving their thumbs cut of to gather scrappes vnder his table. Absolon killed Amnon his brother and was not * 1.331 he himselfe slaine? Ioab slew Abner and Amasa, but hee himselfe was slaine, whilst hee laid hold on the hornes of the Altar. But what speake I of severall men, seeing this equitie of Gods iudgement shineth most cleere * 1.332 in Empyres and kingdomes? The Assyrians, Macedoni∣ans, Babylonians, &c. who as they had spoiled many nations, so were they thēselues also spoiled: but most notable in Rome who in few yeares was so often sac∣ked & spoyled by the Gothes, Vandals, &c. In our daies we haue seene, that Abbaies and Monkeries, which had made havocke of Churches, and their patrimonie, how that GOD had taken vengeance of them & spoi∣led them also.

Now seeing the iudgement is one, where sinne is one, let such take heed as possesse 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 tho•…•… ceasest, thou also shalt be spoiled. Looke with what measure we meat, with the sa•…•…e measure, shall we be measured to. His iniquitie is his owne, and no other shall returne vpon his owne head.

But here we must beware that wee condemne not GODS punishment, if the punishment seeme greater

thē the offences in that they are to bee punished con∣tinually, which haue sinned but for a time, for the cir∣cumstances besides encrease the greatnes of the fault. I will stand but on one, which is the person against whom the offence is committed. It is of Babylon: giue her double according to her sinne. How agreeth this? Double punishment: and yet according to the sinne. * 1.333 Forsooth because an offence against the godly is two fold greater, then that against another. Semei cursed David: it had not beene death towards another, but because it was against the Lords annointed, he was iust ly slaine by Solomon. Now if the punishment of traite∣rous words against a temporall Prince rightfully de∣serue a temporall death, doe not traiterous words a∣gainst an eternall king deserue eternall punishment? Wherefore seeing they haue offended the Maiestie of him that is infinite, it is reason that their punishment should be in time infinite, that so some waie the pro∣portion may be answered.

The foundations of those parts of doctrine and in∣struction, which hitherto haue beene 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 harme which proceedeth of excessiue drinking, which the Prophet setteth here before our eies, when hee calleth afflictions and punishments, by

the name of drincking: for thereby are we taught that as men oppressed with griefe haue their hearts trou∣bled, their bodies distempered, their spirits lāguishing their life shortned, &c. so the excesse of drinking wea∣keneth also the body, endangereth the soule, draweth on many diseases, &c. Yea many goe so farre, that they even quaffe vp their death with it. As it is reported, that Alexander proposing a reward to him that could drinke most, there were 21 presently killed thereby, & * 1.334 he which got the victory died within three days after. And although I haue lesse cause to feare this vice in Christian men, much lesse in Englishmen, least of all in Oxford, yet the great plentie of wine sellers lately en∣creased, causeth me to dread, lest by degrees we come vnto it. Wherefore let vs consider in this Metaphor of drinking and swallowing vp, that not only the great af∣flictions of this present life are signified, but also the dreadfull and endlesse torments of the life to come. Which yet is not so meant, as though the very drin∣king were condemned. For wine was created of GOD to cheere the heart of man, not of the evill man alone, but of the good likewise, as GOD hath made his sunne to shine not only on the good but on the bad also. And al∣though in the law, the high Priest were forbid to drink wine, when he entred into the tabernacle of the cōgre∣gation, that hee might put a difference betweene the holy and the vnholy, the cleane and the vncleane, &c. yet in the * 1.335 New testament, where the ceremonies being abolish∣ed, the things only remaine, hereby sobrietie and tem∣perance is commanded vs. Wherefore Paul counsel∣led

Timothy to refraine from drinking water, & to vse a little wine for his stomacke: wherefore the moderate * 1.336 vse of wine is lawfull, but to vse it immoderately brin geth drunkennesse. Wherefore Paul willeth vs not to be drunke with wine, wherein is excesse. The word which * 1.337 the Apostle there vseth is more forcible expressing the desperate estate of drunkennesse, whom •…•…afetie it selfe can s•…•…se saue. For by it wee are not brought to most vnseemly deeds, as that of •…•…oah, and wicked, as that of Lot: but more grievous also, if they may bee which the wise man most liuely hath expressed; To whome is * 1.338 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 rednesse of the eyes? Even to them that tary long at the wine, to them that goe, and seeke mixt wine. Looke not thou vpon the wine, when it is red, and when it sheweth his colour in the cup, or goeth downe pleasantly. In the ende thereof it will bite like a serpent, and hurt like a cockatrice. Thine eies shall looke vpon strange women, and thine heart shall speake lewd things. And thou shalt be as one that slee∣•…•…eth in the midst of the sea, and as hee that sleepeth in the top of the mast. They haue stricken me, shalt thou say, but I was not sicke: they haue beaten me, but I knew not, when I awoke: therefore will I seeke it yet still. How excellently descrybeth he the evils and inconveniences, that pro∣ceed from this intemperancie, the woes, sorrows, cō∣tentious, wounds, sores, not only of the body, but also of the soule! to what filthinesse and grievous offences it prepareth vs, how dangerous and perilous, whose biting is like that of a serpent, and cockatrice, the sens∣lesnesse

of sinne or punishment, with the indurance and continuing with hardnes of heart in the like wic kednesse. Which yet were all the lesse, if they were on ly temporall, but they are also eternall, the woe is con∣tinuall, & endlesse. woe to them, saith the Prophet, that are mightie to drinke wine, and to them that are strong to * 1.339 powre in strong drinke! The Prophet in the wordes fol∣lowing describeth the woe: as the flame of fire cōsumeth the stubble, & as the chaffe is consumed of the flame, so their root shall be as rottennesse, and their b•…•…d shall rise vp 〈◊〉〈◊〉 di•…•…st. Let vs therefore hence learne, that our Prophet by the Metaphor of drinking representing the endlesse & vnspeakeable troubles of the wicked, commendeth vnto vs sobrietie and modestie in the vse of GODS crea∣tures, least that we draw vpon vs plagues spirituall & corporall, temporall and eternall.

Now leaving the words let vs consider the things themselues. It is said here, that the Iewes themselues should drinke; to signifie, that all the godly must suff•…•… tribulatiō•…•…all must drinke but in some measure. Which thing also our Saviour taught his Disciples, and that al so by this similitude, yee shall drinke of the cup that I shall * 1.340 drinke, and be baptised with the baptisme that I am bap∣tised with: whereby he signifieth, that they should bee partakers of afflictiōs with him. The differēce betwixt the sufferings of Christ, and Christians, is this, that his were so infinitly 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 passe. But it is not possible. For as * 1.341

it behoved him first to suffer, and then to enter into his glorie, so must we through many tribulations enter into the kingdome of heaven.

What Prince more godly then Iosiah? what Prophet then Ieremie? yet were they not freed from afflictions. Yea so was Ieremie therewithall humbled, that he cri∣eth out for the bitternesse thereof. •…•…o is me, my mother that thou hast borne me, a man of strife, and with whom this whole land contendeth. I haue not lent on vsurie, nor * 1.342 haue men lent me, yet every one doth curse me. These are blessed times and like to those of Iosiah; yet assure thy selfe, that there is a measure of affliction for thee to abide. Even they that lived vnder Iosiah were to goe in to captivity for a seasō. But evē in Babylō the Lord pro∣miseth comfort & peace vnto thē, & after 70. yeares returne to their own land. Now these things were spo∣ken also for vs, that we might haue comfort and sure hope, that there shall be an end of our tribulations.

It is written of Xerxes, that when he beheld frō the * 1.343 top of a high mountaine his great and mightie host, how he wept in recordation of their mortality, for that of a huge number, within the cōpasse of a few yeares, there should not be one left aliue. We may behold in spirit a great army, of Christian souldiers, throughout all Christendome, whom when you remember, you do I hope, my selfe know that I reioice, to remēber, that within these few yeares, they shall all be delivered frō Babylon, that is, from all adversity and misery of this present life, & be brought to that heavenly Ierusalem where we shall rest in all ioic and safety.

It is when you shal haue drunke. The godly then as we haue said must needs drinke, and that more is, they must drinke before the heathen. For Iudgement must be gin at the house of God, as Peter teacheth; after that the Lord hath punished his people, then will he visite the prowde heart of the king of Babel. When Ierusalem must be destroied, it must begin at the Sanctuary. See * 1.344 how the Apostles in the Acts are first persecuted and afflicted, when as yet the bitter potion was not given to the Iewes, namely the sacking of Ierusalem and de∣struction * 1.345 of the people, such is the lott of GODS ser∣vants, not onely to be afflicted, but also first and for∣most: but herevnto is annexed a great comfort, that they shall drinke but for a while, not cōtinually; that they shall not swallow vp, but drinke. Both which the Apo∣stle hath declared: our light affliction which is but for a moment. And in another place, there hath no temptation * 1.346 taken you but such as appertaineth to man, & God is faith full, which will not suffer you to tempted aboue that you bee * 1.347 able, but will even giue the issue with the temptation, that yee may be able to beare it.

On the other side the punishment of the vngodly is continuall, as is here declared, for it is said they shall drinke continually and swallow vp and bee as though they had not beene. In the hand of the Lord saith the Prophet, is * 1.348 a cup, the wine is troubled, and the wicked shall drinke the dregges thereof, and sucke thē out. The godly must drinke of this cup, but they must drinke the vpper part, the vngodly they must swallow downe the dregs and le•…•…s of it. These dregges are the tormēts everlasting, & endlesse

punishments ordained for Sathan and his Angels in hel, where the worme dyeth not, & the fire is not quenched. On the wicked as it is in the Psalme, will the Lordraigne * 1.349 snares, and brimstone, storme and •…•…pest this shall bee the portion of their cup. They shalbe as though they had not beene, for their temporall punishment, they shalbee worse, then if they had not beene, as was said of Iudah.

Here then is a lesson for all vngodly persons, Pa∣pists, infidels, mur•…•…erers, who•…•…e mongers, &c: and all such as receiue not the truth, but haue pleasure in vn∣godlynes: namely, that, vnlesse they returne from their wicked waies, they shall haue their portion in this cup and swallow the dregges of GODs heavie wrath and destruction. In the Revelation it is said, that all which re∣ceiue the marke of the beast shall drinke of the wine of the * 1.350 wrath of God, yea of the pure wine, which is powred into the cup of his wrath: and shalbe tormented in fire and brim∣stone before the face of the Lambe, &c. Wherefore let vs learne this for our instruction and comfort, that wee follow not the wicked to sin for fear of their plagues, but continue in the obedience of the Lord, that wee may be sure of that stay and comfort, which is here promised to the faithfull. Howbeit if there were no more comfort but this, that our enimies should bee punished more then we, it were not enough to coun∣tervaile the heavinesse of the crosse, which in the mean while the godly must beare. The Prophet goeth farther and raiseth vs vp higher in strong consolation, setting before our eies the infinite ioies, which the godly shal e•…•…e, when being delivered from all afflictions they shall triumph over their enimies.

VERSE 17. 18.

17 But vpon mount Sion shalbe deliverance, and it shall be holy, and the house of Iacob shall possesse their possessi∣ons.

18 And the house of Iacob shalbe a fire, and the house of Ioseph a flame, and the house of Esau stubble, & they shall kindle in them, and devour them, and there shalbe no rem∣nant of the house of Esau: for the Lord hath spoken it.

THE first sense and meaning of these words is, that the Ievves, which should be carried captiue to Babylon, should returne again to their owne land, and destroie the Idumeans. By mount Sion the fortresse of Ierusalem, the beauty of Iewrie, is meant all the land of Iudea, and there by all the people. By these wordes then but vpon mount Sion, &c. The Prophet meant, that the Iewes should be delivered out of captivitie, clensed frō their sinnes become holy & righteous, reposs•…•…sse their possessions, and by adding that the house of Iacob, should

be a fire, &c. and Esau stubble, that they should bee kin•…•…led and burne, and be consumed till none were left aliue, and that the Iewes with the Israelites should destroy the I dumeans, even as the flame and fire consumeth the stub∣ble till none be left; which the Prophet sealeth with this infallible marke, the Lord hath spoken it.

As it hath beene said before, that the temporal things in the old Testament, are figures vnto vs of things spi∣rituall: so is there in these words, another further mea ning then that which I haue opened; namely, that the Church of GOD shall at length bee delivered from bondage, and clensed from sinne, ēdued with holines, and so recover that everlasting inheritance, which they were deprived of, and that they shall adiudge the wicked & vngodly all their enimies, vnto eternal fire, whereby they shall all be consumed. And in this sense is that liuely doctrine fully verified, which in the other is not so fully. Wherein as in a picture slenderly sha∣dowing the lineaments, some part only is obscurely expressed. For although the Iewes after their returne conquered the Edomites, yet were they not consumed * 1.351 as that none of them remained. For Iosephus writeth that some leved even at the sacking of Ierusalem to * 1.352 •…•…indle and set on fire the Iewes. Wherefore the especi∣all meaning of this place is, that the Church of GOD shall be delivered from the captivitie, wherein it is held, endued with holines, inherite 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 enimies from whom, their sins, the chaines and bands, from which they shall bee loo∣sed, are the paines and torments due vnto sinne. These cords are loosed, when wee beleeue and embrace the Gospell, wherein Christ Iesus is preached vnto vs, who saveth vs from our sinnes, and from the consequents of our sinnes: and as they who were caried away cap∣tiues, returned to their possessions, who were content to receiue the proclamation of Cyrus; so all such as vp∣on the proclamation of Christs Gospell, receiue and em∣brace the same, are most sure to be delivered. This de∣liverance is to returne back from Babylon to Ierusalem, that is, from the captivitie and slaverie of this world, to the kingdome of heaven.

In those, which are thus to be delivered there is re∣quired holines of life. For so also it is said in the gospell, that we are delivered from our sinnes to serue God in holi∣nesse, &c. and it shall be well, saith the Prophet, but to whom? to the iust and holy, not the wicked & prophane: to such as are careful to performe their duty towards GOD and man, to such as sanctifie the Lord in their soule and bodie. There is a book of remembrance written * 1.353 before the LORD, but it is for them that feared him, & thought vpon the Lord there is life for them that seek immortalitie, and glorie &c. Let vs then assure our selues, that if we meane to attaine deliverance, and the fruit thereof, the repossessing of our inheritance, wee must be holy and iust, yer we bee 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 possesse them againe. Such were some of you saith Paul, but yee are washed; let this then be especially noted of vs, that none can receiue the crowne, but such as fight. The pos∣sessions * 1.354 are the kingdome of heaven, w•…•…ich wee pos∣sesse by inheritance. No Canaanite or polluted person cā enter into the Lords inheritance, into the kindome of heavē. And as the godly are delivered, so is there an∣other benefit promised thē, namely that for their sakes the wicked shalbe consumed. For it is said, the house of Iacob shalbe fire. Where first we may note; the Empha∣ticall speach, whē he saith, the house of Iacob shalbe a fire, when he meaneth, that it shalbe like the name of the thing, as it is vsuall, being put for that, which is Resem∣bled to it. Which indeed were not worthy the no∣ting, but for the fanaticall Imagination of Transubstā∣tiation, which they wil needes proue, 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 ga∣ther that the house of Iacob, was fire indeed, &c. For all mysticall speeches bee not like to that of our Saviour, yet this is common to them, that the names of the signes are given to the thing signified, & so Christ is cal∣led * 1.355 a Vine, his Father a husbandman, his Disciples bran∣ches: and if the Papists, had had any occasion to main∣taine any errour on this place of the Prophet, as they haue vpon that of our Saviour, they might hence with greater shew haue gathered that Edom was tran∣substantiated into stubble, for that it is in the Hebrew, that Edom shall not only be stubble, but into stubble.

For their owne Schoolemen confesse, that those words of Christ doe not proue, that the bread becommeth Christ his body.

It is said that the godly shall cōsume thē, &c. Which is also meant when it is said that Christ shall Receiue his chosen to iudge the world, which is not only ment of the Apostles, but of all the Saints. As S. Paul saith, know yee not that the Saints shall iudge the Angels, the wicked Angels. God indeed is he who iudgeth, 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 Re∣ceiveth 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 commandement, honor thy Father &c: that thy daies may be long. The words are, that they may prolong thy daies. That is, thy parēts, 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 vs friends of the vnrighteous mammon, that when we haue need, they may Receiue vs into their habita∣tions: not as if the poore and needy whom we helpe, 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 enimies, because God would do it for * 1.356 their sakes, which is gathered by the Apostle, that our God is a consuming fire.

The last point which is the seale of all is this, the

Lord hath spoken it. This is the onely ankerhold indeed in all tempests. For if we would leane on the words of man, let vs remember they are lyers. Flesh and bloud is not sufficient to assure and strengthen vs; but onelie the word of the Lord, who performeth all that he saith, who is not as man to lie, nor as mortall man that he should repent, shall he speake, and not performe? For so certaine∣ly * 1.357 as he cannot deny himselfe, so certainely wil he per∣forme, what he saith. Which his name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he here vseth confirmeth vnto vs. As he saith to Moyses I haue appeared to thē not in my name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but in my name Iehovah, which is hee that maketh his promises to be: and so would he then be called, for that hee would then make good the things which hee had be∣fore promised. In like manner let vs remember, that hee hath appeared vnto vs in his name Almighty, in the workes of his creation and regeneration, but in his good time he will appeare to vs in his name Ieho∣vah, and most certainely perfourme all his promi∣ses.

VERSE 19. 20. 21.

19 And they shall possesse the South with the mount of Esau, and the plaine with the Philistines, and they shall pos∣sesse the fieldes of Ephraim, with the fields of Samaria, with Beniamin, and Gilead.

20 And this host caryed into captivity of the children of Is∣rael, shall possesse that which was the Cananites vnto Za∣rephath, and they of Ierusalem that were caryed into cap∣tivity shall possesse that which is in Shepharad with the cities of the South.

21 And Saviours shall come vp to mount Sion to iudge the mount of Esau, and the kingdome shalbe the Lords.

OF these three verses, the two for∣mer are diverslie translated & ex∣pounded by reason of the diverse significations of the words. And the difficulty seemeth to bee such in my eies, that I dare not take on mee particularly to avouch the meaning of the Prophet in each word, but submitting my selfe to your iudgements, & to any, that shal yeeld reason of any other exposition. I will impart vnto you, that which in my opinion see meth most likely. Which is that, which agreeth with

the circumstances of the text, and generall drift of the Prophet. Which is evident by that which hath beene set downe already, and that which is afterwards added in the last verse. So that wee shall not greatly erre, if in in this or that particular word we hit not on the par∣ticular meaning of the Prophet, so long as we keep the generall doctrine without errour.

It hath beene said before, that the seed of Iacob. should possesse their ancient inheritance, and destroie their e∣nimies. These points are here againe handled, but so that it is promised they should not onely 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 Iosua the * 1.358 best Geographer hath taught vs. The meaning is then that looke how farre 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 possesse much more. Samaria is here menti∣oned, with certaine shiers as it were on the north, be∣cause of the difficultie which seemed to be in winning them, for that the king of Assyria hauing taken Sama∣ria and led away the people captiue, had peopled that citie and the countrie about with many stran∣gers. And for the like cause it may seeme that Benia∣min is here named, for that being little and seated a∣mong

many enimies, they were in greatest danger to be dispossessed, &c. had they not receaued this pro mise, that evē their borders by the seed of Iacob should be inhabited. Now whereas they were divided into two people Israel and Iudah: the Israelites were cari∣ed away captiues by Salmanasar, and Iudah by Nabu∣chadnezzar. Wherefore in the words following, the promise is made vnto both, laying downe the borders of both the kingdomes, &c. This being laid downe followeth the other point of the destruction of the enimies. Saviours shall come vp to mount Sion to iudge the mount of Esau. Where by the name of (Saviour) the rules and governours are meant: for to iudge, is to rule and execute iudgement in right of the oppressed, as it is commonly vsed in the booke of Iudges. And this they shall doe by comming vp to Sion, the strongest fort in Iewrie. Finally the kingdome (it is said) shall be the LORDS: to note the happy state of the faithfull, having such a one for the governour, so mightie and therefore able, so mercifull, and therefore willing to keep them safe from all evill, and to participate with them all good things.

The performance of al this was in part represented by the bodily restitution of Iudah and Beniamin, when by proclamation of Cyrus, Zerubabel, Ioshua, &c. came and built Ierusalem; and continued by Iudas Macabeas, who iudged the Edomites, and so are these called Savi∣ours, where notwithstanding GOD doth this by them his lieutenants, as he also said to Samuel, they haue not refused thee, but me. But this fully performed and perfe∣cted,

in the deliverance of our soules, by Christ who himselfe preached to the lost sheepe of the house of Israel, and then by his Apostles, sent from mount Sion into all the world, and so were Idumea & Palestina, &c. subiected, when all were ioined to make one flock. As also the kingdome is Christs, king of all kings & Lord of all Lords, of whom the Angel said that he should raigne for ever. And out of controversie, the Prophet meant not so much the former bodily as the latter spirituall deliverance, and restitution; even as the event plainly shewed. For although that the men of Iuda returned, vnder Nehemiah, &c. yet the people of Israel were ne∣ver so restored; so that assuredly wee are to thinke that by corporall benefits, spirituall blessings are signified. By the Iewes and the Israelites, the spirituall seed of Abra ham; by repossession of Canaan, the possession of the graces of the holy Ghost. A misterie touched before, and to be had in remembrāce for the better vnderstanding of Moses and the Prophets; For it pleased GOD by liuely figures to foster the expectation, which his people had of Christ. Ioseph 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 Evā∣gelists shew, sold by his brethren as Ioseph, slaine for their salvation, as Sampson. Blood on the posts. Angell must not touch those that are marked with Christs blood. The high Priest with all his ornaments, figures of his redemption, as the Apostle to the Hebrews shew∣eth. Serpent exalted. Christ raised on the crosse. the sting of the Serpent, & dragon in the Reve. shall not hurt vs,

looking on him that saueth vs from all our sinnes. For as Moses brought the Israelites to the border of Cana∣an, and sight of it, but none except Iosua could bring them into possession of it: so the law may shew vs, the blessings and promises of GOD, but Christ by his gos∣pell maketh vs enioy them. So Davids stone refused. Ionah in the belly of the whale, & his torments, Christs death and resurrection. And even so these things here handled are by the Apostles expounded of Israel and Iudah according to the faith. That place of Isaiah 9. Zabulon and Nepthalie, Mat. 4. when the light of the truth shone amōgst them. That which is in the last of Amos, Iames, 5. Acts, 9. applied not only to Israel, accor∣ding to the flesh, but according to the spirit also. In the place where it was saide yee are my people, fulfil led in Christians, when they are called the sonnes of GOD. As Iames, Paul, Matthew expoūded those, so we these. Namely that both the Iews & Gentiles chosen to be the people of GOD, shal repossesse that, which was signified by the land of Canaan, of which wee were de∣prived by our owne sinnes. Which opinion is dili∣gently to be marked against the franticke dreames of Iewish Rabbines, who dreaming their men that now liue, to bee they who should bee thus set in possession, doe not expound that which here is said of such as were led captiue, of them that Salmanasar and Nebu∣chadnezzar, * 1.359 led away, but of those that Titus in the de∣structiō of Ierusalem made captiues. And because they saw themselues since dispersed through diverse parts of the Empire, by Canaan they say is here vnderstood

Germanie, by Zarephath, •…•…rance, and by Sepharad Spaine. And so when it is said they should possesse the South side, and the plaine, they say is meant, that they shall not haue the hils which are not for tilling, but the plaine and bottomes of the hills.

Against which peevish exposition we need not say much: onely we may note, that it cannot stand with the circumstances of the text. For when it is said this host, it is evident that hee spoke of his owne time, that is, of such as presently were here caried into captivity. 2. Zarephath is elsewhere in Scripture, 1. King. 17. Gen. 10. set downe for the border of—as for that which they allege out of a tradition, that with thē the names signifie these countries—so deserue they to be blinded that beleeue such dreames. For they say that when Io∣sua expelled the Cananites, many of them fled into Germanie, whereas in the 1. 2. 3. of Iudges, it is said of such as were not slaine, that they remained in this and that tribe. 3. Where here the Prophet speaketh of Iu∣dah and Ierusalem, as of two distinct parts, it is manifest that Titus only led away them of Ierusalem. For the Is∣raelites after their captivitie by Salmanasar were never restored. 4. Where they adde that Zepharad being a proper name commeth neer to the name wherewith they call Spaine, it is plaine that although the Chaldee Paraphrast expoundeth it as a proper name, yet is not the name of Spaine, and it might be the name of some place then knowne, that now is not. But the Hebrew word may be taken for a common name, signifying as much as a bond or limite of dominion, being made of

two words, which haue that signification. But these be like the dreames of their Ancestours, of the sitting at the right and left hand in the kingdome, and of the Chiliasts, and Mahomet, whose blisse they say shall be to * 1.360 pamper vp their bellies, &c. But the Prophet meant spi∣rituall blessings, the ioy of the faithfull in the service of GOD, and glorie of the Saints: which was begunne by Christ at his first comming, is continued by his ser∣vants till his latter comming, which shall be then per∣fected. Iohn saw scaled, not onely of the twelue tribes, * 1.361 but of all tongues. A point to reioice in. as 13. Acts, the Gentiles were glad and glorified the word of the Lord. By * 1.362 this meanes the true Israelites are admitted to partake of the twelue tribes, and of those trees that grow on both * 1.363 sides the river.

The meanes by which all this shall bee accompli∣shed is lastly set downe by Saviours comming vp to Sion. This in figure was performed, when Zerubba∣bel * 1.364 with the rest came vp from Babylon to build Ierusa∣lem, these which restored that citie and temple are cal∣led Saviours, as in truth such as restore vs to our anci∣ent inheritance, &c Properly indeed none, but GOD can be called a Saviour, as in Isaiah and Hosea, I even I * 1.365 & there is no Saviour besides me: but hee is so called as a principallagent, men as ministeriall instruments. So the name of Iesus proper to our Saviour, because hee should saue his people. Otherwise Paul exhorteth Ti∣mothie—for so shalt thou saue thy selfe and them that heare thee: so all the ministers of the gospel: yea all Christians after a sort are called Saviours; as Iames, 5. If any erre

from the truth, & another convert him, let the same know that he shall saue a soule from death, and cover a multitude of sinnes. Which is vnderstood of every one, that by admonishing another keepeth him, or withdraweth him from sinne. Some saue with feare, pulling them out the fire of Iude. Which is the dutie of every Christian man, For that is a question worthy of Cain, am•…•… the keeper of my brother? There should bee such a care in vs towards our brethren as was in Ioseph, who not onely dealt with his father for them, but counselled thē not to fall out by the way. Would to GOD we had many Io∣sephs, and few Cains, who when they haue murthered their brethren, demand whether they are their keepers. Now if this bee required of all, how much more of Ministers, into whose mouth the word of salvatiō is put. For which cause Timothie is expresly warned to con∣tinue in exhortation, &c. for so hee should saue himselfe * 1.366 and his hearers... if he doe not exhort, &c. and conti∣nue therein, he is no saviour but a destroyer. The con∣dition of his owne salvation is this, if thou doe thus thou shalt saue thy selfe, else not. Let thē then which are in that place, which Timothie was in, consider to what they are called, even to teach and exhort, & that not only all in generall, but every particular wicked man. As GOD giveth in commandement to his Pro∣phet. If thou tell the wicked man, if not, his blood shall be re∣quired at thy hand. What then shall become of such watchmen, as either cannot or doe not warne, of the vnlearned that can only read, and not teach, of dumbe dogges, that cannot barke, non residents, who teach not

at all, & though they preach their Quarter sermons yet are not such as performe the commandement of Paul to cōtinue. But such Shepheards shal haue their portiō with goats, and not with the sheepe. Both the blind, and the blind guid shall fall into the ditch.

They also who are to bee taught are here to leatne their duty. For if none can be saved, but such as cal vp∣on the name of the Lord, and none can cal on him that beleeue not, and none can beleeue vnlesse they heare. it is evident, that if we will bee saved wee must heare. 2. Kin. g 4. The Sunamite telleth her husband, that shee would go to the mā of GOD, he asketh her what she wil doe, seeing it was neither the sabaoth, nor new moone. Whereby we gather that it was the vse of this good womā, at such time to resort to Carmel where the Pro∣phets did then vse, to instruct the people in faith & reli∣gion. There be few women amongst vs like this Suna∣mite, she went certaine miles, these wil not walk a few paces, to heare the same doctrine which shee learned. As for the men of this Citie, neither will they take the paines to come; I would they did provide that the mā of GOD might come to thē: or that there were in thē that loue to Gods Ministers which was in this woman who provided for Elizeus, a chamber, a bed, &c. that whē * 1.367 he came that way, he might come in and abide there. It was said that this matter was in good forwardnesse, but is hindred, if so be it be, I must say as Paul, O yee foolish Ga∣lathians who hath bewitched you that having begun in the * 1.368 spirit, you would now be made perfect by the flesh: made you such account of your hogges, that for them you

request Christ to depart from your coasts.

Wee should here speake of the second effect of GODS word, whereby it is a savour of death in them that perish, whē it is said, they shal iudge Esau. But of this hath beene spoken heretofore. It remaineth then to say somewhat of the last point, which is of Gods king∣dome, whereof I need not speake, because wee are taught dayly in our petition to say, thy kingdome come. Only consider what a happines it is to be of that king∣dome. If the Queen of Saba thought Solomons servants happy, that had him to rule them: how much more they which haue a greater then Solomon, Christ Iesus, the Lord of Lords, and king of kings! Wherefore we are wil∣lingly to submit ourselues to his commandements. GOD forbid any of vs should say, why should this man raigne over vs? No greater selicitie then to bee vnder his gracious, peaceable, and righteous governement. For if wee feele some tast of comfort in the govern∣ment of Q. Elizabeth, what and how great shall wee enioy vnder him? Which the Lord in goodnes make vs partakers of.

Amen.

FINIS.

Notes

• * 1.1

  1. King 18. 3.
• * 1.2

  2. Pet. 2.
• * 1.3

  Ps. 137 7.
• * 1.4

  1. Pet 4. 11.
• * 1.5

  Luk. 6. 48.
• * 1.6

  Mat. 28. 20.
• * 1.7

  Heb. 12. 28.
• * 1.8

  Chap. 13. 1. Kin. 13. 1. 2.
• * 1.9

  V. 2. 3. 4
• * 1.10

  7.
• * 1.11

  8.
• * 1.12

  11.
• * 1.13

  15. 16.
• * 1.14

  1•…•…. 18.
• * 1.15

  1, King. 13 21 22.
• * 1.16

  V. 24.
• * 1.17

  Gal. 1. 8.
• * 1.18

  Eph 2 20.
• * 1.19

  1. Pet. 58.
• * 1.20

  Hos 514. 〈◊〉〈◊〉 5•…•… 22. M•…•…l. 27. 1 Cor 39. 2 〈◊〉〈◊〉 〈◊〉〈◊〉 1. Co•…•… 4. 1. 〈◊〉〈◊〉 〈◊〉〈◊〉 2. 3. & 47.
• * 1.21

  Mat 13 24 19 1 Pet 22 Luk. 〈◊〉〈◊〉 〈◊〉〈◊〉 Heb. 4 12.
• * 1.22

  Act 17 28. 2•…•…. 1. Cor. 15 33 〈◊〉〈◊〉. 112.
• * 1.23

  1 Part Quaest. 1. 〈◊〉〈◊〉. 8 & 32 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.24

  〈◊〉〈◊〉 10. 〈◊〉〈◊〉 78 •…•…4 〈◊〉〈◊〉. 〈◊〉〈◊〉 11. 45.
• * 1.25

  Ch 1. 3. & 4.
• * 1.26

  Numb. 23. 19
• * 1.27

  Rom. 15 4.
• * 1.28

  1. Cor. 10. 11. 6. 8.
• * 1.29

  7.
• * 1.30

  Rom 9 6. 10.
• * 1.31

  Obad 10.
• * 1.32

  Luk. 11, 52.
• * 1.33

  Ps. 137 7.
• * 1.34

  2. Th•…•… 1. 6.
• * 1.35

  Rev. 16. 6.
• * 1.36

  Amos, 9. 12.
• * 1.37

  2 Thess. 2. 8.
• * 1.38

  1. Cor. 11 19
• * 1.39

  Rev 6 10. 11.
• * 1.40

  Chap 49 14.
• * 1.41

  Am 1. 2. Ioel. 3. 16.
• * 1.42

  Mich 4 1. 〈◊〉〈◊〉. 2 2.
• * 1.43

  Iud Ep. 2 P•…•… 2. Phil. 2 2.
• * 1.44

  Ps 110 3.
• * 1.45

  Eph. 6 11. 12
• * 1.46

  2 Cor 5. 20. Rom. 10. 15.
• * 1.47

  2. Cor. 5. 2•…•….
• * 1.48

  Gen. 12 〈◊〉〈◊〉. 〈◊〉〈◊〉. Pet 5. 8. 9. Rev. 12.
• * 1.49

  Mat. 28. 19.
• * 1.50

  1. Pet. 5. 2.
• * 1.51

  Ion. 1, 2, 3.
• * 1.52

  V. 4.
• * 1.53

  V. 12.
• * 1.54

  Strab. Geog lib. 14.
• * 1.55

  Mat 18. 6. Hos. 4 6.
• * 1.56

  Eph. 6. 11.
• * 1.57

  〈◊〉〈◊〉 Pet 2. 1.
• * 1.58

  Prov 6. 9. 10.
• * 1.59

  Prov. 24. 33.
• * 1.60

  Prov. 31. •…•…5.
• * 1.61

  Gen. 14. 12. 13 14.
• * 1.62

  Virg. Aev. 4. v. 560.
• * 1.63

  Ier. 48. 10.
• * 1.64

  Rom. 7 24. Colos 3. 5.
• * 1.65

  Aristot. histor. animal. lib. 9. cap. 32.
• * 1.66

  He•…•… 3. 〈◊〉〈◊〉.
• * 1.67

  Prov. 16. 18.
• * 1.68

  Ps. 37. 35 35.
• * 1.69

  2. Sam. 5. 6,
• * 1.70

  Isai. 14. 1•…•….
• * 1.71

  Ezec. 28. 14. 18
• * 1.72

  Ioh. 2. 20. Luk. 19. 43.
• * 1.73

  Acts. 6. 14.
• * 1.74

  Virg Aen. 1. 2. 283.
• * 1.75

  〈1 line〉〈1 line〉 10. & lib. 14.
• * 1.76

  Apocal. 13. 15
• * 1.77

  Lib. 3. de 〈◊〉〈◊〉 〈◊〉〈◊〉 cap. 10.
• * 1.78

  Rev. 18 7 & 21
• * 1.79

  Gen. 36. 31. 32 &c.
• * 1.80

  De be•…•…lo Iud l•…•…b. 7. c. 22. al. 30.
• * 1.81

  Vpon the 1 C. 〈◊〉〈◊〉. 3.
• * 1.82

  Ibidem.
• * 1.83

  Luk. 17. 10.
• * 1.84

  Pla•…•….
• * 1.85

  Prov. 20 9.
• * 1.86

  Iob. 9 3.
• * 1.87

  Ps 143. 2.
• * 1.88

  Rom 3. 9. & 24.
• * 1.89

  Gen. 11 4.
• * 1.90

  Exod. 14. 23.
• * 1.91

  2. King. 9 30.
• * 1.92

  Esai 63. 1.
• * 1.93

  V. 3.
• * 1.94

  1. Cor. 3 6. 〈◊〉〈◊〉.
• * 1.95

  Luk. 5 5. 6.
• * 1.96

  Pro•…•… 21. 31.
• * 1.97

  Hab. 1. 15. 16.
• * 1.98

  〈1 line〉〈1 line〉.
• * 1.99

  •…•…od. 14. 16. 〈◊〉〈◊〉. 3. 3. 16. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.100

  Zach. 4 1. 2 6. &c.
• * 1.101

  Psal. 110. 2.
• * 1.102

  1 Kings 8 9. Heb 9 4.
• * 1.103

  〈◊〉〈◊〉. 〈◊〉〈◊〉 2
• * 1.104

  〈◊〉〈◊〉. 〈◊〉〈◊〉 4.
• * 1.105

  Lev. 19. 10.
• * 1.106

  Gen. 25. 30.
• * 1.107

  Act. 2. 38.
• * 1.108

  Gen. 12. 3.
• * 1.109

  Gen. 17. 7. Gal. 3. 7.
• * 1.110

  1. Cor. 10. 6.
• * 1.111

  Rev. 18 4.
• * 1.112

  Amos, 9. 12. Act. 15 17, 8.
• * 1.113

  2. Thess 2. 8.
• * 1.114

  Act. 27 24. V. 31.
• * 1.115

  Obad. 1.
• * 1.116

  Psal. 110. 3.
• * 1.117

  Esa. 11 4. 2 Thess 2 8. Rev 19. 15. Ag•…•…e 1. 1.
• * 1.118

  1. Cor 9. 7. 2. Tim. 2. 4.
• * 1.119

  Esay 62. 6.
• * 1.120

  Ps. 83 3. V. 12.
• * 1.121

  Psal. 137. 7.
• * 1.122

  Esay. 28. 1•…•….
• * 1.123

  Gen 4 10.
• * 1.124

  Luk. 12. 24.
• * 1.125

  2. Tim 4 2.
• * 1.126

  Amo•…•…. 8. 11.
• * 1.127

  Luk. 19. 1.
• * 1.128

  Gen. 41. 40. 1 Pet 5 4 Dau. 12. 3.
• * 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.130

  〈◊〉〈◊〉 de 〈◊〉〈◊〉 iu∣dicata.
• * 1.131

  A Gel. Noct. 〈◊〉〈◊〉. l 20 c. 1
• * 1.132

  Hist. ab Vib. Cond lib. 1.
• * 1.133

  Aeneid lib. 8.
• * 1.134

  But thou O Alban Prince, thy promise shouldst haue kept. Epist. de per∣sequut. Angl.
• * 1.135

  Hist. Ital l. 13
• * 1.136

  1. Rev. 21. 8.
• * 1.137

  Mat. 24 51.
• * 1.138

  V•…•… de re •…•…e milit. lib. 1 cap. 〈◊〉〈◊〉. Lib 2 cap. 19. Lib 3. cap 3.
• * 1.139

  Num 4 23. Numb 18 9.
• * 1.140

  Num, 35. 2.
• * 1.141

  Deut 33 10. 1. Sam 10 5. & 9. 10 〈◊〉〈◊〉 〈◊〉〈◊〉. 2 3. & 6. 1.
• * 1.142

  〈◊〉〈◊〉 Cor. 19 13.
• * 1.143

  1. Tim 1. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Tim. 2 3. 2. Tim. 3 15. Act 16 3. 2. Tim. 3. 10.
• * 1.144

  As appeareth by the groūds thereof in S. Cyprian, Eusebi∣us, Gregorie, the Councels of To 〈◊〉〈◊〉, with o∣ther Councels, Fathers, and and 〈◊〉〈◊〉 Ec∣clesiastical: and M. Bucer shew eth in his booke enti∣tuled, De refor∣ma•…•…ione Colleg•…•… Canonici. Mat. 21. 41.
• * 1.145

  Neh. 13. 10.
• * 1.146

  1. King. 12. 31.
• * 1.147

  Zac. 13. 5.
• * 1.148

  Exod. 31. 2. Ier. 1. 9. Act 2. 4.
• * 1.149

  Ezech. 34. 4.
• * 1.150

  Heb. 4. 12.
• * 1.151

  Ios 7. 21.
• * 1.152

  〈◊〉〈◊〉 6. 19.
• * 1.153

  Act. 5. 2.
• * 1.154

  Ios. 7. 22 Mat 27. •…•…4.
• * 1.155

  Gal 6. 7.
• * 1.156

  Ios. 7. 25.
• * 1.157

  Act. 5. 5.
• * 1.158

  Mal 3. 8.
• * 1.159

  A•…•…n 4. Hen•…•… 4. cap. 12. 2. Chr. 34. 3.
• * 1.160

  Vers 8.
• * 1.161

  Exod. 35. 21.
• a 1.162

  D•…•…regno Chr. 〈◊〉〈◊〉. 2 cap 7.
• b 1.163

  Exposit of Agg the Pro phet, chap. 1.
• c 1.164

  〈◊〉〈◊〉. Latimer. in his 1. & 6. Se•…•…m. preached before K•…•…ng E•…•…. M Fox in the Acts & m•…•…n. lib 4 All the Bish•…•…ps of Eng∣land (300. yeares since) misliking in the monkes that they had gotten Bene∣fices to be ap∣propriated to them: as ap∣peare by M•…•…. 〈1 line〉〈1 line〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Do 1261
• d 1.165

  The peram bul•…•… of Kent in 〈◊〉〈◊〉.
• * 1.166

  Amos. 7. 10.
• * 1.167

  Mal. 3. 9.
• * 1.168

  Vers. 10.
• * 1.169

  Iob. 13. 7.
• * 1.170

  〈◊〉〈◊〉. Sam 〈◊〉〈◊〉 29.
• * 1.171

  Deut. 33. 9.
• * 1.172

  Mat. 12. 37.
• * 1.173

  Tim. 2 2.
• * 1.174

  Neh. 13 4.
• a 1.175

  Cōc. Trid. Sess. 22. de reform. c. 11.
• b 1.176

  Sess 24. de re∣form cap. 18.
• c 1.177

  Cap. 19.
• d 1.178

  Sess. 5. de re∣form cap. 1.
• e 1.179

  Sess. 23 de re∣form cap. 18.
• f 1.180

  I•…•…uk. 16 8.
• g 1.181

  〈◊〉〈◊〉. King 18. 19
• * 1.182

  2. Chr. 36. 10. Dan. 5. 2. Ezra. 1. 7.
• * 1.183

  2. Chr. 31. 4.
• * 1.184

  Neh. 13. 14.
• * 1.185

  Mal. 3. 10.
• * 1.186

  1. Tim 4 8. Re•…•…. 9 8.
• * 1.187

  Esay, 5. 1.
• * 1.188

  Psal. 19. 10.
• * 1.189

  Psal. 55. 15. Psal. 41. 10.
• * 1.190

  〈◊〉〈◊〉. 55 13.
• * 1.191

  X•…•… •…•…x di 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.192

  Deut 4. 10. & 13. 11. & 17. 13
• * 1.193

  Chap 6.
• * 1.194

  Chap 7. 2 King. 19.
• a 1.195

  Sulp. Severus 〈◊〉〈◊〉. 2 & Tacit. lib. 15. cap. 10.
• b 1.196

  Sul•…•…it, & Tacit 〈◊〉〈◊〉 supra, & 〈◊〉〈◊〉 •…•…nal. Sa•…•…. 1. ver. 155.
• c 1.197

  Su•…•…. 〈◊〉〈◊〉 Neron. cap. 47 Sulpit. lib 2. Eu•…•…op. lib. 8.
• d 1.198

  Act 12 23.
• e 1.199

  Mi•…•…h. Gly•…•…s in fi•…•…e part. 2. annal.
• * 1.200

  Psal 7 12. 13. 14. 15, 16.
• * 1.201

  Iob 5 2•…•…. 〈◊〉〈◊〉 2 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉. •…•…3. 2 〈◊〉〈◊〉 〈◊〉〈◊〉. 25 Rev 22 11.
• * 1.202

  2 Sam. cap. 15 〈◊〉〈◊〉 1•…•….
• * 1.203

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 41. 9.
• * 1.204

  Rom. 8 •…•…7.
• * 1.205

  Vid. part. 4 Cō∣ment. de sta•…•…u Relig & Reip. in Gall•…•…, sub Carole 9 A•…•… 1572.
• * 1.206

  Psal. 3.
• * 1.207

  Rom. 8. 31.
• * 1.208

  Act 15. 39, Gal. 2 11.
• * 1.209

  Controv. 2 § Q•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 P•…•… •…•…9 qu•…•… 〈◊〉〈◊〉 re∣prehen•…•… R•…•…∣ardus T•…•… tom 2 d•…•… ficat pag. 32.
• * 1.210

  L•…•… 11. cap. 1. A•…•… Iudai. I•…•… 45. 1.
• * 1.211

  Ier. 48. 10.
• * 1.212

  Exod. 32. 26.
• * 1.213

  1 King 20 31, 32. &c.
• * 1.214

  Cap. 49. 7.
• * 1.215

  Act. 1. 7.
• * 1.216

  〈◊〉〈◊〉. Gene•…•….
• * 1.217

  Rom. 2. 4.
• * 1.218

  〈◊〉〈◊〉. Tim. 2. 25. 26.
• * 1.219

  s•…•…. 28. 24. &c.
• * 1.220

  Gen. 6 2.
• * 1.221

  Gen. 15. 16.
• * 1.222

  1. King. 2. 27. & 29. 2. King. 22. 19.
• * 1.223

  Mat. 3 10.
• * 1.224

  Act. 17. 31.
• * 1.225

  2. Epist. 3. 11.
• * 1.226

  〈◊〉〈◊〉
• * 1.227

  Heb 1 〈◊〉〈◊〉
• * 1.228

  Ex. 14. 13. 14.
• * 1.229

  Rev. 6. 10. 11.
• * 1.230

  Rom. 22.
• * 1.231

  2. Sam. 13. 14. 15.
• * 1.232

  29.
• * 1.233

  2. Sam 1•…•…9
• * 1.234

  Luk 12. 19. 20
• * 1.235

  Vid 〈◊〉〈◊〉. l•…•…b. 6 〈◊〉〈◊〉 2. 〈◊〉〈◊〉. 〈◊〉〈◊〉. & 〈◊〉〈◊〉. 〈◊〉〈◊〉. lib 6. •…•…p 44. & 〈◊〉〈◊〉. li•…•… 10. cap. 35.
• * 1.236

  Hist. tr•…•…t. lib 6 cap 47. Niceph. 〈◊〉〈◊〉.
• * 1.237

  Eccl. 12.
• * 1.238

  Virg. Ae•…•…d. 10.
• * 1.239

  Aeneid. lib. 12. in sine.
• * 1.240

  Is. 3. 1, 2, 3
• * 1.241

  Hagg. 1. 9.
• * 1.242

  2. Sam. 17. 8. 9.
• * 1.243

  Isa. 37. 36.
• * 1.244

  〈◊〉〈◊〉. lib 1. 〈◊〉〈◊〉 23. 〈◊〉〈◊〉. lib 〈◊〉〈◊〉. •…•…d 〈◊〉〈◊〉 1520. •…•…t 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Angl. •…•…27
• * 1.245

  Luk. 17. 32.
• * 1.246

  Gen. 25 25. 30
• * 1.247

  2. Chr. 36. 17. 18. 19.
• * 1.248

  Psal. 137. 7.
• * 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.250

  Gen. 49. 5 7.
• * 1.251

  Ps 35 11.
• * 1.252

  Gen. 〈◊〉〈◊〉. 27.
• * 1.253

  〈◊〉〈◊〉. 〈◊〉〈◊〉. li•…•…. 1. & 2.
• * 1.254

  Luk. 10. 30. 33
• * 1.255

  Vers. 37.
• * 1.256

  Gen. 6. 13.
• * 1.257

  Gen. 34 •…•…5. Gen. 49 7. Gen. 49. 7.
• * 1.258

  2. Sam. 21. 1.
• * 1.259

  Eclog. 1.
• * 1.260

  Pausanias in 〈◊〉〈◊〉, Ovid Metaph. lib. 1.
• * 1.261

  Amos, 〈◊〉〈◊〉 1.
• * 1.262

  1. Tim. 4. 10.
• * 1.263

  Psal. 135 4.
• * 1.264

  Rom 9 4 7. 8.
• * 1.265

  Gen. 20. 30.
• * 1.266

  Exod. 14. 27.
• * 1.267

  Ps. 105. 12. 15.
• * 1.268

  A•…•… cha. 1. and cha 2.
• * 1.269

  7 ac. 2 5.
• * 1.270

  8.
• * 1.271

  Is•…•…. 37. 29.
• * 1.272

  〈◊〉〈◊〉. 〈◊〉〈◊〉 lib 2.
• * 1.273

  Ioh. 21. 20.
• * 1.274

  Cic. lib. 1. Offic.
• * 1.275

  1. Tim 5. 8.
• * 1.276

  V•…•…g. Aen 6. v. 121.
• * 1.277

  〈◊〉〈◊〉 C•…•….
• * 1.278

  1. King. 9. 13.
• * 1.279

  Mal. 2 1•…•…. Gal. 4 26. 1. Cor. 10. 3 17
• * 1.280

  Eph 4 4.
• * 1.281

  1. Thess. 4. 6.
• * 1.282

  1. King. 21. 1.
• * 1.283

  Mich. 3. 2, 3.
• * 1.284

  Is 5. 8.
• * 1.285

  Mat. 25. 41.
• * 1.286

  Mat. 25, 4 &c
• * 1.287

  Vid. narrat. de ex•…•…mat. Buceri & Phagii, Tra∣caei, Wiclesi, An. D•…•…. 1528. wit nesse Guliel•…•…. Li•…•…wood (who then lived) Glos in Provinc. cō∣stit Angl tit. de Magist. cap 2. for Wi•…•…ffe died 1385 Walsing. in Hypodig•…•…. N•…•…str. p. 537.
• * 1.288

  Campian rat 4. Caesar 〈◊〉〈◊〉, Christ anus orbis resignavit maior Ca•…•…e.
• * 1.289

  2. Sam 21. Ios 9.
• * 1.290

  Mat. 23. 27.
• * 1.291

  Vid Comment de Relig & Re∣p•…•…b in R•…•… Gall.
• * 1.292

  2. Sam. 21. 17.
• * 1.293

  See Cardir. Ala∣nes Epistles.
• * 1.294

  Cic. de offic lib. 3. & in L•…•…lio.
• * 1.295

  Gen. 21. 15. 16
• * 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.297

  Ps. 137.
• * 1.298

  Ezec. 3•…•… 10. & 25 8.
• * 1.299

  1. Pet. 2. 21.
• * 1.300

  Act cap 7.
• * 1.301

  1. Cor. 1•…•…. 23.
• * 1.302

  Vid. comment. de sta•…•… Relig. & Re•…•…n Regno Gall par. 2. &c.
• * 1.303

  Vid part. 4. sub Ca•…•… 9. lib 10. 11. 12 fol 39. &c. 42.
• * 1.304

  Vbisopia, fol. 56.
• * 1.305

  Christop. Thua∣nus Ann 1572. vid. 〈◊〉〈◊〉 supra; fol. 43.
• * 1.306

  Loco supra cita∣to this speech cō mended by •…•…hu∣anus.
• * 1.307

  Lib. 10.
• * 1.308

  Vid. cos anno 1572.
• * 1.309

  Fol 42. ib.
• * 1.310

  〈◊〉〈◊〉 •…•…ol. 41 & pass•…•….
• * 1.311

  Fol 44, 45 &c.
• * 1.312

  Chap 7. 5. 6.
• * 1.313

  V. 8 9. 10.
• * 1.314

  Ezec. 35.
• * 1.315

  Cic. Offic. lib. 2. Quem qui•…•… o∣dit. p. r•…•…sse ex∣pe•…•….
• * 1.316

  Num. 11. 27
• * 1.317

  Ezec. 25 35.
• * 1.318

  Vid. Egesip. lib. 4 &c.
• * 1.319

  Vid. 〈◊〉〈◊〉 Ver∣tia. 5.
• * 1.320

  In his S•…•… before K E•…•…w
• * 1.321

  •…•…uk. 6.
• * 1.322

  •…•…ccle. 8. 11.
• * 1.323

  Psal. 73.
• * 1.324

  Ier. 25. 2. 15.
• * 1.325

  Iud. 14. &c.
• * 1.326

  1. Cor. 16 22.
• * 1.327

  Mat. 4.
• * 1.328

  Heb 3.
• * 1.329

  〈1 line〉〈1 line〉
• * 1.330

  Lev. 24. 19. 20
• * 1.331

  Iudi•…•…. 〈◊〉〈◊〉. 〈◊〉〈◊〉
• * 1.332

  1. Reg 2 31
• * 1.333

  Rev. 18.
• * 1.334

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉
• * 1.335

  Lev. 10. 9.
• * 1.336

  1. Tim 5 23
• * 1.337

  Eph 5. 18.
• * 1.338

  Prov. 23 29.
• * 1.339

  Isai. 5. 22. 24.
• * 1.340

  Mark. 10 39
• * 1.341

  M•…•…. 26 〈◊〉〈◊〉
• * 1.342

  Ier. 15. 10.
• * 1.343

  Herodot. lib. 8.
• * 1.344

  Ezec. 9. 6.
• * 1.345

  Vid Sever. lib. 2. & G•…•… annal 〈◊〉〈◊〉. 3 Eg•…•…sip. lib 5.
• * 1.346

  2. Cor, 4. 17.
• * 1.347

  1. Cor. 10. 13.
• * 1.348

  Psal. 75 9.
• * 1.349

  Psal. •…•…1 6.
• * 1.350

  Rev. 149. 10. 11.
• * 1.351

  1. Mach. 5 3.
• * 1.352

  Lib. 4. cap. vl.
• * 1.353

  Mal. 3. 16.
• * 1.354

  1. Cor. 6 9, 10 & 11.
• * 1.355

  Vid. August. e•…•…. 23. ad B•…•…nisac.
• * 1.356

  Heb. 12. 29.
• * 1.357

  Numb. 23. 19.
• * 1.358

  Ios. 13.
• * 1.359

  Vid. Io•…•…eph. & Sever. lib. 2. & 〈◊〉〈◊〉. annal part 3 & Egesi•…•…. l. 5 Cyrill in Esai. lib. 〈◊〉〈◊〉. o•…•…at. 1, 2, 3, 4.
• * 1.360

  Vid. Iust. dial. •…•…um Tryphon. Hieron. lib. 18. in Esai in pres. & de scriptor. 〈◊〉〈◊〉 verbo, Pap•…•…as. Prate∣ol. de •…•…aeret. l{us}.
• * 1.361

  Rev. 7.
• * 1.362

  Act. 13. 48.
• * 1.363

  Rev. 22. 2.
• * 1.364

  Christ a Sa∣viour.
• * 1.365

  Mē Saviours.
• * 1.366

  1. Tim. 4, 16.
• * 1.367

  2 King. 4. 10.
• * 1.368

  Gal. 3. 1. 3. Mat 8. 34.