Commentary on Obadiah, Verse and commentary 1

Commentary on Obadiah · Verse and commentary 1

p. 1VERSE I. The Viſion of OBADIAH.

THis ſhort prophecie calleth to my remembrance the words of David concerning God: with the pure thou wilt ſhew thy ſelf pure, and with the froward thou wilt ſhew thy ſelf froward v. 27. For thou wilt ſave the afflicted people: Pſal. 18.26.Ps 18:26but wilt bring down high looks. For in the former part of this prophecie God thundereth with the terrours of his judgements: in the latter part we hear the whiſper and ſtill voice of his mercy.

2 Things ſet conſideration a work at Firſt:

1. The title which ſheweth

1. Whoſe.

2. What.

2. The Prophecie it ſelf.

p. 21. Whoſe, Obadiah. Whether this were the proper name of a man, or a notation onelyonly, to expreſſe the calling of him that wrote this prophecie, we may doubt; for Abad, ſervus, a ſervant: and Jah, Dominus, a Lord, may denote this prophet in his function a ſervant of the Lord; and ſo are all the miniſters of the word, in a ſpeciall ſervice, concerning the building up of the houſe of God.

That which Lyranus ſaith to be the judgement of moſt Eccleſiaſticall writers, that this was the ſame Obadiah that was ſteward of king Ahabs houſe,1 Reg. 18.4.1 Kgs 18:4 and hid the prophets in the cave, and fed them with bread and water, and was contemporary with Elias: that how great authours ſoever it hath, is ſo clearly confuted in the words of this prophecie, that we reſolve againſt it.

For the prophecit; it mentioneth the taking of Jeruſalem was 800 yeers after Ahab.

It is likely that it was the proper name of the prophet; and Dorotheus thinketh him the ſame that lived in Ahabs time, which cannot be, as I have ſhewed.

It muſt ſuffice us that we know this prophecie to have been ever received in the Canon of the Church.

Melit… in his epiſtle to Oneſimus, Euſeb. 4.25.naming the books of Canonicall Scripture, doth name one book of the twelve prophets, whereof this is one: And I never read the authority of this prophecie doubted of in any age of the church: he was one of thoſe holy men,2 Pet. 2.2 Pet 2 who wrote and ſpake as they were moved by the Holy Ghoſt.

The maid that came to the door when Peter knockt,Act. 2.14.Acts 2:14 knew him by his voice; and ſurely the Majeſty and weight that is in the Canonicall Scriptures, doth declare them to be the voice of God which wanteth in all the Apocryphall Aſſuments, as a reader diligently exerciſed in the Scriptures may eaſily diſcern.

Theſe holy writings addreſſed to the perpetuall light of the Church, are ſpare in their inſcriptions.

Who wrote the books of Joſhua, Iudges, Ruth, Samuel, Kings, Chronicles, Eſter?

They are written, they are ours, the wiſdom of God is ſeen in them, the grace of God is confirmed by them, the church of God ever received them, the Spirit of God teſtifieth of them, and God in all ages hath been glorified by them.

p. 3The church of Rome doth attribute to the church a power of authorizing books of Scripture, and maketh the Churches authority the warrant for the authoriſing thereof.

S. Aug. alloweth the Church the reputation of a witneſſe,Contra Fauſt. 33.6. but not the power of authority herein: for he ſaith,

Platonis, Ariſtotelis, Ciceronis libros unde noverint homines, quod ipſorum ſint, niſi temporum ſibi ſuccedentium conteſtatione continua? therefore that theſe books were the Canon of ſcripture, the teſtimony of all ages in their ſucceſſions doth maintain, but this teſtimony doth not give them authority, but witneſſeth the authority given them by the Spirit of God.

We finde that even the authority of holy ſcriptures hath been denied by Hereticks.

Sadducaei nullas Scripturas recipiebant niſi quinq. libros Moſis.

Simon prophetas minimè curandos dixit,Iren. 1.20 quia a mundi fabricatoribus angelis Prophetias acceperunt.

Saturninus totum vetus teſt. repudiebat.

Ptolemaitae libros Moſis. Epiph. Haer 33.

Nicolaitae et Gnoſtici, librum Pſalmorum.

Anabapt. Cant. Salomonis: Et lib. Iob.

Porphyrius ſcripſit volumen Cont lib. Danielis.

The New Teſtament hath had many enemies: the children of darknes have ever made war againſt light.

We are better taught; and ſeeing the Holy Ghoſt hath not ſatisfied us from whence this our prophet came, but hath only given us his name and his prophecie, this contenteth us. The veſſel was but of earth which brought us this treaſure; & if we have loſt the veſſell, and kept the treaſure.

The meſſenger was a man like us: the meſſage was the Lords: if the meſſenger be gone, and the meſſage do yet remain, the matter is not great.

Let us glorifie God for his Saints, whom God hath uſed as inſtruments of our good, and praiſe him for all his prophets, and holy men by whom theſe heavenly oracles were received from him, and communicated to the church.

The ſon of Sirach. Ecclus. 4.Sir 4Let us now commend the famous men in old time, by whom the Lord hath gotten great glory; let the people ſpeak of their wiſdom, and the congregation of their praiſe. Of this there is a double uſe.

p. 41 That we that do Legere, read, may learn, Degere Sanctorum vitas, to live the lives of ſaints, and do the church of God all the good ſervice we can.

2 That God may be honoured in Sa…ictis in the ſaints, as ſaint Jerome ſaith, Honoramus ſervos, ut honor ſervorum redundet ad Dominum. This is the honour of God, and this is the praiſe of this prophet Obadiah, whoſoever he was, he liveth in this prophecie, to preach the will of God to you here preſent, and to let you know both the juſtice of God againſt the enemies of his church, and his mercy to his own beloved people.

For as the Apoſtle doth ſay of Abels faith, and by it, he being dead yet ſpeaketh: Heb. 11.4Heb 11:4ſo may we ſay of this and all other penmen of holy Scripture, that by theſe works of theirs, though they be dead, yet they do now ſpeak in the church of God.

Avel ſpake two ways: for there was

1 Ʋox ſanguinis, a voice of blood which cryed for judgement;Gen. 4.10. Heb. 11.4.Gen 4:10Heb 11:4 and

2 Ʋox fidei, a voice of faith, which is example for imitation.

Thus all Eccleſiaſticall writers do ſpeak, and we in our ſtudies do confer with dead men, and take light from them.

That is the reaſon that the elect of God do not ariſe to their full reward before the reſurrection of all fleſh, becauſe their works do follow them in order as they are done, and their light goeth not out by night, Death doth not quench their candle.

Thus the antient fathers of the Church have left living monuments of their holy learning, and we come after them, and enter upon their labours.

They are unthankfull and ſpightfull that deſpiſe their names, and refuſe their teſtimonies which they have given to the truth, and blemiſh their memory, as if they were unworthy to be named in our ſermons, or to their judgements to be held in any eſtimation.

It is the only way for a man gloriouſly to out-live himſelf to be the inſtrument of doing good to the church of God when he is gone hence, and is no more ſeen: Bleſſed is that ſervant whom his Maſter when he cometh ſhall finde ſo doing.

p. 52. What? The Viſion.

Some have confounded theſe two termes, Viſion and Prophecie, as both expreſſing the ſame act of Propheticall vocation.

I finde three of theſe titles uſed together. Now the acts of David the King, firſt and laſt, 1 Ch…on. 29 29.behold they are written in the book of Samuel the Seer, and in the book of Nathan the Prophet, and in the book of Gad the Seer;

Where, though our Engliſh Tranſlation do uſe the ſame word for Samuel and Gad, calling them both Seers: the Hebrew diſtinguiſheth them; and a learned Profeſſor of Divinity doth read in verbis Samnelis inſpicientis, the Inſpector;Dr. Hum…. Decor-Interpret. lib. 3. Nathan Prophetae, the Prophet; Gad videntis, the Seer.

I do not take theſe to be three diſtinct Offices, but three parts of the ſame Office. For,

1. Such muſt be Videntes Seers, God muſt open their eyes, that they may ſee what the will of God is.

Balaam being to prophecie at the requeſt of Balak againſt Iſrael, beginneth thus, Balaam the ſon of Beor hath ſaid, the man whoſe eyes are open, hath ſaid,Num. 24.3Num 24:3

He hath ſaid which heard the words of God, which ſaw the Viſion of the Almighty, who had his eyes ſhut, but now open.

Therefore they muſt be videntes, Seers; for if the blinde do lead the blinde, you know where to finde them both.

2. Such muſt be inſpicientes, inſpectors; and that both in regard of the ſuggeſtion, that it be no humane phantaſie, no ſatannicall illuſion, but a divine and ſpirituall revelation.

As alſo in regard of the thing ſuggeſted, that they may rightly informe themſelves in the will of God, and ſo farre as God revealeth it foreign that they may boldly ſay and maintaine, Sic dicit Dominus, thus ſaith the Lord.

3. Thus prepared they may be Prophets, that is, the Publiſhers of this will of God to them to whom they be ſent.

So that Viſion and Inſpection belong to preparation; prophecie to execution of that Office; from whence, Docemur, we are taught

1. Doctrine.

The faithfull miniſter of the word of God muſt receive his p. 6information and inſtructions from the Spirit of God before he preach or propheſie.

We are ambaſſadours and meſſengers from God, and the warrant of our calling is our miſſion; the Apoſtle ſaith, How ſhall he preach except he be ſent? for miſſion importeth fit inſtructions in the errand.

God hath laid blame upon them that run unſent, and no man putteth himſelf in that imployment but he that was ſent as was Aaron.

The Son of God himſelf was ſent, and when he came to do the will of him that ſent him, he ſaith Lex tua Scripta eſt in corde meo. he profeſſeth to Nicodemus,

Verily, verily I ſay unto thee, We ſpeak that we know, and teſtifie that we have ſeen. John 3.11John 3:11And the Baptiſt ſaith, I ſaw and bare record. Chriſt giveth this accompt to his Father in his holy Prayer, I have given them the word which thou gaveſt me. John 1 34John 1:34For ſo ſaint Peter admoniſheth, If any man ſpeak, let him ſpeak as the oracles of God: John. 17.8John 17:8If any man miniſter, let him do it as of the ability which God giveth, 1 Pet. 4.111 Pet 4:11that God in all things may be glorified:

If any man build upon this foundation of Jeſus Chriſt, either timber, hay or ſtubble, the fire of Gods ſpirit will ſoon conſume it.

If we build gold or ſilver, this fire will try and refine it.

Surely this viſion was not oculare, but mentale, a divine revelation of the will of God: the eye is the moſt noble of the ſenſes, and the moſt ſure of the object; therefore he in the Comedy ſaith,

Oculatus teſtis unus pluris eſt faciendus quàm auriti decem.

S. John. That which we have ſeene with our eyes that declare we unto you.

The underſtanding is the eye of the ſoul, and that ſeeth much more perfectly then the eye of the body: for as the Poet ſaith,

Fallunt nos oculi vagique ſenſus,

Ʋt turris prope quae quadrata ſurgit

Detritis procul angulis rotetur.

The diſtance of the object: and the debility of the organe can make the ſight of the eye fallible: but intellectus rectus, a right underſtanding taketh ſight from the ſpirit of God which ſearcheth all things, etiam arcana Dei, even the hidden things of God.

p. 7Therefore the Apoſtle deſiring to fit Timothy for this holy calling admoniſheth him of his duty, and ſaith,

Conſider what I ſay, 2 Tim. 2 72 Tim 2:7and the Lord give thee underſtanding in all things.

But falſe prophets had their viſions and did boaſt of their revelations, and came as boldly amongſt the people with Sic dicit Dominus, thus ſaith the Lord, as any true prophet of the Lord did.

Sathan will ſo transform himſelf into an angel of light,2 Cor. 11.14.2 Cor 11:14 that you cannot know him from one of Gods holy angels eaſily, & he will carry the Metamorphoſis ſo cunningly, that if it were poſſible he would deceive the very elect of God.

Simon Magus called himſelf the great power of God.

Celſus inſcribeth his oration for Paganiſme, Vera oratio, a true oration,

Manichaeus calleth himſelf Manichaeus Apoſtolus Jeſu Chriſti, the Apoſtle of Jeſus Chriſt: and ſaith, Haec ſunt ſalubria verba de fonte perenni.

Chryſoſt. ſaith that the Macedonian Heretiques did ſay, Nos recta fide incedimus.

Saint. Aug. Nullus error ſe audet extollere, ad congregandas ſibi tur bas imperitorum, qui non Chriſtiani nominis velamenta conquirat.

Fauſtus ſaith, Salus quam Chriſtus promiſit, apud me eſt; Cont. Fau. Lib. 13. C. 14.ego dabo.

Therefore that the hearers may be able to diſtinguiſh inter verum, & veriſimile, that which is true and trueth like, and as the Apoſtle biddeth to try the ſpirits whether they be of God or no,

That we may beware of falſe Prophets, and know them from ſuch as receive their inſtructions for their meſſage from God, obſerve theſe notes of difference.

1. Is, Lawfull calling. We read of no true Prophet but he had a miſſion, as before.Heb. 5.5.Heb 5:5 Chriſt took not this honour upon him to be the great Angel of the Covenant, but was ſent by his Father.

But falſe Prophets run and are not ſent, God ſendeth none ſuch on his errands into his Church.

But this is not ſo eaſily diſcovered, becauſe none do make more ſhew of lawfull calling then the falſe Prophets do.

2. The application of the prophecie is a clearer ſigne;Jer. 14.14.Jer 14:14 for the Apoſtle ſaith

p. 8He that propheſieth, 1 Cor. 14.3.1 Cor 14:3ſpeaketh to men edification, exhortation, comfort.

This edification is building up of the Church of God; falſe Prophets ſeek the pulling down of Gods Church, and the diverting of men from all good wayes, they ſeek to hinder the courſe of the Goſpel, and to diſcourage the hearts of them that feare God.

Here a falſe Prophet may have a true prophecie tending to the good of the Church, and the prophecie is to be received, and the Prophet refuſed,John 11 50John 11:50 as Caiphas prophecied; Expedit ut unus moriatur, it is meet one dye; and Balaam prophecied truly, yet was he a falſe Prophet.

3. By obſerving the aime and end of theſe Prophets: for ſuch as prophecie aright, do ſay with Chriſt, non quaero gloriam meam, I ſeek not my own glory; But falſe Prophets ſeek either filthy gain, or they ſeek their own vain glory; the Apoſtle ſaith, They ſeek not, Rom. 16.18.Rom 16:18they ſerve not the Lord, but their own bellies.

4. God himſelf giveth this note of difference in the event of their prophecies;

When a prophet ſpeaketh in the Name of the Lord, Deut. 18.22.Deut 18:22if the thing follow not, nor come to paſſe, that is the thing which the Lord hath not ſpoken, but the prophet hath ſpoken it preſumptuouſly.

And the name of a viſion given to propheſie doth declare the certainty of the event; for it is a thing ſo revealed to the prophet as if he ſaw it with his eye.

5. The perſons of the prophets and their carriage doth detect them: for if they be men ſanctified, aad fitted with eminent graces for that ſervice, the graces of God do teſtifie of them: for God doth ſend none, but with all fit preparations for the execution of ſo great an office.

2 This title of viſion doth give us aſſurance of all that followeth in this prophecie; for God revealed it, and the prophet ſaw it.

Therefore ſo many of you as deſire to receive any good from the interpretation of this prophecie, remember that it is a viſion and therefore bring your eyes with you to this place, not the eyes of your body only, but the ſpirituall eyes of your underſtanding, and pray with David, Ʋt videam mirabilia tua. Lord, open thou mine eyes that I may ſee thy wonders: Chriſt in opening p. 9the eyes of the blinde who had loſt their ſight, and in giving ſight unto them that were born blinde, did declare himſelf ſo to be more then man, that his enemies could not tell how to deny his Godhead.

He worketh a greater wonder every day in his ſpirituall illuminations of mens underſtandings, by which the ignorant and ſimple do learn knowledge, and poor men receive the goſpel, and as the Apoſtle ſaith, grace, rich in faith: and are declared heirs of that kingdom which he hath promiſed to them that love him.James 2.5Jas 2:5

Obadiah verſe 1.

Thus ſaith the Lord concerning Edom.

2. The prophecie followeth: this hath two parts.

1. Againſt Edom verſ. 1. to 16.

2. For the Iſrael of God, 17. to the end.

The title of the firſt part is my text, Thus ſaith the Lord concerning Edom. Conſider here

1. The ſubject of the prophecie, Edom.

2. The authour of it, Dici… Dominus, Thus ſaith Lord.

1. Of the ſubject, Edom.

Iſaac had two ſons by Reb…a, Eſaw and Jacob. Eſau was called Edom, the reaſon of that name is thus given; Jacob had made red pottage, and when Eſaw came from the field hungry and faint, he ſaid to his brother Jacob,

Feed me, … pray thee, with that red, with that red pottage, Gen. 25.30.Gen 25:30for I am faint. Therefore was his name called Edom becauſe he ſo affected that red colour, being himſelf alſo red and very hairy.

This name doth maintain the memory of a quarrell; for he bought that red pottage dear enough with the: ſale of his birthright.

Eſau and Jacob are a figure of the Church of God, and the Synagogue of Sathan; for they ſtrove in the womb of their mother, ſo that Rebeeca wondered at it, ſaying,v. 12. If it be ſo, why a… I thus?

The bleſſing how ſoever uſurped by …ſau be longeth to Jacob, and when Jacob hath his right, Eſau is angry.

p. 10From this naturall Antipathy between theſe two brethren, and the grudge that the elder ſhould ſerve the younger;

From the ſentence of this difference, which was, I have loved Jacob, and I have hated Eſau: there was ever mutuall war and hatred between Iſrael and Edom: in their ſucceeding poſterities: for the poſterity of Eſau did encreaſe both in number and wealth and grew both many and ſtrong.

Thus doth the world gather riches and ſtrength and armeth it ſelf againſt the Church of God, and therefore the Church is called Militant.

Concerning Edom is this part of the Prophecie, declaring both Gods quarrell againſt them, and his judgement threatened.

We may take notice here of one point by the way, Edom is a mighty people, a ſtrong and rich nation, able to moleſt the Lords Iſrael, that God from heaven undertaketh the quarrell of his Church.

Do you not ſee that they whom God hates may have riches and honour and ſtrength, and may encreaſe, and grow into multitudes? how cometh it then to paſſe that ſo many in the world do meaſure the love and favour of God by theſe outward things, as one flattered his Prince?

O nimium dilecte, deo tibi militat aether.

What though their oxen be ſtrong to labour? what though their ſheep bring forth thouſands, and though they have the fruits of the womb, of the herb, and purchaſe lands donec non ſi… locus, till there be no room? what though they have power and high places? all this had Edom, whom God hated; and doth not our Saviour make it an hard thing for the rich to enter into the Kingdom of Heaven?

Outward things are the gifts of God, and he doth not value them at ſo high a rate as we do; He doth not care if his enemies have them.

His own Son when he took upon him our fleſh, had none of them more then for neceſſity; and his Apoſtle perſwadeth us, if we have food and raiment to be therewith content.

For there be ſnares in theſe outward things, and if God give not a bleſſing with them, they be the rods of God to ſcourge the ſons of men, and great impediments to godly life.

p. 11There is an Holy uſe may be made of them, but they are not our happineſſe, ſeeing they whom God hateth may have them in a greater abundance then thoſe whom God loveth beſt.

2. The authour of the Prophecie.

Thus ſaith the Lord.

This is the aſſurance of the truth of all that followeth in this Prophecie, and it is the ground of our faith to beleeve what is here revealed: it is no paſſionate motion in the heart and affections of the Prophet againſt Edom, but it is the word of the Lord.

Theſe be the bounds that are ſet to the Prophets and Holy miniſters of the Lord, we may go no further then the word of the Lord. Chriſt himſelf ſaith often, The word which thou gaveſt me, I gave them.

And Balaam did his office and calling right when he told the king of Moab, Lo, I am come unto thee, Num. 22. v. 38.Num 22:38have I any power to ſay any thing? the word that God putteth in my mouth, that ſhall I ſpeak.

Muſt I not take heed to ſpeak what the Lord hath put in my mouth?23 12.

All that the Lord ſpeaketh, that muſt I do.v. 26. Cap. 24.12.

And Balaam ſaid unto Balak, Spake I not to thy meſſengers ſaying, If Balak would give me his houſe full of ſilver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of mine own minde, but what the Lord ſaith, that will I ſpeak.

When God deſigned Jeremie to the office of a Prophet, who did fear to undertake that great employment, God ſaid to him,

Say not, I am a childe: Jer. 17.Jer 17for thou ſhalt go to all that I ſhall ſend thee, and whatſoever I command thee ſhalt thou ſpeak.

When our Saviour ſent forth his diſciples, he ſo limited them,

Teach them to obſerve all things whatſoever I have commanded you,Mat. 20.20Matt 20:20

And accordingly Saint Paul doth profeſſe,

Firſt of all I delivered unto you, 1 Cor. 15.31 Cor 15:3that which I alſo received.

Thus doth the Apoſtle again profeſſe, being accuſed of the Jews,

I obtained help of God, and continue unto this day, Act. 26.22.Acts 26:22Witneſſing unto p. 12to ſmall and great, ſaying no other things then thoſe which the prophets and Moſes did ſay ſhould come.

1. This limitation we finde in the titles of our office: for we are the Lords workmen, and we muſt do his work, not our own: the Lords builders, he provideth the materials, we work not by great, but day-work.

We are the Lords Meſſengers and Embaſſadors, we may not digreſſe from our inſtructions, the meſſenger of the Lord muſt ſpeak the Lords meſſage.

2. This is neceſſary in reſpect of thoſe to whom we are ſent, for the ſeeling of their faith: ſo the Apoſtle hath declared it;

And my ſpeech and my preaching was not in the entiſing words of mans wiſdom, 1 Cor. 2.4.1 Cor 2:4but in the demonſtration of the Spirit and power:

That your faith ſhould not ſtand in the wiſdom of men, but in the power of God.

But we ſpeak the wiſdom of God in a myſtery.

There is nothing that giveth faith firm footing but the word of God.

That is the Lords fan which purgeth away the chaff and traſh from the good corn.

That is the bread of our fathers houſe: words of mens brains be the husks that the prodigall gathered up in his famine.

That is the two edged ſword, that divideth between the bone and the marrow, that is the medicine that ſearcheth the ſoars and diſeaſes of the inward man.

Humane wiſdom put into the beſt words is but as a woodden dagger, it may dry beat, it will never kill the body of ſin; it is an unguent, it corrodeth not.

3. Great is the danger of thoſe that ſhall ſpeak any thing but the word of God to Gods people, or ſhall conceal any thing of that which is given them to ſpeak.

So God ſaith to Jeremiah,

Thou therefore truſſe up thy loi…s, Jer. 1.17.Jer 1:17ariſe and ſpeak vntounto them, all that I command thee; be not afraid of their faces, leſt I deſtroy thee before them.

And to Ezek. Eze. 3.18.Ezek 3:18If thou ſound not the trumpet, nor give warning to the wicked man of his wicked way, his blood will I …pire al thy hand.

This is not our own trumpet, but the Lords; ours giveth an p. 13uncertain ſound, the Lords trumpet awaketh men to the battell.

From hence both the Miniſter and the people have their leſſons.

1. The Miniſter.

We are taught to exerciſe our ſelves in the Holy ſtudies of the word of God, that we may be able …o divide the word of God aright, that we may wifely underſtand the word of God, to be able to miniſter the word of God in due ſeaſon.

The ignorant and unlearned man is no …it man for this imployment: to ſuch ſaith God, Becauſe thou haſt refuſed knowledge, Hoſ. 4 6,Hos 4:6I will alſo refuſe thee: thou ſhalt be no prieſt to me.

For why ſhould any dare to intrude himſelf into this great ſervice to teach others in the Word, ſeeing himſelf untaught? for the prieſts lips ſhould preſerve knowledge: and the people muſt ſeek the law at their mouth.Mal. 2.32Mal 2:32

Doth any man ſend a lame man of his errand, or put his meſſage into the mouth of a dumb man. We are the Lords meſſengers.

Doth any man ſet an unskilfull man to build, that knoweth not how to uſe his tools? we are the Lords builders.

Doth any man ſet an unexperienced man to take charge of his ſheep? we are the Lords ſhepherds of his flock.

Jeroboam took the right way to deſtroy true Religion, and to ſet up Idolatry: He made of the loweſt of the people prieſts of the high places: whoſoever would he conſecrated him, 1 Reg. 13.33.44.1 Kgs 13:331 Kgs 13:44and he became one of the prieſts of the high places.

And this thing became ſin to the houſe of Jeroboam, even to cut it off, and to deſtroy it from off the face of the earth.

Surely ſuch miniſters though they have the outward calling of the Church, yet do they want the inward calling of God, and being darkneſſe, they poſſeſſe the place of light, and they are blinde leaders of the blinde, as Chriſt calleth them.

Two ſorts of miniſters are here excluded.

1. Thoſe that know not what the Lord ſaith, and therefore uſe the Holy calling of the Miniſtery, but as a means for their maintenance, without care or conſcience of feeding the flock of Chriſt: and wo is to them becauſe they preach not the Goſpel: they uſurp the wooll and milk of the flock, and have no right to p. 14the inheritance of God, that is the tithes of the People.

2. Thoſe who know not, underſtand not the word of the Lord, yet truſting to their own naturall parts do boldly ſtep up and uſurp the chair of Moſes, and are imperitorum magiſtri, teachers of the unlearned, before they have been peritorum diſcipuli, Schollers of the learned. And theſe are the more dangerous of the two: better an unpreaching Miniſter that readeth the Word of God diſtinctly, then an ignorant preacher, that preſumeth ex puris naturalibus, from his pure Naturalls to deal with thoſe things which are too high and deep for him.

2. Miniſters are taught their great duty of faithfulneſſe, of which the Apoſtle ſaith.

Moreover it is required of ſtewards that a man be found faithfull.

He muſt ſay,1 Cor. 4 2.1 Cor 4:2 Thus ſaith the Lord. That is,

He muſt ſay

1. Quod dicit Dominus, What the Lord ſaith is the truth.

2. Omne quod dicit, All that, all the truth.

3. Quomodo dicit. In the ſame manner, Thus.

1. For we may not go from our inſtructions to ſpeak of our ſelves any thing, but we muſt firſt receive from the Lord, and then we muſt ſpeak that.

It was Nathans errour when David did open to him his purpoſe for building of the Lords houſe, that before he had underſtood the will of God therein, he encouraged him, ſaying, Do all that is in thy heart: and therefore he was ſent again to him to unſay it.

2. Neither may we ſuppreſſe any thing of that which is put into our mouths:Act 4.20.Acts 4:20 the Apoſtle ſaith, We cannot but ſpeak thoſe things which we have ſeen and heard.

And Saint Paul ſaith to the Elders of Epheſus, I take you to record this day, Acts 20.26, 27.Acts 20:26Acts 20:27that I am pure from the blood of all men: for I have concealed nothing, but have revealed to you all the counſell of God.

For ſurely as God told Ezek, It is as much as our ſalvation is worth, to leave any part of Gods revealed will in Scripture untaught.

3. Neither may we change the manner of Gods ſpeakings: p. 15for there is a form of Doctrine delivered to us, and there is a form of words; we muſt not only ſay, This, but Thus ſaith the Lord.

For ſo Saint Peter admoniſheth, If any man ſpeak, 1 Pet. 4.11.1 Pet 4:11let him ſpeak as the oracles of God. Not mingling humane. fancies with divine Doctrines: not mingling words of humane wiſdom with Holy exhortations: not mingling our own ſpirit of contradiction, with our confutations of the adverſary: not mingling any of our own ſpirit of bitternes and paſſions with our juſt reprehenſions of ſin, drawing againſt Satan and ſin no other ſword but the ſword of the Spirit; which is the word of God.

Thus ſhall we be unto God the ſweet ſavour of Chriſt, 2 Cor. 2. i 3.2 Cor 2in them that are ſaved.

We ſhall meet with many diſcouragements in this our office, and we ſhall loſe a great deal of labour; but ſo did our Maſter, it is his complaint:

Though never any were ſo ſufficient for this ſervice as he was;Iſa 49.4. v. 1.Isa 49:4

1. For his calling, The Lord hath called me from the womb, from the bowels of my mother hath he made mention of my name.

2. For his fitting to that calling,v. 2. He hath made my mouth like a ſharp ſword in the ſhadow of his hand hath he hid me, and made me a poliſhed ſhaft.

Yet he complaineth. Then I ſaid, I have laboured in vain, v. 4.I have ſpent my ſtrength for nought, and in vain.

Yet his comfort was, Yet ſurely my judgement is with the Lord, and my work, or my reward, with my God.

ObjectHere ſome think that the limitation of us to Thus ſaith the Lord doth ſo reſtrain the miniſter of the word to the word of God, that it is not lawfull to mention the names either of the ancient Fathers of the Church, or of any Heathen writers in our ſermons.

A point toucht ſomewhat to the quick by a great and learned Divine even upon this text in print.

To which my moderate and juſt anſwer is,

1. That as there is authoritas Scripturae, the authority of Scripture which is the ground of faith; ſo there muſt be teſtimoniu… Eccleſiae the witneſſe of the Church, as Vincent. Lirinenſis well adviſeth,Cap. 2.

Quia Scripturam Sacram non uno eodumque ſenſu univerſi accepterunt.

p. 16And in this caſe not having Antiquitatem miniſtrantem, univerſall conſent, and we are put to it to ſearch out, what the moſt learned, & moſt ſincere Divines in all ages have taught concerning this point; & here there is a neceſſity of conſulting and declaring the conſtant judgement of the Church for the Teſtimony to the Truth.

2. In all points of doctrine it giveth a great aſſurance to our hearers of our faithfulneſſe, if we declare our ſelves to be ſuch as feed our hearers with the ſame Bread of Life which our fathers before us did break to their children.

3. Whereas it is ſurmiſed that theſe citations of fathers be but a pride of our feeding, and a vain boaſt of our learning:

It were more charitable to think,

1. That our humility is ſuch, that we are not aſhamed to profeſſe by whom we learn any thing.

2. That we have ſo unworthy an opinion of our own judgements, that we chuſe rather to apply the learned judgements of thoſe that have gone before us, then our own.

And who can deny but that our Preaching out of them is with the warrant of our Text. Sic dicit Dominus, Thus ſaith the Lord, if the Lord ſpake by them to his Church?

For the uſe of Heathen writers, I onelyonly ſay with S. Aug.

Omnis ſcientia in g…nere bonorum eſt.

In arundine ſterili poteſt una pendere.

Truth is the language of God, and if ignorant men, wicked men, Devils do ſpeak truth, we may quote and write them, and we may ſay truly, Sic dicit Dominus, Thus ſaith the Lord.

The prophecie of wicked Balaam and of Caiaphas was the word of the Lord; and the confeſſion of devils teſtifying of Chriſt, is a good confeſſion, there is no wrong done to the word, Qui non eſt contra me, mecum eſt. He that is not againſt me, is with me.

2. The hearers leſſon.

You are all taught to receive this wholeſome doctrine which the Miniſter preacheth from the mouth of the Lord.

It is not you that ſpeak, ſaith Chriſt; he that hath ears to hear muſt hear, Quod Spiritus dicit, what the ſpirit ſpeaketh.

When we tell the houſe of Jacob of their ſins, this is the word of the Lord.

p. 17When we ſay unto you going in an evil way as Lot to the Sodomites, Do not ſo wickedly, Do not ſay, Duru… eſt hic ſermo. he rayled to day againſt ſwearing, or againſt drunkenneſſe, &c. I will tell you how you ſhall receive both comfort and great profit by our Miniſtery; and the word is given to profit withall.Mich. 2.7.Mic 2:7

Do not my words do good to him that walketh uprightly? recto judicio: rectis moribus.

I will give you a fair example.

Iſrael ſaid to Moſes, Go thou now neer, Deu. 5 27.28.Deut 5:27Deut 5:28and hear all that the Lord our God ſhall ſay, and ſpeak thou unto us all that the Lord our God ſhall ſpeak unto thee, and we will hear it, and do it.

God took it well, and ſaid to Moſes, I have heard the voice of this people, they have well ſaid, all that they have ſpoken.

We muſt tell you, that the Word of the Lord which he ſendeth forth in our Miniſtery, ſhall not return to him empty; it ſhall finiſh the thing for which it was ſent.

Therefore take you heed how you hear, and conſider what we ſay: hide the Word that we Preach in your hearts, that you ſin not againſt God.

If we do our duty he that heareth us and receiveth us, receiveth Jeſus Chriſt that ſent us, and in theſe earthen veſſels rich treaſures are brought unto him.

He that refuſeth us & our Miniſtery, refuſeth him that ſent us; and the Word of the Lord which we bring to them, will prove a rod correction to chaſtiſe them, and although they feel not the pain preſently, it will be owing to them till affliction or Death aſſault them, and then they will remember the Word of the Lord with much horrour.

Obadiah v. 1.

We have heard a rumour from the Lord and an Embaſſadour is ſent among the Heathen. Ariſe ye, and let us ariſe againſt her in battell.

We are now come to the Prophecie it ſelf, which holdeth to the end of the ſixteenth verſe: The parts whereof are four.

1. The judgement intended againſt Edom, v. 1.2.

2. All the hopes of Edom deſpaired, v. 3.4.5.6.7.8.9.

3. The cauſe provoking God to this ſevere proceſſe againſt them, v. 10.11.12.13.14.

4. Gods revenge upon them, v. 15.16.

p. 181. In the judgement intended, obſerve

1. The diſcovery thereof.

2. The effect of it

1. In the diſcovery, obſerve

1. By whom it was diſcovered.

2. How, two wayes,

1. By a rumour from the Lord.

2. By Embaſſadours.

1. To whom this threatened judgement was diſcovered, we have heard. We, that is, the prophets of the Lord; for although Obadiah writ this preſent Propheſie, yet was not this judgement onelyonly revealed to him, but to many more of the Holy Prophets; for ſo ſaith the Prophet Amos,

Surely the Lord will do nothing, but he revealeth his ſecret to his ſervants the prophets, not unto one onelyonly, but to more.

And ſo fully was this revealed to Jeremiah, Amos 3.7.Amos 3:7that he doth propheſie even in the ſame words againſt Edom, but under the name of Bozrah, which was the name of a Principall city in Edom, as appeareth Gen, 36.33. the words of the Prophecie are theſe.

I have ſworn by my ſelf, ſaith the Lord, that Bozrah ſhall become a deſolation, Jer. 49.13.Jer 49:13a reproach, a waſte, and a curſe, and all the cities thereof ſhall be perpetuall waſtes.

I have heard a rumour from the Lord, an Embaſſadour is ſent to the Heathen, ſaying, Gather ye together, and come againſt her, &c. The margents of the Bibles refer you to that place.

The Lord gave great charge to Iſrael concerning Edom, Deut. 23.7Deut 23:7Thou ſhalt not abhor an Edomite, for he is thy brother.

Yet becauſe the Edomite was ever an enemy to Iſrael, God revealed his judgement againſt them to many of his Prophets.

Balain… foretold their ſubjection to Iſrael, And Edom ſhall be a poſſeſſion, Seir alſo ſhall be a poſſeſſion for his enemies, and Iſrael ſhall do valiantly. Num 24.18.19.Num 24:18Num 24:19Out of Jacob ſhall be come that ſhall have Dominion, and ſhall deſtroy him that remaineth of that city.

The Pſalmiſt prayeth for their puniſhment,Pſa. 137.7.Ps 137:7 Remember, O Lord the children of Edom.

It had not been lawfull for the Prophet to have provoked p. 19the juſtice of God againſt Edom, unleſſe God had revealed his purpoſe of judgement intended againſt them, to him.

For Davids imprecations be all Prophecies.

The burden of Dumah, that is of Idumaea.Iſa. 21.11.Isa 21:11

He calleth unto me out of Seir, Watchman, what was in the night? &c.

The ſword of the Lord is filled with blood: Iſa 34.6.Isa 34:6it is made fat with fatneſſe▪ &c. for the Lord hath a ſacrifice in Bozrah, and a great ſlaughter in the land of Idumaea.

Rejoyce and be glad, O daughter of Edom, Lament 4.Lam 4that dwelleſt in the land of Ʋz, the cup alſo ſhall paſſe thorow unto thee: thou ſhalt be drunken and ſhalt make thy ſelf naked.

As to the young man, Rejoyce, O young man, Iron. q. d. Make thee merry whileſt thou mayeſt, for thou art like to have ſorrow and care enough.

Amos alſo foretold as much.

Thus ſaith the Lord. Amos. 1.11.Amos 1:11For three tranſgreſſions and for four I will not turn away the puniſhment thereof, becauſe he did purſue his brother with the ſword, and did caſt off all pity and did tear perpetually, and kept his wrath for ever.

Which cauſes are after in this prophecie alleaged.

But I will ſend fire upon Teman, which ſhall devour the palaces of Bozrah.

Thus ſaith the Lord God, Ezech. Cap. 25.12.becauſe that Edom hath dealt againſt the houſe of Judah by taking vengeance; and hath revenged himſelf upon them I v. 13. will alſo ſtretch out my hand upon Edom, and I will cut off man and beaſt from it, and I will make it deſolate from Teman, and they of Dedan ſhall fall by the ſword.

And I will lay my vengeance upon Edom by the hand of my people Iſrael, and they ſhall do in Edom according to mine anger, and according to my fury, and they ſhall know my vengeance, ſaith the Lord.

Son of man, ſet thy face againſt mount Seir, Cap. 35.2.and propheſie againſt it,

And ſay unto it, Thus ſaith the Lord God, Behold, O mount Seir, I am againſt thee, and I will ſtretch out my hand againſt thee, and I will make thee moſt deſolate, &c.

I may ſay now as the meſſengers ſent to bring Michaias to King Ahab ſaid, but in a Contrary,1 Reg. 22.13.1 Kgs 22:13 Behold the words of the p. 20Prophets declare evil unto Edom with one mouth.

And now you ſee what reaſon this Prophet hath to ſay, We have heard, for God hath revealed this threatened judgement to his ſervants the Prophets, and with one mouth they declare it. From whence we are taught.

Doctr. 1. That the decrees of Gods judgement upon the wicked are conſtant and unchangeable.

Reaſon 1 1. For God is without variableneſſe and ſhadow of alteration. Hoſ. 13.14Hos 13:14The word is gone out of my mouth, it ſhall not return empty, but it ſhall finiſh the thing for which it is ſons, repentance is hid from mine eyes.

God is not as man that he ſhould repent; he hath ſworn in his wrath they ſhall not enter into his reſt▪ and

The Lord hath ſworn and will not repent.

Rea. 2 2. From the nature of the wicked againſt whom he threateneth judgement, for they have hearts that cannot repent, and therefore they heap up wrath againſt the day of wrath; Gods hatred doth deprive them of all the means of grace, and none can be effectuall in them, or to them: and he hath ſaid, I have hated Eſau.

Sin is folly, ſinners are fools; bray a fool in a mortar, yet will not his fooliſhneſſe depart from him; therefore they are under the rods and ſcorpions of wrath, and cannot avoid the ſame.

3. From the faithfulneſſe of his Prophets, for the Prophets of the Lord that threaten theſe judgements from his mouth ſhall not be found liars: ſeeing their Prophecies are no ſelf-given notions, but inſpirations of his ſpirit, which is the Spirit of truth.

You know how Jonah was troubled to be a meſſenger of judgement to Nineveh, when he was perſwaded that God would ſhew them mercy, and ſo his Prophecie fall to the ground: he could rather have looked on to ſee the utter deſtruction of Nineveh, then that his Prophecie ſhould be found unperformed, therefore he went another way at firſt, & would not come to Nineveh, & when he had propheſied, he went out of the city, & there expected the event of his Prophecie; & was angry that it ſucceeded not.

Quer. We finde that in that example God changed, and repented him of the evil which he had threatened againſt Nineveh, how then do we ſay, that the judgements of God againſt the wicked be unreverſable?

And God ſaw their works, Ion…h 3.10.that they turned from their evil way, p. 21and God repented of the evil that he had ſaid he would do unto them: and he did it not.

Sol. To this we anſwer, That Gods repentance was no change of his minde, or any alteration of his counſell or decree, but a deferring of the execution of his judgement.

The change was in Nineveh, and the repentance was in them; they humbled themſelves before God, and they both did the works of mortification, and they alſo beleeved God:Cap. 3.5. this was not a juſtifying faith, which is Credere in Deum; to beleeve in God, but an hiſtoricall, which is Credere Deo, to beleeve God.

And God would have his Church ſee; that if Ahab humble himſelf, and go in ſackcloth; if Nineveh give over evil works, and repent them of their ſins, he will turn from the fierceneſſe of his wrath, all to encourage repentance. But Jonah was a true Prophet of Gods judgement, their repentance was not poenitentia non poenitenda, a repentance not to be repented of: for they reſumed their evil wayes: and Nahum doth renew the threatenings of Jonah, and declareth the Lords judgements againſt Nineveh.

For the repentance of the wicked is but for a ſeaſon, and as it is temporary, ſo it removeth judgement for a time; but they returning to their ſins, he returneth alſo to the execution of his intended puniſhment.

So Ahab was forborn for a time upon his humiliation, but he eſcaped not the hand of judgement: for God cannot lie.

His Prophets ſpeak ſure words, as the Apoſtle ſaith, We have a more ſure word of Prophecie, 2 Pet. 1.192 Pet 1:19to which you do well if you take heed as to a light, &c.

Que. When Abraham had heard the decree of God againſt the tranſgreſſing cities, did not he know that Gods decrees of judgement were immutable? how then did he ſolicite God for the reverſing of the ſame? did he well in ſo doing?

Sol. Abrahams plea doth clear this point; for upon the firſt notice from God, of his intended judgement, he pleadeth for Sodom, not to turn away the wrath from the ungodly there: but he ſaith, Wilt thou alſo deſtroy the righteous with the wicked? &c.Gen. 18.13Gen 18:13

The care of Abraham was for the place and for the perſons of the righteous; he doth not ſolicite God for the wicked there.

Again, to pray for the ungodly and wicked to divert judgement p. 22from them when God hath revealed his diſpleaſure againſt them, is not unlawfull.

1. Becauſe Chriſtian charity hopeth all things, beleeveth all things.

2. Becauſe many of Gods judgements are temporall, and his anger againſt the ſons of men continueth not long, ſo that we may hope, that either God may divert the evil, or mitigate the ſame, or give patience to bear it, or ſanctifie the chaſtiſement, ad dignam emandationem, for their amendment, for onelyonly the Lord knoweth who are his.

When Saul was rejected, and Samuel was the meſſenger of that heavie judgement,1 Sam. 15.35.1 Sam 15:35 yet Samuel did not ceaſe mourning for Saul untill the day of his death.

That is the moſt effectual manner of praying, even that which the Holy Ghoſt uſeth in us, with ſighs and groans: Plus fletu quam afflain. Thus when Abraham ſaw Iſhmael caſt out for a ſcorner and perſecutour of Iſaac, yet he prayed, O that Iſhmael might live in thy ſight. And God ſaid, I have heard thee alſo concerning him, ſomewhat is obtained. Therefore let us ſtill be praying for all men.

Eſpecially ſeeing God doth not make us of his counſell ſo far as to declare to us whom he accepteth, and whom he rejecteth.

From this leſſon of the certainty of the judgements of God upon the wicked, certain, whether we conſider the nature of God without change, or the weakneſſe of man without any poſſibility of reſiſting; or the nature of the reprobate without any ability of repenting, We are taught,

1. To reſt in the decree of God; let us know, that he cannot deny himſelf; and therefore though wrath go not out from the Lord preſently, and although his judgement is delayed, yet let us reſolve that upon the wicked he will rain ſnares, and he will break the impenitent with rods of iron.

He was an hundred and twenty: yeers preaching to the old world, and they repented not, ſo long was he ere he would pluck his hand out of his boſome: yet at laſt he ſmote the World with a great ſlaughter, and drowned all but eight perſons.

Two Errours do grow in us, if we do not wiſely weigh this doctrine.

1. An Errour in judgement.

p. 23Theſe things haſt thou done, and I kept ſilence: Pſa. 10.21Ps 10:21thou thoughteſt that I was altogether ſuch a one as thy ſelf. as Aug.

Deum quia non pateris ultorem, vis habere participem. quia malefacta tua placent tibi, tu putas etiam ea placere mihi.

2. An Errour in manners.

Becauſe ſentence againſt an evill work is not executed ſpeedily, Eccles. 8.11.Eccl 8:11therefore the hearts of the ſons of men is fully ſet in them to do evill.

For indeed what maketh men to walk ſo unconſcionably on earth, blaſpheming the ſacred name of the higheſt Majeſty, polluting his holy Sabbaths, making their belly, their penny, their pleaſure their God; but this corrupt opinion of Gods either not ſeeing or not caring▪ or pardoning of ſins, the preſuming on his mercy, not knowing this, that the judgments of God, howſoever deferred, will ſurely light where they are threatned

Therefore let every man in hearing and reading of the word of God, obſerve his owne ſins, how they are threatned, and let him know that he hath no way nor means but by his ſerious repentance to eſcape that judgment.

1. Let us take heed of dallying with the Almighty God, for be not deceived, God is not mocked; they that think to finde him when they liſt, know not that there is a time when he will be found, and they that neglect that time, do loſe their ſeaſon of him.

2. But eſpecially let men take heed of abuſing his patience, and making that a motive to, and a ſtrength of ſin: for Laeſa patientia fit furor, patience abuſed turns to fury; when men ſin againſt the mercy of God, they ſpill the medicine that ſhould heal them; they cut the bough that they ſtood on; for it is that which keepeth our heads above water, and ſtandeth in the gap.

3. To conclude, let men take heed of falling ſo farre from God, as to make a covenant with death, and an agreement with hell; that is to make peace with Satan; for this bed, the Prophet ſaith, is too ſhort, and this covering is too narrow to cover us.

We are taught here not to repine at the preſent proſperity of the wicked.

This hath much diſquieted very godly perſons; David confeſſeth it to have unreſted him, and his foot had almoſt ſlipt.Pſal. 73.Ps 73

p. 24It made ſome wiſe men among the heathen doubt. An ſit providentia, whether there be a providence; and no humane wiſdome can maintaine providence, becauſe bonis malefit, good men ſuffer.

There is a parting of the red ſea, and then it will appeare who be Iſraelites, and who be Aegyptians.

What if it laſt proſperous all their life long? at the parting of the ſoule and body Lazarus and the rich man ſhall feele a change; therefore grudge not the wicked their pleaſures of ſin for a ſeaſon.

2. By what means this intelligence of the judgement againſt Edom was given: the meanes are two.

1. By a rumour from the Lord.

2. By the Embaſſadours ſent from the Heathen.

1. The rumour from the Lord.

Jeremiah uſeth the ſame word, the Interlin. auditum audivimus à cum Domino.Jer 49.14.Jer 49:14

His meaning is as before is expreſt, that God hath put this prophecie in the mouth of many of his Prophets, ſo that it is not a particular inſtinct by revelation to ſome one, but a rumor, that is a general opening of the ſame filling the mouths of many, which declareth the conſent of the Prophets in this Prophecie.

Doctr. It advanceth the meſſage of God amongſt men, when the Lords trumpets doth Dare ſonum certum, give a certain ſound, when they all agree together as one man in the miniſtery thereof.

The meſſenger that came from Michaiah to bring him to the two Kings Jehoſhaphat and Ahab, thought he had uſed a great argument to perſwade Michaiah to Propheſie good ſucceſſe to that intended expedition againſt Ramoth-Gilead, 1 Reg. 22.13.1 Kgs 22:13ſaying,

Behold now the words of the prophets declare good unto the King, with one mouth; let thy word, I pray thee, be like the word of one of one of them, &c.

Theſe falſe prophets all joyned together to flatter that expedition: God revealeth the ſecret hereof by Michaiah, there was an evil ſpirit offered his ſervice to God, ſaying,

p. 25I will go forth, and I will be a lying ſpirit in the mouth of all his prophets. And God ſaid, Thou ſhalt perſwade him, and prevail alſo.

The Prophets and Miniſters of God do conſent in their meſſage; and Sathan that ſtudieth the ruine of the Church doth his beſt to make his falſe prophets agree all in a tale, to make the fairer ſhew of Truth, that he may deceive many.

It is one of the great objections of the Papiſts againſt our Religion, that it cannot be the Truth of God, becauſe we Miniſters do not agree in the Preaching thereof.

To whom we anſwer, That the Church of England in all points both of Religion, and Diſcipline, is as a city which is at unity within it ſelf: if ſome particular Perſons in the Miniſtery leave the way of the Church and go in their own way, that is no fault of the Church, but the Schiſme of Private men.

Such, as they are diſcovered, ſo are they reſtrained and ſeparated from the reſt: to Room then Parcius iſta viris tamen objicionda memento, Perſonall oppoſitions do not faſten imputation upon any entire Church of God.

And we ſay to the Roman Church,

Novimus et qui to, &c.

For we have good evidence even from their own wrightings, that the Church of Rome hath in later times diſſented from thoſe Tenets, which in former times it hath maintained; not in matters of light moment, but in the main points of Chriſtian Religion.

1. For the books of Canonicall Scripture, the learned of former times did refuſe all thoſe books which we call Apocryphall as well as we; yet the Counſell of Trent hath ſince placed them in the Canon, and given them equall authority with the Canonicall Scriptures

2. For the ſufficiencie, their own beſt learned have heretofore acknowledged the ſame as much as we.

3. The vulgar tranſlation hath been by their learned refuſed, the originall preſerved.

4. For the conception of the Virgin Mary without ſin, it is not yet determined in the Church, but contradictories are allowed.

5. The diſtinction of Mortall and Veniall ſins.

6. The Doctrines of merite, of ſuper-erogation, of the ſeven p. 26Sacraments, of Tranſubſtantiation, of Purgatory, of praying to Saints, worſhipping of images, Indulgencies, Popes ſupremacie, all refuſed.

Therefore let them no longer charge us with differences; our Church doth maintain one Truth in all theſe things, with the former Church of Rome, againſt this that now is.

Therefore let us obſerve the ſetled doctrine of the Church in which we live, and receive that againſt the perverſe oppoſitions of all ſchiſmaticall coiners of new Doctrines, and that is the ſafeſt way for us to walk in, for this rumor Domini is no rumour of the Lord.

Doctr. 2 2. Becauſe it is auditus a Domino, heard from the Lord, whence we are taught to diſtinguiſh between the rumours which we hear from men, and thoſe rumours which we hear from the Lord; let us judge them by the word of God, and let us learn of the Church, the Spouſe of Chriſt, who beſt diſcerneth theſe ſpirituall things, becauſe they are depoſited with it, and the Spirit of God is with it, and abideth with it for ever.

How holy Scriptures muſt be interpreted.

Let every man put his own particular fancies and humours to ſilence, and as the Apoſtle ſaith, let us receive with meekneſſe the word of God, and let it be graffed in us.

For the word of the Lord endureth for ever, that is like him that gave it, without variableneſſe, there is in it no ſhadow of change.

It was Davids reſt, Audiam quid loquatur Deus, I will hear what the Lord ſpeaketh.

And that we may hear this rumour of the Lord profitably, The word is given to profit withall. let me ſhew you who they be that receive the word of God profitably; theſe namely who

1. Receive it in their underſtanding.

2. in their judgement.

1. In their underſtanding, knowing what the Lord ſpeaketh in his Word, for the Word is the revelation of the good will of God.

To this is neceſſary

p. 271. A preparation to this underſtanding.

2. An uſe of the means.

For the preparation of our underſtanding, two things are neceſſary as Saint Paul ſpeaketh.

1. Be not conformed to this world: this world is our enemy,Rom. 11.1.Rom 11:1 we muſt ſhake off all acquaintance with it: it is the ſerpents fair fruit, wherewith he tempteth us, he ſetteth the eye and the heart a luſting, and filleth us with the pride of life.

Chriſt firſt ſeparated his diſciples from the world, then he fitted them to his ſervice.

They deceive themſelves that think they may embrace true religion, and the world too, following the vanities of faſhion, and ſurfetting in the pleaſures of life: for Godlineſſe and vanity cannot dwell together: and the god of this world blindeth the eye of the underſtanding that they which love the world, cannot love God; and the ſecrets of the Lord are revealed to none but ſuch as love and fear God.

2. Be ye transformed by the renewing of the minde: that is, be ye new Creatures, caſting off the old man which is corrupt: for this new wine muſt be put in new casks.

We muſt ſing a new ſong, Canticum novum, novus homo a new man, none elſe can ſing it: therefore David deſired Cor novum a new heart, and ſpiritum rectum a right ſpirit: it is the only new faſhion as in many of ours, to renew the old faſhion, the image of God ſtamped in us in our Creation, which is decayed & repaired anew by the image of the new Adam who came to reſtore us.

2. A uſe of the means, which are,

1. Delight in reading of the word; give attendance to reading;1 Tim. 4.15.1 Tim 4:15 what though thou underſtand not what thou readeſt? no more did the Eunuch: but God ſent Philip to him: he was in the way of illumination.

Idle and wanton books take up too much of our time from the reading of Gods book: rumor populi, a rumour of the people takes us from reading this rumor Domim, this rumour of the Lord.

Yet theſe things are written for our uſe; and onelyonly theſe things make the man of God wiſe to ſalvation.

p. 282. Meditation, for that helpeth the underſtanding, and layeth up what we read, in the memory, that we may know where to have it again when we have need of it.

It is ſaid of Mary, Lu…k. 251that ſhe kept all theſe ſayings in her heart.

The wiſe ſon of Sirach ſaith well,

The inner parts of a fool are like a broken veſſel, Ecclus. 21 14.Sir 21:14and he will hold no knowledge as long as he liveth. Truly the cauſe of all our ſins and frailties is want of meditation in the Word, want of keeping it in our heart we ſee in our ſelves, how we are affected here in hearing of the Word of God; if we did meditate on it, we ſhould have the ſame affections ſtill.

3. Hear the Word preached, for this is Gods ordinance for the ſaving of ſouls;Nehem. 8.Neh 8 Ezra had a pulpit of wood made him, he ſtood up, be read the law, and gave the ſenſe, and all the people wept when they heard the wonderfull things of the Law.

But it is ſaid, All the people were attentive, both man women, yet he preached not by the glaſſe, but from morning till mid-day.

And Paul preached from evening till midnight; for it pleaſeth God by the fooliſhnes of preaching, to ſave thoſe that beleeve.

Be ſwift to hea….

4. Meditation is neceſſary alſo after hearing the word in the publike Miniſtery: for the Miniſter ſpeaking to a mixt auditory, if he divideth the word aright, he hath a portion for every hearer, milk for ſome, ſtronger meat for others; ſome have need of information in things unknown; ſome of comfort, ſome of reſolution in doubes, ſome of confutation of errours, ſome of chiding ſome have need to have their dulneſſe ſpurred, others their deadneſſe quickened, others their weakneſſe ſtrengthned, others their young & hopeful beginings, encoraged, others their zeaks enflamed.

5. Conference is another good means to encreaſe our knowlodge; for one mans memory may help anothers, ſo one mans underſtanding may be more clear then anothers: for as we are many members of one body, ſo have we many graces beſtowed upon us to make us uſefull and helpfull one to another.

Conference one with another, eſpecially with our miniſter, doth call to minde that which might elſe have ſlipt away from us; and the very purpoſe of conference doth adde a deſire to learn by the Word, that we may rather teach then be taught.

p. 292. We muſt receive the Word of God in our judgement. This is the wiſdom that teacheth us to make uſe of it: for knowledge is not for it ſelf, but for uſe; we ſhall know whether we have wiſely heard the Word by two things.

1. By the encreaſe of our faith.

2. By our new obedience.

1. By the encreaſe of our faith: for faith cometh from the ſaving hearing of Gods Word; the Word is not the power of God to ſalvation, but onelyonly where it begetteth faith.

The Word never profiteth where it is not mixt with faith in them that heare it.

So ſoon as Sathan ſhook the faith of Evah, Heb. 4.2.Heb 4:2and made her, doubt of the Word of God, the Word had loſt the power of God in her to preſerve her.

2. By our obedience: many boaſt of their knowledge; the Apoſtle ſaith, He that doth think he knoweth any thing, that is proud of his knowledge, and loveth his knowledge for it ſelf, knoweth nothing yet as he ought to know.

For in religion he knoweth no more then he practiſeth.

What is it for a man to get a clear and good glaſſe, and to behold his face in it, and to forget preſently what his form is? ſuch are the knowers of the Word, as Saint James ſaith, that are not doers of the ſame.

And what profit is it to us to know our Maſters will and not to do it, but the gain of many ſtripes?

Doctr. 3 Here is a great judgement threatened: the Prophets intelligence is rumor Domini, a rumour of the Lord.

There is great cauſe of fear when God doth give out what his judgements ſhall be, and how he will puniſh, for his word is like the ſword of Saul,

It never returned empty from the blood of the ſlain.

We have no particular prophecies that do point out our nation, as this and many more did point out Edom for judgement,2 Sam. 1.12.2 Sam 1:12 but yet we muſt not neglect the voice of God; for

As faith layeth hold on the generall pro miſes of God to his Church, and applieth particular examples in Scripture, to p. 30the building of us up in comfort:

So fear layeth hold on the generall threatnings of Gods judgements, and applieth them to the begetting and increaſing of terrour.

So that when you ſhall hereafter ſee what ſins Edom committed, we ſhall perceive how thoſe ſins provoked Gods anger, and how ſeverely God threatned them, you may ſay, Auditum audivi a Domino, We have heard a rumour from the Lord: that if the land we live in, or we that live in this land, be guilty of theſe ſins, we have no quietus eſt, no diſcharge againſt theſe plagues; for theſe two go together,

Come out of her my people, that you be not partakers of her ſins, and receive not of her plagues.

The drunkard may ſee in Noah and Lot who ſinned but once that way, how God did puniſh that ſin. Miriams ſin reſiſting Moſes.

The adulterer may ſee in David, that God ſpareth not his own beloved children, he maketh their ſins ſmart upon them.

But the examples of his judgements upon the reprobate are full of terrour: Cain, and Saul, and Judas, Korah and his company.

This is rumor Domini, The Scripture dealeth plainly with us to tell the Church theſe things, ne veniant in locum tormenti, that they come not into the place of torment.

Doctr. 4 4. To comfort the hearts of ſuch whoſe conſciences are tender, and who do joyn, with care and fear, revenge upon themſelves, and all to deſtroy the body of ſin.

Many of theſe do too much diſcomfort and deject themſelves, about giving themſelves over, as if they were veſſels of wrath or deemed to deſtruction.

Sathan uſeth fiery darts to ſuch, and by all means tempteth ſuch to diſpair; he ſaith unto them, Non eſt tibi ſalus in Deo tuo, there is no ſafety for thee in thy God.

Therefore to ſuch I ſay, Take heed, and examine well the ſuggeſtion, hearken diligently ſi rumor ſit a Domino, if it be a rumour from the Lord.

Sathan laboureth moſt againſt our faith, for that is the victory by which we overcome the World.

Chriſt told Peter, Sathan hath deſired to winnowe thee: he p. 31knew which way he bent his ſtrength: Orav ine deficeret fides tua, Luke 22.32.Luke 22:32I have prayed that thy faith fail not:

Our own fear is another great enemy to our peace; for when we do conſider our ſelves, and how weak our faith is, we do preſently apply to our ſelves all the judgements of God.

Yet this is rumor a Domino, a rumour from the Lord.

The Lord hath delight in this broken heart, he will repair and build up the breaches thereof; the ground that is thus broken up is fitteſt for the immortall feed of his Word, and of his Grace to be ſowen in it, to bear fruit.

What a wofull caſe was David in when his foot had almoſt ſlipt, when he feared that God would no more be intreated, and hearkened to the rumour of his conſcience, till God who is greater then the conſcience refreſhed him with his ſweet conſolations.

And ſaint Paul hearkening to the rumour of his conſcience, crieth out, O wrethed man that I am, who ſhall deliver me, &c. but the ſweet and comfortable voice of joy is heard in the tabernacles of the righteous: as there,

Thanks be unto God through our Lord Jeſus, &c.

Therefore as he ſaith, When you hear of wars, and rumours of wars, be not afraid; that is, fear not ſervilely nor diſpairingly, for the end is not yet.

Obadiah v. 1.

An embaſſadour is ſent amongſt the Heathen: Ariſe ye, and let us ariſe againſt her in battell.

2. Means of the intelligence, An ambaſſadour is ſent amongſt the Heathen, This is rumor populi, a rumour of the people: for commonly rumour of war doth go before war, ſeeing the preparation of war cannot be concealed.

Concerning this Embaſſadour the learned Expoſitours of this Prophecie are not well agreed.

Some think he is ſome Prophet of the Lord ſent to ſtir up a war between Edom and other Nations.

Others that one Nation doth by Embaſſadours ſtir up another againſt Edom.

The 70 read foreign whereupon ſome p. 32underſtand that God ſent his Angel to provoke this war.

The point materiall is agreed on by all, that God hath an hand in this judgment, and he uſeth the nations for a rod to ſcourge Edom.

This rumour of warre is terror Domini, the terror of the Lord; And it ſtirreth up and awaketh thoſe that are in danger, to look to themſelves, which doth ſhew that this judgment threatned againſt Edom ſhall not ſurpriſe them ſuddenly, they have warning to ſtand upon their guard, and to arme themſelves againſt invaſion.

This is therefore declared as I conceive to ſhew the careleſſe ſecurity of Edom, that would take no warning, for that is expreſt in the prophecy of Iſaiah in the burthen of Dumah, contempt and ſcorne of their warning; for he calleth unto me out of Seir, Watchman, what was in the night? Watchman, what was in the night?

As deriding the Prophet, who had foretold their night of calamity which ſhould put out their candle, and leave them darkling.

For if the voyce of the Prophets will not move them, how will they take it when they ſhall hear the nations ſending Embaſſadours, one to another to confederate againſt them?

But the wicked are deſpiſers, they will take no warning.

The old world made a ſcorne of Noahs preaching and building, and thereby vexing his righteous ſoule, even to the day that the floud came and ſwept them all away. They of Sodom, even the ſons in law of Lot, when he warned them of the wrath to come, did deſpiſe the warning.

Yet God to make their judgment more heavie when it cometh, and to make their ſcorne more inexcuſable, threatneth them with the rumour firſt, before be ſmiteth them.

The pride and vanity of theſe times, the drunkenneſſe and prophaneſſe, the contentions, and all the clamorous and loud voyced ſinnes which over-grow into exceſſe; they do all ariſe from the contempt of the word of God, and from a negligence in obſerving the courſe of Gods juſtice in the puniſhing of theſe ſinnes, and from a ſcornfull undervaluing of thoſe Embaſſadors whom God doth ſend into the world to reconcile the world to himſelf.

p. 33The Apoſtle ſaith, We as Embaſſadours from God do beſeech you.

But the Miniſters of Gods word have very harſh welcome in the World, for the prophane deſpiſe them all, and will not hear their meſſage: the preciſe will hear but ſome of them, they deſpiſe others; they that be for Paul, will not hear Apollo; and they that be for Peter, will hear neither Paul, nor Apollo, nor Jeſus Chriſt himſelf.

But conſider, Embaſſadours are not ſent but upon ſerious occaſions: this is ſuch; to awake and ſtir us up againſt our common enemies, the Fleſh, the World, and the Devil, and to tell us of our great danger.

For we ſhall not fight againſt Fleſh and Blood onelyonly, but againſt Powers, and Principalities: if we deſpiſe the noiſe of this rumour, theſe enemies may take us at advantage.

Edom would take no warning; no more will they whom God hath delivered over to the guidance of their own luſts.

2. The effect of the meſſage and rumour being the judgement it ſelf.1 Judicium. 2. effectum Judicij. Numb. 24.18.Num 24:18

Ariſe ye, and let us ariſe againſt her in battell.

When I compare theſe words with thoſe of Balaams prophecie,

Edom ſhall be a poſſeſſion, Seir alſo ſhall be a poſſeſſion for his enemies, and Iſrael ſhall do valiantly.

Out of Jacob ſhall he come that ſhall have dominion, and ſhall deſtroy him that remaineth of that city:

I finde here from whence the Embaſſadour cometh; even from the houſe of Jacob; And Iſrael ſhall ſtir up the Heathen againſt Edom, and Iſrael ſhall have dominion over them. This appeareth in Ezekiels prophecie,

And I will lay my vengeance upon Edom, Eze. 25 14Ezek 25:14by the hand of my people Iſrael, and they ſhall do in Edom according to my anger & according to my fury, & they ſhall know my vengeance, ſaith the Lord God.

So the people of God ſhall ſtir up the Heathen Nations againſt Edom.

From whence we do learn theſe leſſons.

1. That all wars are ordered by God.

2. That God puniſheth one evil man by the hand of p. 34another, and ſo one evil Nation.

3. That war is one of Gods puniſhments by which he chaſteneth men for ſin.

4. That the people of God may lawfully make war.

1. Doctrine. All wars are ordered by God.

It is the word of the Lord that theſe Nations ſhall come together in War againſt Edom.

The horſe is prepared for the day of battell, Pt. 21.31.but the victory is of the Lord.

He teacheth my hands to fight, Pſa. 144.1.Ps 144:1and my fingers to battell.

Melchiſedech ſaith to Abraham after his victory in the reſcue of Lot,

Bleſſed be the moſt high God, Gen. 14.20.Gen 14:20which hath delivered thine enemies into thy hand.

When Iſrael prevailed againſt Benjamin for abuſing the Levites concubine,Judg. 20.35. Jud. 7.20.Judg 20:35Judg 7:20 it is ſaid, The Lord ſmote Benjamin before Iſrael.

Gedeons cry was, The ſword of the Lord and of Gedeon.

The reaſon hereof is in ſight.

Reaſon 1 1. By the generall providence of God who ruleth all things and all perſons; pſa. 113.6for he abaſeth himſelf to behold things in heaven and in earth.

Reaſon 2 2. By the particular intereſt that God hath in wars, for he is called Dominus exercituum, the Lord of Hoſts.

The uſes follow.

Uſe 1 1. In all wars to have reſpect unto the cauſe, not to put our ſelves into an unjuſt quarrell: let the cauſe be Gods, and we may promiſe our ſelves to have God on our ſide: The wiſe man ſaith,.pro. 20.18. pro. 24.6.

By counſell wars muſt be enterpriſed.

By wiſe counſell thou ſhalt make thy war proſperous.

If Jehoſhaphat joyn with Ahab againſt Ramoth in Gelead, he ſhall ſpeed accordingly.

The ſword of the Lord firſt, then of Gideon.

Uſe 2 2. The cauſe being good and warrantable, we muſt not truſt p. 35to our ſtrength: neither muſt we neglect the means, preſuming on the defence of God.

1. Not truſt our own ſtrength: for ſome truſt in Charets, and ſome in horſes, as Benhadah did in the multitude of his men, ſo great, that the land againſt which he fought; was not enough to give every one of the… an handfull.

Put David ſaith, A king is not ſaved by the multitude of an hoſt, pſa. 33.17.neither is the mighty man delivered by much ſtrength: an horſe is a vain help.

2. It is another extream to caſt all upon God and not to uſe the means: firſt the ſword of the Lord, and then with it the ſword of Gedeon.

Uſe 3 3. This ſerveth to take off all fear from our hearts, when we fight the Lords battells: it was a cheerfull ſpeech of Joah, encouraging the people when he had divided his army, part againſt the Syrians, and part againſt Ammon,

Be of good courage, and let us play the men, for our people, 2 Sam. 10.12.2 Sam 10:12and for the cities of our God, and the Lord do that which ſeemeth him good.

It was Davids reſolution,

I will not be afraid of ten thouſand of the people that ſhould beſet me round about: Ariſe O Lord, ſave me, my God: Pſal, 3.6.for thou ſmiteſt all mine enemies upon the cheek bone.

Uſe 4 4. This teacheth us our duty before the War, in the War, and after the War.

1. Before the War, and in the War to joyn prayers with our prepatations and our attempts: for God declared in the Wars of Iſrael with Amalck, that Moſes praying on the hill with Aaron and Hur, and Joſhua fighting belowe in the valley,Exod, 17. were both of them the forces of God.

And that prayers were the better fighting, for when Moſes ceaſed praying, Amalek prevailed.

2. After the War we are taught to whom to attribute the victory and good ſucceſſe of the War; that is to give the glory thereof to the Lord, and ſo ſay with David, The right hand of the Lord hath done valiantly: the right hand of the Lord bringeth mighty things to paſſe.

So the daughter of Jephta came out with timbrels, to meet her father, and confeſt to her father,Judg. 11.36.Judg 11:36 The Lord hath taken vengeance for thee of thine enemies, even of the chldren of Ammon.

p. 29Yet may we not herein ſmother the well deſerving proweſſe and valour of valiant Commanders and ſouldiers, but give them their due honour; ſo even, the women meet Saul, returning from the ſlaughter of the Philiſtines, and they anſwered one another in their ſong, ſaying, Saul hath killed his thouſands and David his ten thouſands.1 Sam. 18 7.1 Sam 18:7

Doctr. 2 2. Whereas Iſrael ſaith to the Heathen, Ariſe ye, and let us ariſe, making uſe of the power and ſtrength of the Heathen againſt Edom, we are taught, that God doth uſe one evil man, and one evil Nation to puniſh another.

The Lord did ſmite the Moabites by the Ammonites, and took from them ſome part of their land.

Chedorlaomer maketh war againſt other kings, and taketh away their ſubſtance.

The Midiani… were their own Conquerours, The Lord ſet every ones ſword againſt his fellow there wont all the hoſt.

The children of Iſrael did call the Heathen here to them,Jud. 7.22.Judg 7:22 they joyned in one war againſt Edom; as if at this day Princes of the Popiſh Religion ſhould joyn themſelves with a Proteſtant Prince, to maintain him in his Kingdom againſt the Emperour the Popes eldeſt ſon.

Is not this ſetting Egytians againſt Egyptians, and defending the Church by the enemies of the Church?

Reaſon 1 The reaſon why God doth this, is not for want of other ſtrength; for he is Lord of hoſts: but to declare him to be King, and Lord over all; he doth whatſoever he will in heaven, and in earth, and in the ſea, and all deeps.

What doth more declare his abſolute Soveraignty then his Power to whip and ſcourge the enemies of his Church by one another of them, which is to make Sathan caſt out Sathan.

This ſheweth that Sathans kingdom is ſubordinate to the Kingdom of God; there is but one Kingdom of which it may be truly ſaid, Et Imperijs ejus non eſt finis, There is no end of his Kingdom.

Chriſt ſhall one day make this good, when he ſhall have put down all his enemies; for then he ſhall deliver up the Kingdom to God.

In the mean time the ſubjects of Sathans kingdom are the vaſſalls of God, and Sathan himſelf ſhall be and is at his command p. 25to be the rod of God for execution of his wrath where he pleaſeth.

Reaſon 2 2. God uſeth to puniſh the wicked, to declare to the Church that there can be no true love but where there is love of the Truth; onelyonly true Religion doth unite the hearts of men; and all that embrace not that, want the bond of peace.

They may cry a confederacy, and give one another the right hand of fellowſhip for a time, but if God be not the knot of their union, all other reſpects will come ſhort of ſetling a conſtant concurrency.

We ſee this clearly in the viciſſititudes of confederacies and wars amongſt the enemies of true Religion: temporall reſpects make their leagues; temporall reſpects do again diſſolve them.

The Uſes of this point.

Uſe 1 This doth ſerve to reform our judgements, and to ſettle our hearts in our great vexation: for did not the foot of David almoſt ſlip, when he ſaw the proſperity of the ungodly, and compared it with the main and great troubles of the Church?

For ſeeing God doth make this uſe of them to be his ſword, marvell not, that he keepeth his ſword by his ſide, that he keepeth it in a ſheath, that he keepeth it bright.

And David ſaith,

Deliver my ſoul from the wicked which in thy ſword: that is one cauſe why God rewardeth the wicked with ſome temporall favours,Pſa. 17.13.Ps 17:13 becauſe he maketh uſe of them to puniſh his enemies: this is fully expreſt.

For thus ſaith the Lord to the Prophet.

Son of man, Nebuchadnezzar King of Babel cauſed his army to ſerve a great ſervice againſt Tyrus.

Every head was made bald, and every ſhoulder was peeled, Ezech. 29 18.19Ezek 29:18Ezek 29:19yet had he no mages, nor the army for Tyrus, that ſerved againſt it: therefore thus ſaith the Lord God,

Behold, I will give the land of Egypt into the hand of Nebuchadnezzar king of Babylon, and he ſhall take her multitudes, and take her ſpoils, and take her prey, and it ſhall be the wages for his army.

p. 38This may ſatisfie us, that we grieve not at the proſperous eſtate of the wicked, for God hath uſe of them, and he will not let them ſerve him for nothing.

The elect of God have fairer hopes, let them ſtay their ſtomack, and let them wait the Lords leiſure.

Uſe 2 2. We may ſee in this example in my text, and in many more, that God maketh uſe of the wicked in the behalf of his Church, and therefore we muſt not give the glory of Gods juſtice to the means, but to God.

The wicked know not what they do when they fight the battells of the Lord; yet God doth put ſuch mettall into them, that they do moſt valiantly perform his will.

A full example hereof is.

The word of the Lord to Zedekiah king of Judah by his prophet Jeremiah.Jer. 37.8.Jer 37:8

The Chaldaeans ſhall come again, and fight againſt this city, and take it, and burn it with fire.

Thus faith the Lord, deceive not your ſelves, ſaying, The Chaldeans ſhall depart from us; for they ſhall not depart.

For though ye had ſmitten the whole army of the Chaldeans that fight againſt you, and there remained but wounded men amongſt them, yet ſhould they riſe up, every man in his tent, and burn this city with fire.

This muſt needs be the hand of the Lord, and therefore the glory muſt be given to God onelyonly: the means are weak, but the Lord is ſtrong; he alone muſt be exalted; and all the glory of victory muſt be aſcribed to him.

The Church may uſe the help of the Heathen and of Idolaters in the Lords battells, for they are the ſword of the Lord as you have heard.

Uſe 3 3. We are taught, that though Iſrael and the Heathen do come together, though the godly do uſe the help of the wicked to execute the will of God upon Gods enemies, yet they muſt be very carefull, not to joyn with them in their wickedneſſe and idolatry.

We may uſe the help of Papiſts for the maintainance of the Lords cauſe, but we muſt take heed that we fall not into the ſin of Iſrael.Pſal. 106.35.Ps 106:35

They were mingled with the Heathen, and learned their Wickedneſſe, p. 39and ſerved their idols, which were their ruine.

Let us not make the covenant with them that Ruth the Moabiteſſe made with Naomi,

Thy people ſhall be my people, and thy God my God.Ruth 1.16Ruth 1:16

The third Doctrine.

War is one of the puniſhments wherewith God doth puniſh his enemies.

And I will bring a ſword upon you that ſhall avenge the quarrell of my Covenant.Levit. 26.25. Ezech. 14.21.Lev 26:25Ezek 14:21

It is one of the four ſore judgements, as God himſelf doth call it: and it is firſt named; uſed to cut off man and beaſt.

When Iſrael was by the favour of God put into poſſeſſion of the promiſed land, they ſinned againſt God in contempt of Religion, in idolatry, theft and whoredom;

For which God puniſhed them with war; for the Aramites, Philiſtines, Midianites, Moabites, Canaanites, and Ammonites fought againſt them, and oppoſed them three yeers, as appeareth in the book of Judges.

The miſery of war is great, as Moſes doth expreſſe it.

They ſhall not regard the perſon of the old, nor have compaſſion of the young, they ſhall eat the fruit of thy cattell, Deut. 28.50.51.Deut 28:50Deut 28:51they ſhall conſume the profit of thy land, they ſhall beſiege thee within thy walls, they ſhall drive thee to eat thy children, the fruit of thy body during the ſiege and ſtreightneſſe wherewith they ſhall compaſſe thee in thy cities.

Reaſon 1 God hath a quiver, it is full of arrows, this is one of them.Ezech. 5.16.17.Ezek 5:16Ezek 5:17

The reaſon hereof is, becauſe they that make no conſcience of their duty to God, nor of obedience to his Word, have put themſelves out of Gods protection, and he is become their enemy: The protection of God is the fence of the vine, if that hedge be once broken up, not onelyonly the foxes will come in and devour the grapes, but the wilde boar will alſo come in, and root it up.

Reaſon 2 2. They that make no conſcience of charity to their brethren, in the juſt judgement of God are delivered into the hands of men, and as one ſaith, Nullum animal moroſius, ſo Nullum animal ferocius: O ſaith David, Let me not fall into the hand of man.

Let men fall ſoftly and eaſily when they fall into thy hands, ſo ſhalt thou fall gently into their hands, for God is love, p. 28and the mercifull man ſhall not want merciemercy.

But as in the naturall body ſometimes it is wholeſome to open a vein and let out blood: ſo it is in the body politick, the ſword muſt ſometimes draw blood to parge the body of noxious and offenſive humours.

And whereſoever this puniſhment lighteth as Medicinall, it amendeth many faults, where it lighteth as a judgement of indignation it cutteth off evil doers from the face of the earth.

The uſes of this doctrine follow.

Uſe 1 1. Let us conſider the lamentable eſtate of thoſe that profeſſe the ſame faith with us, who have no other outward means of ſafety, to preſerve their liberty and rights but by the ſword, againſt whom great and mighty Princes do ſay one to another, Ariſe ye and let us ariſe againſt them in battell.

You know who is at this time thus endangered, even ſome of the branches of that vine under which we ſit.

The forward free and cheerfull offerings of your hands have teſtified your good affections to that rightfull cauſe; let lifting up of your hands ſecute that free opening of them; that is, let your prayers ſight for them, and give God no reſt till he hath ſetled Peace in theſe walls, and proſperity within theſe palaces.

Surely they ſhall proſper that love it: for our brethren and companions ſake the worſhippers of the ſame God, the profeſſour… of the ſame faith with us, let us wiſh them now proſperity, for the houſe of Gods ſake, which they ſeek to enlarge & advance; let us ſeek and ſtudy to do them good.

Uſe 2 2. Let us thankfully conſider our own peace, we are filij pacis, children of peace born and brought up in times of peace: the prophecie of Zechariah is fulfilled in our land.

We have old men and Women dwelling in our towns, even men with ſlaves in their hands for very age, Zech. 8.4.5.Zech 8:4Zech 8:5and the ſtreets of our cities and towns full of boys and girls playing in the ſtreets thereof.

And that promiſe of God to the obedient is performed in us, I will, end po… in the land, Levt. 26.6and ye ſhall ſleep, and none ſhall make you afraid, and the ſword ſhall not go thorow your land.

The happy dayes of the long reign of Queen Elizabeth of everlaſting memory, the mother of our Peace, were crowned p. 41with peace, and ſhe left a legacie of peace in the Commonwealth in her ſucceſſion.

Our Solomon her heir hath maintained peace under his happy government, both at home and abroad.

What Nation is there now under heaven, which ſaith, Ariſe ye, and let us ariſe againſt England in battell.

We may ſay, this is the Lords doing, Pſal. 46.9.Ps 46:9and we muſt give him the glory of it; for as David ſaith, He maketh wars to ceaſe, he breaketh the Bowe, and cutteth the Spear in ſunder, and burneth the Chariots in the fire.

The Uſe. Be ſtill and know, that I am God, I will be exalted in the earth.

Uſe 3 Seeing we have outward peace from forraine enemies, and none riſeth up againſt us in battell; we muſt be tender of maintaining peace one with another; take heede ye bite not one another, leſt ye be devoured one of another.

Better it were we had wars abroad, then that we ſhould fight one with another of us at home by uncivill contentions, by fraudulent and cunning underminings, by ſlanderous and lying calumniations, or by any other uncharitable meanes of moleſtation to breed unjuſt war… amongſt our ſelves.

For by this curſt croſneſſe, we do provoke God to draw his ſword againſt us.

Uſe 4 Seeing God hath delivered us from the calamity of war, and given us the bleſſing of peace, let us know that this is the fitteſt time for ſemination of the Goſpel of peace: this is the ſeeds time for the word of God. In ſuch a time was Chriſt born, in the peaceable reigne of Auguſtus Caeſar.

Then were ſwords turned into ſithes, and ſpears into ploughſhares, and ſo the noyſe of our redemption, and the ſound of the Goſpel went over all the world.

We ſee that thoſe years of peace have made learning and arts flouriſh in our land; and for the light of religion, it never ſhined clearer then now, and the light thereof ſtill encreaſeth.

Let us know that now God hath ſo fenced in his Vine in our Land, and beſtowed ſuch coſt on it: he looketh that it ſhould bring forth grapes, not fair and ſpreading branches onelyonly, not large and green leaves, not ſhewes and ſemblances and ſeemings of godlineſſe, but grapes not labruſeas, not ſoure grapes.

p. 42But fructus dignos poenitentia, fruits worthy of repentance; Theſe be the beſt preſents we can make to God, the beſt enſigns of our peace.

Otherwiſe the calamities of peace will fall on us worſe then thoſe of warre, idleneſſe, wantonneſſe, fulneſſe of bread, drunkenneſſe, and all the wormes of proſperity which will deſtroy our vine.

Doctr. 4 Becauſe Ieremih ſaith, Ariſe ye, ſtirring up others to battel, and addeth, we will ariſe. I conclude

Doctr. That it is lawful for the children of God to make war.

For a defenſive war nature provideth, for that is no more but ſe tueri, to defend himſelf.

But this is an offenſive war againſt Edom their enemy, and this is lawfull.

The Land of promiſe, though given ſo many yeeres before to the ſonnes of Sem, in the line of Iacob, yet was poſſeſſed by the ſonnes of Cham, of whoſe ſonne Canaan took name, and Iſrael came into the poſſeſſion of that Land by the ſword.

They had Gods own warrant for it,Deut. 7.2.Deut 7:2 When the Lord bringeth thee into the Land whither thou goeſt to poſſeſſe it, and ſhall root out many Nations before thee, then thou ſhalt ſmite them, thou ſhalt utterly deſtroy them, &c.

Yea, he doth not only allow of a juſt war, but David ſaith, He teacheth my hands to fight.

Reaſon 1 Moſes from God,Pſa. 8.34. Num. 25.17.Ps 8:34Num 25:17 ſaith to Iſrael, vexe the Midianites and ſmite them.

1. Becauſe, as I taught before, war is one of the judgments of God, one of the arrows of his quiver, one of his rods wherewith he doth chaſten the wicked, therefore the faithfull may and muſt ariſe when they are called forth into battell.

In ſuch a caſe it was ſaid, Curſed is he that doth the work of the Lord negligently; Curſe ye Meroz, curſe ye Meroz ſaith the Angel of the Lord, Jer. 48.10.Jer 48:10Curſe ye the inhabitants thereof bitterly, becauſe they came not to the help of the Lord, Judg. 5.23.Judg 5:23to the help of the Lord againſt the mighty.

There it is called helping the Lord, becauſe men be the hands of execution in theſe lawfull wars, by whom God doth puniſh his enemies; and becauſe God is holpen in thoſe that are by juſt means maintained.

p. 43Reaſon 2 2. Becauſe an offenſive war is revenge of injuries, and God hath ſaid, Vengeance is mine, ſo that the Lord is called Lord of hoſts, and juſt Wars are called The battels of the Lord; they that ſight in ſuch wars, God covereth their heads in the day of battell.

The wars of Iſrael againſt Amalek were offenſive, they were the Lords vengeance againſt Amalek for ſmiting the hindermoſt and weakeſt of them in their paſſage to the promiſed land.

This war againſt Edom was ſuch, as it followeth Gods revenge upon Edom for their cruelty towards Iſrael.

Reaſon 3 3. We finde that when the Iſraelites came to John Baptiſt and asked, What ſhall we do? he did not bid them leave the profeſſion of arms, but onelyonly ſaid to them,

Do violence to no man, accuſe no man falſly, Luk. 3.13.Luke 3:13and be content with your wages.

Wherein he required of them fair wars without injury to any; for none but unjuſt violence is there forbidden.

And we ſhall finde in the catalogue of the faithfull, Gedeon, Heb. 11.32.33.Heb 11:32Heb 11:33Barak, Samſon, Jephthah, David, which through faith ſubdued kingdoms, &c.

The Ʋſes follow.

Seeing the faithfull may make lawfull Wars;

Uſe 1 1. We are taught to ſatisfie our conſcience before we undertake any war that it is lawfull and juſt, for elſe we cannot either promiſe our ſelves good ſucceſſe or ſolicite God for his aid.

1. It is a lawfull war to preſerve our right againſt them that invade it, as was ours in eighty eight againſt the Spaniard then our enemy, who prepared himſelf for the invaſion of this Kingdom.

2. The Judges of Iſrael did redeem Iſrael from their oppreſſours that had invaded them, and redeemed their own right.

So Abraham made a juſt war againſt thoſe that had wronged the king of Sodom, and took Lot priſoner.

3. To chaſten and deſtroy the common enemies of entercourſe and trade between Nation and Nation; ſuch is the ſeawar intended againſt the Pirates and ſea-theeves that hinder the trade of Nations by their Piracies: waſps and drones that rob the hives of painfull bees.

4. To defend confederate Nations from the oppreſſion of p. 44their enemie; for ſo Joſhuah will not ſuffer the Ammonite to vex and wrong the Gibeonites, becauſe the oath of God is between them.

Thus for the common peace it is lawfull for Chriſtians to confederate with Turks and Infidels, for Proteſtants to make leagues of peace and civil ſociety with Papiſts, Catholikes with Hereticks.

And when the league goeth no further then the juſt defence of them in their rights, we may borrow and lend help each to other.

For the common love of humanity teacheth us to do as we would be done to;Chron. 12 18 and the Apoſtle biddeth, as much as in us, to have peace with all men.

But to aſſiſt Infidels and Heretiques in their unjuſt wars, it is utterly unlawfull; ſo Jehoſhaphat joyned with Ahab againſt Ramoth in Gilead, and the Prophet of the Lord reproved him for it.

And Jehu the ſon of Hanani the Seer went out to meet him,Chron. 19.2. and ſaid to King Jehoſhaphat, Wouldſt thou help the wicked, and love them that hate the Lord; therefore for this thing is the wrath of the Lord upon thee.

If the league between the godly and ungodly Nations have theſe bonds,

1. To aſſure one another againſt injury from each other.

2. To defend each others rights, without prejudice of Religion.

3. To maintain commerce between them.

I ſee no cauſe why it may not be lawfull for Chriſtians and Infidels to confederate.

1. For defence againſt injury of others; if the Oxe of an Infidell, or his Aſſe ſhould fall into a pit, ought I not to ſhew him mercy in his beaſt, and to ſave him if I can? ſhall I do this to his beaſt, and ſhall I not do it to him?

If thieves would rob him, ſhall I paſſe by and ſee him rifled, and ſhall I not give him aid? what duty one, man oweth to another, that doth one Nation owe to another; this is preſervation of Juſtice, ſuum cuique.

2. For binding our ſelves not to do Infidels any hurt unjuſtly, it is the Law of God; we muſt not only abſtaine from robbing them, but we muſt preſerve their right; we may not take away p. 45from them their lives, their wives, their goods, or any thing of theirs; we may promiſe interchangably to do them no wrong.

3. For commerce;P…rk cont. aur. in 2. Praecept. ſome of our late Divines affirme it unlawfull to ſell to Infidels, or Heretiques, any commodity which they may abuſe to any idolatrous uſe.

For example, to ſell the Papiſts Waxe, becauſe they make Candles thereof, which they do uſe in their falſe worſhip of God: ſo Frankincenſe cloath, &c. this is made a breach of the ſecond commandment.

Put this rule is too ſtrict and unwarrantable: for what providence can prevent abuſe of all the commodities that any Land affordeth.

We ſell wheat, of which they may make their Wafer-gods: we exchange gold with ſome of them, they may gild their Images with it. Some of them ſend us in Wine, which is much abuſed to drunkenneſſe: and ſilks of all ſorts, which is abuſed to pridc, &c. This is Nimia ſapientia, nimia juſticia, to be overwiſe, over-juſt.

Uſe 2 Seeing the godly and faithfull may lawfully make juſt wars: we are taught to exerciſe Arms, and to ſtudy Military Diſcipline, and to value the worthy ſouldier as a neceſſary member of the Common-wealth, and to give him all good encouragement.

That peace which ruſteth the armour, and deſpiſeth the ſouldier, and diſuſeth Arms, is dangerous; it weakeneth the hands and hearts of men of action, it diſableth the Common-wealth, it provoketh the adverſary to aſſault, and putteth all into hazard.

As John biddeth the ſouldiers to be content with their pay, ſo he alloweth them a pay, and impoſeth the charge of their mainnance upon the Common-wealth.

Let not daring and worthy ſpirits complaine, as Themiſtocles did, that they are like to the Platanes in a ſtorme, men fly under them for ſhelter; in fair weather, vellicant, pluck off their leaves.

Uſe 3 3. We are taught when juſt occaſions of war ariſe, to gather courage, as being helpers to our God in his battels.

When Hezekiah ſaw that Senacherib was come to fight againſt Ieruſalem, he ſaid to his Commanders and ſouldiers.

Be ſtrong and couragious, feare not, nor be afraid for the King p. 46of Aſhur, 2 Chron. 32 7.2 Chr 32:7neither for all the multitude that is with him, for there is more with us, then with him; with him is an arme of fleſh, but with us is the Lord our God for to help us, and fight our battels.

So Nehemiah encouraged the people againſt Tobiah and Sanballat, when they came to hinder the building of the walls of Ieruſalem.

Be not afraid of them, remember the great Lord, and the fearfull, and fight for your brethren, your ſons and your daughters, your wives and your houſes. There be that have ſaid, that true Religion doth make men cowards, and deſtroyeth fortitude and true valour. It is not ſo.

1. Becauſe true Religion doth ſettle the conſcience in the goodneſſe of the cauſe, which the Heathen did not reſpect.

2. True Religion caſteth us upon the protection of Almighty God, which alſo the Heathen regarded not, but truſted to them that were no gods.

Therefore let us ſay to our ſouldiers in the wars of God, as we read it ſaid by the Officers to the people by the commandment of Moſes,

What man is there that is fearfull and fainthearted? Deut. 20.8Deut 20:8let him go and return to his houſe, leſt his brethrens heart do faint, as his heart fainteth.

For it was a baſe and unkingly anſwer that Ahab ſent Benhadad who ſaid, Thy ſilver and thy gold is mine, thy women and thy fair children are mine: He anſwered,

Mylord king, according to thy ſaying, I am thine, & all that I have.

They that put their truſt in the Lord, do not fear what man can do unto them.

Uſe 4 Seeing wars are lawfull, we conclude that it is lawfull alſo to uſe all witty means of circumvention to enſnare the enemy; thoſe are called ſtratagems of war.

So Ioſhuah may lye in wait and come againſt Ai, Joſh. 8.2.Josh 8:2on the back ſide of the City.

So Abraham may divide his company,Gen. 14.15. Jud. 20.29.Gen 14:15Judg 20:29 and ſmight the enemy in the night, when he attempteth the reſ…ue of Lot.

So the Iſraelites may uſe advice to draw the men of Gibea out of their City, and ſo take advantage againſt them unawares.

Uſe 5 5. Seeing juſt wars may be undertaken by the ſervants of God, let them prepare themſelves as Gods ſervants to them.

p. 47When thou goeſt out with an hoſt againſt thine enemy,Deu 23.9.Deut 23:9 then keep thy ſelf from every wicked thing.

The Lord thy God walk…th in the midst of the Camp to deliver thee, and to give thee thine enemies before thee, therefore let thine hoaſt be holy, that he ſee no filthy thing in thee, and turne away from thee.

Amongſt the Heathen it was wont to be ſaid, that the Camp was the Schoole of vertue, much more ought it to be ſo amongſt Chriſtians; for there is a terrour of death, and we know that immediat…y after death cometh judgment.

How ought men to ſanctifie themſelves, and to repent them of their ſins, and to purge their hearts from all wickedneſſe, that ſerve under Almighty God in his battels?

God hath threatned,

If you will not obey me, nor do all theſe Commandments, Levit. 26.14.17.Lev 26:14Lev 26:17I will ſet my face againſt you, and ye ſhall fall before your enemies, and they that hate you ſhall reigne over you, and ye ſhall flye when none purſueth you.

Surely ſuch are of he forlorne hope, that come not to ſerve the living God; therefore the ſtrongeſt army is of them that are religious, and make conſcience of doing any wicked thing to diſpleaſe God.

Uſe 6 Seeing it is lawfull to make juſt wars, there muſt be a willing yeelding to the charge thereof; moneys are the ſinews of war, and for this cauſe pay n… tribute; Rom. 13.Rom 13Give unto Caeſar that that is Caeſars. God hath given our lawfull Princes an intereſt in our goods for the common good; and the Apoſtle alleageth this cauſe of tribute and ſubſidy to our Princes.

For they are Gods Miniſters appointed for this very thing, that is, to execute wrath upon them that do evil, and to defend their own right.

Uſe 7 7. This reproveth thoſe that ſenſually and ſecurely play and ſleep out their time, without care of their own ſafety, till the enemies come on them and make them a prey.

This was the ruine of Laiſh.

The children of Dan ſent five men who came to Laiſh, and behold the people that were therein dwelt careleſſe, Judg. 18.7.Judg 18:7after the manner of the Zidonians, quiet and ſecure.

This gave encouragement to the children of Dan to aſſault them.

p. 48Uſe 8 This Doctrine of the lawfulneſſe of juſt wars doth ſeem to confute the Manichees and Marcionites of old times, and the Anabaptiſts and thoſe of the family of Love in later dayes, who have maintained it unlawfull for Chriſtians to make any either offenſive or defenſive war, or ſo much as to wear a weapon.

Object. 1, Chriſt ſaith,Matth. 5.39.Matt 5:39 Reſiſt not evil: if one ſmile thee on one cheek, turn the other: if one ſue thee for thy coat, give him thy cloak

Solu. This muſt not be literally underſtood; for Chriſt himſelf who gave this precept did not ſo, he was ſmitten in the High Prieſts Hall, and he turned not the other cheek, but reproved him that ſmote him ſaying,

If I have ſpoken evil, Joh. 8.22.23.John 8:22John 8:23bear witneſſe of the evil, but if well, why ſmiteſt thou me?

This then is ſpoken by our Saviour to forbid private revenge, that no man ſhould be the judge of his own wrong, but ſhould bear it with patience.

It is Saint Auguſtines anſwer, Obedientia iſtanon in oſtentatione corporis eſt, ſed in preparatione cordis.

And he ſaith, Non maxillam tantum obtulit, ſed totum corpus dedit figendum cruci.

And he addeth, Quanto melius et reſpondit vera placatus, et ad perferenda graviora paratus eſt,

He could have withdrawn his cheek from the ſmiter,Lam. 3 30Lam 3:30 but he would fulfill the Prophecie.

He giveth his cheek to him that ſmiteth him, he is filled with reproaches.

Private revenge Chriſt forbiddeth us; Chriſt did not take it againſt his adverſary that ſmote him; he reproved it in Peter, he amended the maim that he made, and healed his ſmiter.

But war is a publike revenge, and the Magiſtrate beareth the ſword to that purpoſe to execute revenge upon evil doers.

Vengeance is Gods, and where he committeth the truſt of execution thereof, as he doth to the Magiſtrate, there it is lawfull.

This cleareth many other like objections, as that, Qui gladio ferit, Lam. 11.gladio peribit, He that ſmiteth with the ſword, ſhall periſh by the ſword: we muſt recompence to no man evil for evil.

For all this is meant of our revenge; but the revenge of the Magiſtrate is the vengeance of God, becauſe he is Gods Miniſter.

p. 49Object 2 The prophet Iſay foretold that in the time of the Goſpel, Iſa. 2.4.Isa 2:4they ſhall beat their ſwords into plow-ſhares, and their ſpears into pruning-hooks; nation ſhall not lift up ſword againſt nation, neither ſhall they learn war any more.

Sol. Theſe words bear three interpretations.

1. That this was a ſigne of the coming of the Meſſias into the World; he was born in a time of ceſſation from wars, when the Romane Monarchy had leaſure to leavie a taxation by the Poll; ſo when David had reſt, then he thought of numbring his People.

2. That this was fulfilled in the ſpirituall Peace and Unity of the Church, collected now out of all nations of the World, Iew and Gentile made one.

3. That this is the proper effect of the Goſpel, where it was embraced faithfully, to make Peace.

Under the name of Edom, we may underſtand all the enemies of the Truth of God and Chriſtian Religion: ſuch as are Schiſmaticks and Hereticks, who underſtanding not the myſtery of Godlineſſe, and Peace, do ſet their wits againſt the Church, to corrupt the Truth therein depoſited and profeſſed, or to diſturb the quiet profeſſours thereof.

1. Hereticks.

Theſe are our brethren by outward profeſſion,1. Heretiques. calling themſelves Chriſtians; but they ſee that we have gotten the birthright, and the bleſſing from them, and therefore they hate us, and are comforted againſt us, to deſtroy us.

The Church is Gods Iſrael, the children of the Promiſe, filij regni, filij thalami, filij lucis: children of the kingdom, of the Bridechamber and of the light.

The Embaſſadours that are ſent to ſtir up to war againſt thoſe, be the Miniſters of the Word of God; for to this purpoſe we are ſent forth to confirm the brethren againſt thoſe, to reconcile theſe to God: And we are commanded to ariſe againſt theſe in battell.

The war and ſo the weapons with which we fight againſt theſe are not carnall, but ſpirituall; the clear light of the Goſpel which is the power of God to ſalvation to them that beleeve, and the Truth of God which is ſtrong, and prevaileth againſt them that beleeve not.

It is time for us to joyn together as one man in battell againſt theſe:

p. 50Eſpecially the Papiſts, whoſe Religion is ambition, whoſe piety is worldly policy, whoſe zeal is combuſtion, whoſe faith is fury, who hide the Word of Light in the darkneſſe of an unknown tongue, to keep the people ignorant, that they may not know Gods right hand from his left, to emplunge them in the flames of their imagined Purgatory, that they may be well paid to releaſe them thence.

They mingle the ſacrament of Baptiſme with their own inventions which they make acquivalent in vertue to the power of Gods ordinance.

The mangle the ſacrament of the Lords ſupper by robbing the people of one half thereof taking the cup from them.

They diſable the ſacrifice of Chriſts ſufficient ſatisfaction for ſin, by addition of humane merits of erogation, and ſuper erogation.

They weaken the ſole interceſſion of Chriſt by intruſion of more Mediatours, Angels, the Mother of our Lord, and Saints.

They ſhorten the free and full grace of God, which Chriſt himſelf from Heaven, told Paul was ſufficient by their lying doctrine of Free-will.

They flatter and abett ſome by their doctrine of indulgencies, which attributeth to the Pope power of pardoning ſins paſt and to come.

They diſhonour the holy ſufficient Word of God, by acqui-ballancing with the ſame humane Traditions and falſe Legends.

They deſtroy true & ſaving faith, by their falſe doctrine of implicite faith, teaching that is enough to beleeve as the Church beleeveth, not declaring what the Church beleeveth, and upon what ground their faith is built.

They maintain flat Idolatry, by teaching the worſhipping of Images, and praying to Saints.

And for the power which they give to the Pope againſt God in diſpenſing with the breach of his Covenants, in coining new Articles of faith, in defining the interpretation of Scriptures, in uſurping authority over temporall Princes, to enthrone and to dethrone at pleaſure, to arm their natural ſubjects againſt them; to animate Incendiaries, to abett treaſons, to blow up States.

All theſe things, and many more call upon us, take arms and joyn our ſtrengths againſt this Edom, this red and hairy, p. 51and bloody enemy, whoſe mercies are cruell.

The beſt weapon againſt this Kingdom of darkneſſe is the Light of Truth; the more we carry this Light about us, the more will the ignorant amongſt them know how they are abuſed and miſ-led: For our war is ſpirituall, not againſt their Perſons, but againſt their Hereſies.

2. Schiſmaticks.

Theſe alſo call us brethren, but they break the Unity and Uniformity of the Church.

All the children of Peace muſt ariſe againſt theſe in battel: this alſo is a ſpirituall war, and the ſword of the ſpirit muſt be drawn, and uſed againſt theſe to cut them off, as Saint Paul wiſheth, I would they were cut off that trouble you,

Or if the Word of God cannot prevail with them, to convert them to peace.

The diſcipline of the Church, which Saint Paul calleth his rod, muſt be uſed againſt them, to cut them off from our congregations.

The Apoſtle calleth them Leaven, and ſaith, that a little leaven ſoureth the whole lump.

So do Schiſmaticks; for a few of them do corrupt many, and divert them from the congregations whereof they are members, and diſtaſte the eſtabliſhed Miniſtery to them, and ſet them in oppoſition to Authority, and at laſt tempt them to ſeparation.

Mr. Perkins upon the Article of the Holy Catholike Church, doth learnedly handle this point.

Object. Firſt, ſaith h…, they object

That our Aſſemblies are full of grievous blots and enormities.

He anſwereth,

Sol. The defects muſt be

1. Either in Doctrine,

2. Or in manners.

1. Defects in Doctrine,

1. Either Errours praeter fundamentum, beſides the foundation.

2. Or contra fund, mentum, againſt the foundation.

He maintaineth that our Church of England doth teach no Doctrine againſt the foundation of Chriſtian Religion.

p. 522. For corruption in manners, he declareth, that it cannot make a Church no Church, but an imperfect Church: therefore Chriſt commandeth to hear them which preach well, and live ill, as the Scribes and Phariſees which ſit in Moſes chair.

Object. Again, he findeth it objected that the Church of England doth hold Chriſt in word, but denieth him in deed.

Sol. Anſwer;

Denyall of Chriſt, is

Either in judgment.

Or in fact.

To deny Chriſt in judgment, which obſtinacie is againſt the foundation, and maketh a Chriſtian no Chriſtian.

To deny Chriſt in fact only, ſheweth us to be weak and imperfect in our profeſſion of the Goſpel; and the beſt of Gods ſervants cannot keep out of this ranck, becauſe it is impoſſible for them that carry a body of ſinne, who do the evill that they would not, to hold conformity of life and converſation with their knowledge and good deſires.

And truly the authors or the actors of chiſme, do ſhew much uncharitableneſſe in their ſeparation from our Church; for the Apoſtles rule is, Be not unequally yoked with Infidels: What concord hath Chriſt with Belial? 2 Cor. 6.14.2 Cor 6:14What agreement hath the Temple of God with Idols?

Wherefore come out from among them, and ſeparate your ſelves, ſaith the Lord.

And do they judge their brethren to be Infidels, the ſons of Belial, Idolaters, that they do ſeparate from us?

Againe, the ſame Apoſtle ſaith,

If any man teach otherwiſe, and conſent not to the wholſome words of our Lord Jeſus Chriſt, 2 Tim 6, 3.and to the Doctrine which is according to godlineſſe, from ſuch ſeparate your ſelves.

Can any lay this to the charge of our Church, that we offend in this kind? It is true, that nothing is more eaſie then to accuſe, but men and Devils cannot prove this againſt our Church.

The Church of the Jewes in the times immediately after Chriſts Aſcenſion was the Church of God; neither did Chriſt forſake that Church in his time, nor the Apoſtles after him.

But when certaine men heardened and diſobeyed, Acts 12.9.Acts 12:9ſpeaking p. 53evill of the way of God, Saint Paul departed from them, and ſeparated from them, and ſeparated the Diſciples of Epheſus; from certaine Schiſmatiques he ſeparated, but not from the Church.

Therefore ariſe againſt ſuch in battell, detect them to publike authority ſeek their amendment, or if that cannot be compaſſed, proſecute the ridding them out of the Church, for thoſe Edomites do not love the welfare of our Jeruſalem, and they will not know thoſe things which belong to peace, The way of peace they have not known.

Under the name and title of Edom, we may underſtand the whole Kingdome of Satan; and Iſrael the Church of God ſtirred up by the embaſſadours, the Miniſters of God, to ariſe againſt it in battell.

For this, is our life called a Warfare, becauſe we fight againſt Satan the profeſſed enemy of the Church, & againſt all his forces.

Both his outward forces in the world

And his inward forces. Corpus peccati, the body of ſin.

The holy Apoſtle Saint Paul knowing the danger of the elect, doth not only awake us to fight, and giveth us his owne example, ſo fighting not as one beateth the aire:

But he preſcribeth us to a fit armour,Epheſ. 6.19. &c.Eph 6:19 and teacheth us how to put it on, that we may be able to defend our ſelves, and to reſiſt Satan.

This is no power of our own, but our ſtrength in the Lord, and in the power of his might.

3. To come nearer home, as God told Rebecca, when Iacob and Eſau were yet in her womb there ſtriving;Gen. 25.23.Gen 25:23 there be two Nations in thy womb: ſo Saint Paul will tell you that there is in every regenerate man two oppoſite forces;

The fleſh and the ſpirit, and rheſe ſtrive; the ſpirit hath God put into us to rule, the fleſh rebelleth againſt the ſpirit.

Therefore to will is preſent with us, but we are not able to do to good that we would; yea, he confeſſeth that he cannot do the good that he would, and that he doeth the evill that he would not.

The ſpirit of God is Gods Embaſſadour, calling upon our ſpirits to ariſe againſt the fleſh in battell; and that is the true p. 54uſe of all Doctrines of mortification, and of godly life, to ſtrengthen the ſpirit againſt the fleſh, to weaken the power of the body of ſin. And for this Saint Paul did bring his body in ſubjection; for ſuch is the nature of this fight, that the more we reſiſt our naturall and ſenſuall deſires, the more we advance the force of our ſpirits againſt our fleſh.

And it a moſt glorious conqueſt for any ſervant of God to overcome himſelf.