The Prophecy of Obadiah Opened and Applied, Sermon 8
VERSE 15. 16.
15 For the dayof the Lord is neere vponupon all the heathen: as thou hast done, it shalbe done vntounto thee. They reward shall returne vponupon thine head.
16 When you hauehave drunke vponupon 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 & froward, that he is seldome by commaundement restrained from evill, vnlesse there bee adioined to the breach of the commaundement, 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 conceiue of the punishment which is yet to come, according to that of the wise man. Because sentence against an evill worke is not executed speedily, therefore the heart …ccle. 8. 11.of the children of men is fully set in them to doe evill. The Prophet waying this, thought it a small thing to teach vsus, by the wickednesse of the Idumeans, that we should fall after the same maner of sinne, & therefore putteth vsus also in mind of the punishment which was to light on the vngodly. Which also hee doth the rather to comfort the godly; for so grievous are the calamities, which for the present time, the best are both to see and feele, that vnlesse they went into the sanctuarie 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. Wherefore Psal. 73.to raise vp the spirite which striueth against the flesh, and to beate downe the flesh which fighteth against 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 appointed 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 namely mentioned. Howbeit least the Iewes should in the meane season be discouraged & broken, with the manifold 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 drinking 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 disordered, &c.
The meaning then is this, that though they endured for a while many and sundry miseries, yet should their enimies feele far greater: for it is said of the godly, that they should drinke on his holy mountaine. But the heathen continually: implying that they should abide this punishment for a time, but the enimies forever. 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 Ier. 25. 2. 15.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, signified the Church, borne vp and saved by that which baptisme representeth; the punishment of Sodome figured the eternall fire. The land of Canaan whereinto Io shua brought the Israelites, was a signe of the kingdome of heaven, wherevnto wee are brought through the wildernesse of this life by Iesus Christ. So this chastisement for the time of his children, and continuall drinking of the vngodly, are figures of the short correction, 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 vngodly; 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 hauehave a little suffred here, they shall hauehave all teares wiped from their eies, and the vngodly shal drinke and swallow, &c: that is, suffer endlesse and vnspeakeable 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 hauehave drunke.
5 Grievousnes of the punishment, continually.
6 By way of the Metaphor of drinking, the filthinesse of drunkennes.
1 The iniquities, which the Idumeans wrought against the Iewes were they, that provoked this dreadfull vengeance. And because the heathen were like vntounto them, they are to be punished also in the like manner. The sinnes of the Idumeans consisted as hath been before declared in reioycing at the affliction of their brethren, in speaking evill against them, in spoiling them of their goods and substance, and in killing of their bodies. Wherefore, as hath beene said, if we offend in the like if in greater, we must looke to receiue the like reward.
So that if our hearts bee open to all manner of vngodly thoughts, and wicked lusts, our tongues prepared to vnrighteous speech, out hands set to rob, whether it bee the goods of priuate or publike persons, if wee kill not the bodies but the soules of men, let vsus learne this lesson, and dread this severe punishment. For the wrath of God for such things commeth on the children of vnbeliefe. For such things, saith the Apostle, not onelyonly for the same. Enoch prophesied of such, saying behold the Lorde commeth with thousands of his Saints, Iud. 14. &c.to giuegive iudgement against all men, and to rebuke all the vngodly among them of all their wicked deedes, which they hauehave vngodly committed, and of all of their cruel speakings which wicked sinners hauehave spoken against him. The Lord will come to iudge the wicked for their deedes, for their cruell speaking, and for their thoughts the fountaine and spring thereof. This was prophecied by Enoch before the floud and then performed: Iude applyeth it as spoken against all the wicked. Paul vseth this 1. Cor. 16 22.execration, If any louelove not the Lord Iesus, let him be accursed 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 certainly, as the Lord shall come to iudgement. Here that we deceiue not our selues in iudging of this louelove to Christ our Saviour hath set downe a ready note to discerne it by. If yee louelove me, keepe my commandements. I come not to the particular note of Pastours, which our Saviour hath laid down to be this, If thou louelove me feed my sheep. if thou louelove me feed &c. so earnest, so tender, so careful a charge noted in this repetition, would be deeply considered of them that are in that place, if there bee any louelove in them: if there be not, thē I pronounce not this curse against Non residents, but Saint Paul doth; If any man louelove 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 themselues with an outward profession, and thinke themselues 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 hauehave beene in the vine, if he be fruitlesse. But if these speeches of Enoch, Iude, Paul, and our Saviour doe the lesse touch vsus, because they be farre of, and so wee pamper our selues, esteeming the pleasures of sinne for a season, greater treasures then the kingdome of heaven: let vsus 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 vntounto the least. I hauehave not the function of Ionah, but the commission of Iohn Baptist, to tell you that even now the axe is laid to the root of the tree, and every tree that bringeth Mat. 4.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 vsus not harden our hearts; while it is light, let vsus walke in the light; while it is daie, let vsus worke; the night commeth where in we shall not worke, & before Heb 3.that day come, which shall make an ende of all daies. For it is assuredly pronounced to be neere vponupon all the wicked.
This is spoken not only of the particular iudgment of each man, but also of that daie, so called by an excellencie, the day of iudgement, which GOD hath appointed 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 vsus 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 vponupon 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, …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 worthy are some Christian Chronicles, which hauehave alleaged this dreame, as a thing of some weight, and that is worse, hauehave fathered it vponupon Eliah. Wherefore whether 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 generall 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 hauehave beene murthered of his owne children in the temple of his owne Gods? who would hauehave beleeved that Baltasar in the middest of his banquet should hauehave receiued 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 vsus hath greater Charter of his life then Senacherib, Baltasar, or the Rich man. Sith that each particular mans iudgement cannot bee farre of, and may be very neere; for the old cannot liue long, the young may die very quickly. Let vsus remember to abstaine frō such sinnes, which then shall be revealed to the confusion of those, that hauehave committed them. Let vsus not flatter our selues with long daies, hoping the punishment shall be deferred, least that befal vsus, which is reported 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 iudgement, is declared, when it is said, as thou hast done, it shal be done to thee: thy reward shall returne vponupon 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, hauehave plainely …eclared: but more evidently in the lawes of the Hebrewes, wherein we must needs thinke, that equitie appeared most cleare. The law commanded a tooth for a Lev. 24. 19. 20rooth, &c. as he hath done, so let it be done to him. Adonibesek 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 having their thumbs cut of to gather scrappes vnderunder his table. Absolon killed Amnon his brother and was not Iudi…. …. …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. Reg 2 31in Empyres and kingdomes? The Assyrians, Macedonians, 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 sacked & spoyled by the Gothes, Vandals, &c. In our daies we hauehave seene, that Abbaies and Monkeries, which had made havocke of Churches, and their patrimonie, how that GOD had taken vengeance of them & spoiled 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 vponupon 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 continually, which hauehave sinned but for a time, for the circumstances 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: giuegive her double according to her sinne. How agreeth this? Double punishment: and yet according to the sinne. Rev. 18.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 traiterous words against a temporall Prince rightfully deserue a temporall death, doe not traiterous words against an eternall king deserue eternall punishment? Wherefore seeing they hauehave offended the Maiestie of him that is infinite, it is reason that their punishment should be in time infinite, that so some waie the proportion may be answered.
The foundations of those parts of doctrine and instruction, which hitherto hauehave 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 hauehave their hearts troubled, their bodies distempered, their spirits lāguishing their life shortned, &c. so the excesse of drinking weakeneth 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, & … … … … …he which got the victory died within three days after. And although I hauehave 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 encreased, causeth me to dread, lest by degrees we come vntounto it. Wherefore let vsus consider in this Metaphor of drinking and swallowing vp, that not only the great afflictions 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 drinking 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 although in the law, the high Priest were forbid to drink wine, when he entred into the tabernacle of the cōgregation, that hee might put a difference betweene the holy and the vnholy, the cleane and the vncleane, &c. yet in the Lev. 10. 9.New testament, where the ceremonies being abolished, the things only remaine, hereby sobrietie and temperance is commanded vsus. Wherefore Paul counselled Timothy to refraine from drinking water, & to vse a little wine for his stomacke: wherefore the moderate 1. Tim 5 23vse of wine is lawfull, but to vse it immoderately brin geth drunkennesse. Wherefore Paul willeth vsus not to be drunke with wine, wherein is excesse. The word which Eph 5. 18.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 Prov. 23 29.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 vponupon 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 vponupon 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 hauehave stricken me, shalt thou say, but I was not sicke: they hauehave 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 proceed 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 vsus, how dangerous and perilous, whose biting is like that of a serpent, and cockatrice, the senslesnesse 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 continuall, & endlesse. woe to them, saith the Prophet, that are mightie to drinke wine, and to them that are strong to Isai. 5. 22. 24.powre in strong drinke! The Prophet in the wordes following 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 vsus therefore hence learne, that our Prophet by the Metaphor of drinking representing the endlesse & vnspeakeable troubles of the wicked, commendeth vntounto vsus sobrietie and modestie in the vse of GODS creatures, least that we draw vponupon vsus plagues spirituall & corporall, temporall and eternall.
Now leaving the words let vsus 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 Mark. 10 39drinke, and be baptised with the baptisme that I am baptised 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 M…. 26 …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 crieth 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 hauehave not lent on vsurie, nor Ier. 15. 10.hauehave 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 vnderunder Iosiah were to goe in to captivity for a seasō. But evē in Babylō the Lord promiseth comfort & peace vntounto thē, & after 70. yeares returne to their own land. Now these things were spoken also for vsus, that we might hauehave comfort and sure hope, that there shall be an end of our tribulations.
It is written of Xerxes, that when he beheld frō the Herodot. lib. 8.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 hauehave drunke. The godly then as we hauehave 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 Ezec. 9. 6.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 destruction Vid Sever. lib. 2. & G… annal …. 3 Eg…sip. lib 5.of the people, such is the lott of GODS servants, not onelyonly to be afflicted, but also first and formost: 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 Apostle hath declared: our light affliction which is but for a moment. And in another place, there hath no temptation 2. Cor, 4. 17.taken you but such as appertaineth to man, & God is faith full, which will not suffer you to tempted aboue that you bee 1. Cor. 10. 13.able, but will even giuegive 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 Psal. 75 9.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 Psal. …1 6.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, Papists, infidels, mur…erers, who…e mongers, &c: and all such as receiue not the truth, but hauehave pleasure in vngodlynes: namely, that, vnlesse they returne from their wicked waies, they shall hauehave their portion in this cup and swallow the dregges of GODs heavie wrath and destruction. In the Revelation it is said, that all which receiue the marke of the beast shall drinke of the wine of the Rev. 149. 10. 11.wrath of God, yea of the pure wine, which is powred into the cup of his wrath: and shalbe tormented in fire and brimstone before the face of the Lambe, &c. Wherefore let vsus 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 countervaile the heavinesse of the crosse, which in the mean while the godly must beare. The Prophet goeth farther and raiseth vsus 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.