The Prophecy of Obadiah Opened and Applied, Sermon 10 – To the reader
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 possesse the fieldes of Ephraim, with the fields of Samaria, with Beniamin, and Gilead.
20 And this host caryed into captivity of the children of Israel, shall possesse that which was the Cananites vntounto Zarephath, and they of Ierusalem that were caryed into captivity 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 former are diverslie translated & expounded 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 vntounto 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 particular 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 enimies. These points are here againe handled, but so that it is promised they should not onelyonly 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 Ios. 13.best Geographer hath taught vsus. 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 mentioned, with certaine shiers as it were on the north, because of the difficultie which seemed to be in winning them, for that the king of Assyria hauing taken Samaria and led away the people captiue, had peopled that citie and the countrie about with many strangers. And for the like cause it may seeme that Beniamin is here named, for that being little and seated among 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 caried away captiues by Salmanasar, and Iudah by Nabuchadnezzar. Wherefore in the words following, the promise is made vntounto 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 Saviours, where notwithstanding GOD doth this by them his lieutenants, as he also said to Samuel, they hauehave not refused thee, but me. But this fully performed and perfected, 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, vnderunder Nehemiah, &c. yet the people of Israel were never 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 sheweth. Serpent exalted. Christ raised on the crosse. the sting of the Serpent, & dragon in the Reve. shall not hurt vsus, looking on him that saueth vsus from all our sinnes. For as Moses brought the Israelites to the border of Canaan, and sight of it, but none except Iosua could bring them into possession of it: so the law may shew vsus, the blessings and promises of GOD, but Christ by his gospell maketh vsus 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, according 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 deprived by our owne sinnes. Which opinion is diligently 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 Nebuchadnezzar, Vid. Io…eph. & Sever. lib. 2. & …. annal part 3 & Egesi…. l. 5 Cyrill in Esai. lib. …. o…at. 1, 2, 3, 4.led away, but of those that Titus in the destructiō 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 hauehave the hils which are not for tilling, but the plaine and bottomes of the hills.
Against which peevish exposition we need not say much: onelyonly 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 Iosua 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 Iudah and Ierusalem, as of two distinct parts, it is manifest that Titus only led away them of Ierusalem. For the Israelites 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 hauehave 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 Vid. Iust. dial. …um Tryphon. Hieron. lib. 18. in Esai in pres. & de scriptor. … verbo, Pap…as. Prateol. de …aeret. lꝰ.pamper vp their bellies, &c. But the Prophet meant spirituall 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 servants till his latter comming, which shall be then perfected. Iohn saw scaled, not onelyonly of the twelue tribes, Rev. 7.but of all tongues. A point to reioice in. as 13. Acts, the Gentiles were glad and glorified the word of the Lord. By Act. 13. 48.this meanes the true Israelites are admitted to partake of the twelue tribes, and of those trees that grow on both Rev. 22. 2.sides the river.
The meanes by which all this shall bee accomplished is lastly set downe by Saviours comming vp to Sion. This in figure was performed, when Zerubbabel Christ a Saviour.with the rest came vp from Babylon to build Ierusalem, these which restored that citie and temple are called Saviours, as in truth such as restore vsus to our ancient inheritance, &c Properly indeed none, but GOD can be called a Saviour, as in Isaiah and Hosea, I even I Mē Saviours.& 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 Timothie—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 vsus towards our brethren as was in Ioseph, who not onelyonly dealt with his father for them, but counselled thē not to fall out by the way. Would to GOD we had many Iosephs, and few Cains, who when they hauehave 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 continue in exhortation, &c. for so hee should saue himselfe 1. Tim. 4, 16.and his hearers... if he doe not exhort, &c. and continue therein, he is no saviour but a destroyer. The condition 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 Prophet. If thou tell the wicked man, if not, his blood shall be required at thy hand. What then shall become of such watchmen, as either cannot or 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 hauehave 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 vponupon 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 Prophets did then vse, to instruct the people in faith & religion. There be few women amongst vsus like this Sunamite, 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 louelove to Gods Ministers which was in this woman who provided for Elizeus, a chamber, a bed, &c. that whē 2 King. 4. 10.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 Galathians who hath bewitched you that having begun in the Gal. 3. 1. 3. Mat 8. 34.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 kingdome, 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 kingdome. If the Queen of Saba thought Solomons servants happy, that had him to rule them: how much more they which hauehave a greater then Solomon, Christ Iesus, the Lord of Lords, and king of kings! Wherefore we are willingly to submit ourselues to his commandements. GOD forbid any of vsus should say, why should this man raigne over vsus? No greater selicitie then to bee vnderunder his gracious, peaceable, and righteous governement. For if wee feele some tast of comfort in the government of Q. Elizabeth, what and how great shall wee enioy vnderunder him? Which the Lord in goodnes make vsus partakers of.
Amen.
FINIS.
A SERMON VPONUPON PART OF THE eighteenth Psalme.
PREACHED TO THE PVBLIKE assembly of Scholers in the Vniversity of Oxford the last day of August, 1586.
BY JOHN RAINOLDES: VponUpon occasion of their meeting to giuegive thankes to God for the detection and apprehension of Traitours, who wickedly conspired against the Queenes Maiestie and the state of the Realme.
PSAL. 20. 6.
Now know I that the Lord doth saue his annointed, doth heare him out of his holy heavens, by excellent strength, the safegard of his right hand.
Printed at Oxford by Ioseph Barnes. 1613.
IOHN RAINOLDS, TO THE REAder, grace and peace in Christ.
THE reasons that moved mee (good Christian Reader) to preach this short Sermon vponupon shorter warning then gladlie I would, hauehave prevailed with me to set it downe in writing also at more leasure, and to publish it. For both the godly subiects may be stirred vp thereby to greater thankefulnes for the manifolde blessings, that God by her Maiesties meanes, and in her safety, hath bestowed vponupon vsus: and the discontented may be put in minde to content thē selues with aEsai. 8, 6.the w…ters of Shiloah, albeit running softly, least the great and mighty waters of the River goe over all their bankes, breake into Iuda, and overflow it. The former whereof I know that I cannot be deceived in: because raine and snow do not fal in vaine vponupon fruitful ground. In the latter, I hope, I shall not altogither. Vnlesse with Religion both wit and reason hauehave forsaken them: that they care as little for honestly, as for piety; for profit, as for honesty. For what can they looke for at the hands of foreiners, though knit in never so strait confederacie with them, & ioined in profession of the same faith, or perfidiousnes rather, of the falsly named Catholike religiō, more then the Iews had of the Assyrians? By whom, for all their b2 King. 16. …0altar erected to the patterne of the Assyrian at Damascus, c2. Chr. 28. 20 2 King. 18. 14.they were often grievously vexed and pilled. dPlatin. devitis Pont. in Iohan. 24.When the citizens of Papia in. Italie were at dissension by reason of the faction betweene the G…lphes & the Gibellines: the Gibellines procured a favorer of theirs, called Facinus Canis, to come and assist thē with a power of men, vponupon agreement and covenant; that hee should hauehave the goods of the Guelohes for his pay. But he, being come once into the city with his men of warre, spared neither of them: his souldiours would be serued. Wherof when the Gibellines did complaine vntounto him, saying, that their goods too were spoiled against agreemēt: he answered, that themselues were Gibellines, and shoulde be safe: but their goods were Guelphes, and must pay for it. The Gibellines of Papia could not foresee this: our Catholikes by them may. Let them leaue their brainsicke desires and divelish purposes of bringing a Faci… Canis into their country: least by experience they f…le (which God forbid) that though themselues be Catholikes, their goods may be Heretikes; perhaps some Heretike-blood in their bodies also, by contagion of ours. The Lord take away this stony heart from them, and giuegive them an heart of flesh, a new spirit: that wee may all iointly praise him for the deliverance of our gracious Queene, & pray for the continuance of her blessed governement, to the honour of his name, the furtherance of his gospell, the welfare of his Church, the peace and prosperity of our English Iuda, the griefe & disappointment of Popish Assyrians, and the confusiō of Antichrist. At Corpus Christi College in Oxford, Octob. 24. 1586.