Commentary on Obadiah, Verse and commentary 21
VERSE. 21.
And Saviours ſhall come upon Mount Sion, to judge the Mount of Eſau, and the Kingdome ſhall be the Lords.
3. The means ordained for the performance of all this, Vid. diniſ. ſupr. pag. 182.
Mount Sion here doth ſignifie the whole Church of God in the two houſes of Jacob and Joſeph, as they are before diſtinguiſhed, that is the two Kingdomes of Iudah and Iſrael, as they were divided under Rehoboam: for Mount Sion was at firſt Caput imperii, the head of the Empire; the Saviours here mentioned are thoſe that God imployed for the reſtabliſhment of the ſtate of his Church: and that
Either in the procuration thereof,
Or in the execution of the ſame.
Firſt, In the procuration.
1. Cyrus King of Perſia hath the honour of the meanes of this favour: for God ſtirred up the ſpirit of Cyrus King of Perſia, Ezra 1 1 &c.and he confeſſeth that God, The Lord of heaven, gave him all the Kingdomes of the earth, and charged him to build him an houſe at Ieruſalem which is in Iudah, and therefore by Proclamation he gave a large Commiſſion to this purpoſe.
2. The chiefe Fathers of Judah and Benjamin had the ſame motion from God to undertake this deſigne.Verſe 5.
But Artaxerxes by a contrary Edict made this work to be given over.cap. 4.17.
3. Then God by the Prophecy of Haggai ſtirred up Zerubbabel and Ioſhua the ſon of Iozedek to attempt the work.
This alſo was oppoſed, and Darius then King of Perſia was ſolicited againſt the Jewes to hinder their building ſo.
4. Darius came in as a Saviour, to help the people, and confirmed the Decree of Cyrus, cap. 6.according to that he found in the ſearch of the Rolls, and the work went on, and the houſe of God was finiſhed, and dedicated.
5. Ezra moved Artaxerxes and prevailed, for a full grant both for the return of the people out of captivity, and for the re-eſtabliſhment of the worſhip of God at Ieruſalem.
6. Nehemiah mooveth Artaxerxes for the building again of the City of Ieruſalem, he prevaileth, and they go to work, and their enemies who by ſcornful ſpeeches and violent oppoſinges hindred their building,Nehem. 2. loſt their labour.
Theſe be the Saviours, who by procuration did advance this work of God in his Church,
2. By Execution, all theſe concurred.
1. Cyrus gave leave and meanes, ſo did Artaxerxes and Darius reſtoring them the treaſures of the Temple which Nebuchadnezzar had taken away, and arming them with full Commiſſion, for all the helps that might advance that work.
2. The Prophets of the Lord encouraged the work, and Ezra the Scribe prayed and wept and mediated with the Kings.
3. Zerubbabel Nehemiah and Joſhua, and the chief Fathers of the people laboured to haſten the execution of that work, and for this all theſe are called here Saviours, becauſe God uſed them as his inſtruments in his preſervation of his Church giving them the honour of his own proper appellation, for in the fitneſſe of the word, and in the fulneſſe of ſenſe, God only is properly, and by peculiar prerogative, capable of that great title, as himſelf hath laid claime to it.
I, Iſa. 43.11. Oſe. 13 4.even I, and there is no Saviour beſides me. And he gave this title to his Son, who thought it no robbery to be equall with God; for he ſhall ſave his people.
Theſe Saviours ſhall come upon Mount Sion to judge the Mount of Eſau.
By the Mount of Eſau, Edom, or the Idumaeans, the poſterity of Eſau is underſtood throughout this Prophecy, that people, who as you heard dealt ſo cruelly with their brother Jacob in his poſterity.
To judge this people, is to execute thoſe jugements upon them, which God hath in this Prophecy threatned, and elſwhere as you have heard from other Prophets, eſpecially that of Balaam and of Ezechiel, for God ſpoyled Edom by his people whom they preſerved.
And the Kingdome ſhall be the Lords, that is, God will declare himſelfe to be King in the government and protection of his Church, and in the victorious conqueſt of the enemies thereof; he will ſettle his Church and worſhip at Jeruſalem, as in former times; for then is God ſaid to have the Kingdome, when his word is a Law to his people to rule them, and when the people live in the obedience and awe thereof;
As appeareth performed by them of the returne from the captivity, who made a Covenant with God, and ſealed the ſame.
For we read that the children of Iſrael did aſſemble themſelves with faſting and ſackcloth,Nehe. 9.15 and earth upon them.
They ſtood up in their place and read in the book of the law of the Lord their God, one fourth part of the day, Ver. 3.and another fourth part of the day they confeſſed, and worſhipped the Lord their God.
Note here, how hearing and worſhipping are diſtinguiſhed; they do hear firſt, and thereby they learn to worſhip.
Then followeth their commemoration of the great mercies of God to their Fathers, which David calleth Gods mercies of old, and his former mercies; they do alſo to the praiſe of this mercy, confeſſe the tranſgreſſions of their Fathers.
Then they confeſſe their own ſins for which they were carried away captive, they acknowledge the juſt judgement of God upon them.
And now being reſtored again to their poſſeſſions, they make a ſure Covenant with God. cap. 10.
They entred into a Curſe, and into an Oath, to walk in Gods law, Verſe 29.which was given by Moſes, the ſervant of God, and to obſerve and do all the Commandments of the Lord, and his judgments and ſtatutes.
In particular they vowed,
Not to give nor take daughters to wife with ſtrangers, which I underſtand to be in reſpect of the difference of religion,Ver. 30. becauſe there can be no good marriage between Beleevers and Infidels, between the ſons of God and the daughters of men, between the ſons of God and the daughters of Belial, that was the ſame that firſt corrupted the old world, and at laſt followed the floud; God is not acknowledged King where ſuch marriages are.
2. For obſervation of the Lords Sabbath they covenanted to keep it ſtrictly, and not to buy any thing of the people of the Land on that day; for where the Sabbath is not kept, there God is not acknowledged King.
3. For forgiving of debts every ſeventh yeere, which was a Judicial conſtitution, and did onelyonly binde them; yet the equity of that conſtitution remaineth in the Church, that men ſhould lend freely; and where there is no ability of repayment extremity muſt not be uſed, if God be our King.
4. They charged themſelves yeerly every man with the third part of a Shekel for the maintenance of the ſervice of the houſe of God; for God is denyed his kingdome there, where his holy worſhip hath not fit maintenance to ſupport it, from every perſon according to his ability; for they conclude, we will not forſake the houſe of our God.Verſe 39.
And this they vowed to performe.
1. In the maintenance of the material Temple.
2. In the juſt proviſion for the Offerings of all ſorts to be made unto God there.
3. In the true payment of Tythes for the maintenance of the Levites that ſerved at the Altar.
This was the ſumme of the Covenant which the people made with God, and bound themſelves by a Vow with a Curſe to obſerve it, as the Apoſtle ſaith, taking God to record againſt their ſoules, if they obſerved it not, that the curſe of God might come upon them. And they ſealed this Covenant to binde themſelves the more; yet was all this no more then they were bound before to do by the Law of God; yet they vow to make the bond greater.
This is the literall and Hiſtoricall Expoſition of theſe words: the learned Interpreters of this Prophecy have well conceived that this Prophet, this Seer, did look further into the purpoſe of God for his Church; and they ſay that
Mount Sion doth here alſo ſignifie the whole Church of God,De civ. Dei l. 18.31. all the world over.
Saint Auguſtine underſtandeth by Mount Sion the Church of the Jews, and by Edom the Church of the Gentiles, and meeting with an ill tranſlation, and not underſtanding well the originall, he perverteth the meaning of the Prophet, as if the ſalvation of God ſhould go out of Sion to the Edomites, whereas there is a plaine prophecy of judgement againſt Edom in particular: and therefore Edom whom God did threaten to deſtroy utterly in this prophecy, cannot be a figure of that part of the Church which was by the preaching of the Goſpel to be gathered together out of the Gentiles.
Lyranus gives another expoſition; for by Sion he underſtandeth Jeruſalem, by the Saviours he underſtandeth S. Peter and S. Paul, and the chiefe of the Apoſtles as he calleth them; by the Mount of Eſau, he underſtandeth Rome, and by judging the Mount of Eſau, he underſtandeh their application to Conſtantine the firſt Chriſtian Emperour, who ſetled Chriſtianity in the Romane Empire.
And by the kingdome which ſhall be the Lords, he underſtandeth that Rome ſhall be head of the Church; for that point of learning they can collect from all texts, to make the Church of Rome the onelyonly true Church.
I like nothing in that expoſition, but his reſemblance of Rome to Eſau, for that doth fit moſt properly; for they are the perſecutors of Iacob, even of all true worſhippers; and God hath promiſed them a deſtruction; The mouth of the Lord hath ſpoken it.
Maſter Calvin hath a learned obſervation upon this place for underſtanding it of the ſtate of the Church under the Goſpel; he ſaith, that theſe Saviours here ſpoken of, are but miniſteriall, and ſo this place pointeth out the Meſſiah, to whom theſe Saviours are ſubordinate.
For the expected Meſſiah is ſuch a one, as by whom all the other Saviours are ſent, and for whom all others work, whom all others do ſerve, and obſerve.
And this is the extent of this prophecy, in the judgement of M. Calvin: Iunius and Arias Montanus, that Chriſt ſhall leave in his Church his Apoſtles and Miniſters of the Goſpel to ſhew to men the way of ſalvation in ſuch ſort, a… that the Kingdom of God ſhall be advanced in the Church, God ruling by his Word.
Others by Saviours on Mount Sion judging the Mount of Eſau, underſtand the laſt and finall judgement, wherein the Saints ſhall judge the world, and then the Kingdome ſhall be the Lords; of which S. Paul ſaith,
He ſhall deliver up the Kingdome to God, even the Father, when hee hath put downe all rule, and all authority and power.
I like thoſe expoſitions that take the wings of a Dove, and fly to the uttermoſt part of the text, & non relinquit locum ſurely this is Gods promiſe to his Church, that it ſhall judge the world.
The parts of the Textare three.
1. A gracious promiſe to Mount Sion concerning it ſelfe, Servatores Saviours.
2. A further promiſe concerning their enemies: Iudicabunt Montem Eſau, ſhall judge the Mount of Eſau.
3. The iſſue and effect of both: & regnum erit Jehova, the Kingdome ſhall be the Lords.
1 Saviours ſhall come upon Mount Sion.
Doct. 1 This gracious promiſe revealeth to us a comfortable and cheerfull doctrine; that God howſoever he puniſheth, yet he ſtill loveth his people.
Which is thus proved.
Reaſon 1 1. Becauſe God doth not look downwards upon his people, to ſee what they do deſerve, but he looketh upward to the decree of his owne Election, and the councel of his will.
If God ſhould look downwards toward men, even to his Elect, who could ſtand in his ſight? he looketh with pure eyes, and he found imperfection in his Angels.
Moſes hath cleared this point to this people of Iſrael: For thou art an holy people to the Lord thy God: Deut. 7.6.7, 8.the Lord thy God hath choſen thee to be a ſpeciall people to himſelfe, above all people that are upon the face of the earth.
The Lord did not ſet his love upon you, nor choſe you, becauſe you were more in number then any people, for ye were the feweſt of all the people, but becauſe the Lord loved you.
From this fountain of his love did flow, all thoſe ſtreames that made glad the City of the great King. as
Albeit they were few in number; yea, very few, and ſtrangers in the Land: and walked about from Nation to Nation, Pſa. 105.12.from one Kingdome to another people:
Yet ſuffered he no man to do them harme, but reproved even Kings for their ſakes; ſaying, Touch not mine Anointed, and do my Prophets n… hor me.
Therefore let all afflicted conſciences, which are overcharged with the burthen of their ſins, Look up to th…ſe hills from whence their helpe cometh, Let them … Chriſt biddeth, Lift up their heads.
Let them chide themſelves as David did; Why are thou caſt downe O my ſoule? the remedy is, hope in God, Pſa. 43.5.he is the health of my countenance, and my God.
Faith and Feare worke together: Faith doth take up the decree of Election, and the juſt is bold as a Lyon.
Feare looketh down upon the corruptions of nature and propenſion to ſin, and trembleth under the mighty hand of God; and the more we feare, the faſter hold we lay, and the ſurer we tread on the ſteps of that ladder by which we ſcale heaven.
Thereupon doth the Apoſtle give this precept, Make your Calling and Election ſure; that is, having a ſtrong faith of theſe; and then the many failings in your obedience, your lapſes and relapſes into ſin, may breed your grief, they cannot bring forth deſpaire.
Reaſon. 2 2. The decree of God is a ſecret, and peradventure Satan will ſuggeſt that thou art not within this decree.
Therefore God hath revealed his decree to his Church, and ſealed it with gracious promiſes, for ſo Moſes ſaith to Iſrael.
Becauſe he would keep the word which he had ſworne unto your Fathers.Deut. 7.8.
This Oath as we doe learne from old Zachary in his Bendictu… hath two branches.
One concerning God,
Another concerning his people.
The Oath which he ſwore to our father Abraham that he would give unto us, Luk. 1, 73:that we being delivered from the hands of our enemies might ſerve him without feare, &c.
1. God bindeth himſelfe by his Oath, to deliver his Church from their enemies.
2. The ſame Oath bindeth him to the procuration of his owne ſervice for us; for onelyonly he muſt grant ut ſerviamus, that we may ſerve; by him we are liberati delivered; for we cannot thinke a good thought without him.
In him we live and move; and Chriſt ſaith, Sine me nihil poteſtis facere, without me you can do nothing.
This promiſe of God to his Church he hath ſealed, by giving to us the ſpirit of promiſe, which ſpirit he hath dedoſited in his Church, to abide with it for ever; and he hath given to all the Elect of God his Spirit, the earneſt of his Covenant: this ſpirit ſerveth for a light in us to diſcerne our ſalvation afar off.
For a witneſſe to teſtifie to our ſpirits, that we are the ſons of God.
And God is faithfull, he will not ſuffer his truth to faile.
This alſo doth ſettle the faith of the Elect in all the tribulations of life. I am the ſonne or daughter of God; I know it by the ſpirit which he hath given me, which leadeth my underſtanding into the way of truth, which converteth my affections, and frameth them to his love, which directeth my ways and ordereth them to his obedience: this ſpirit doth teach me to lay hold on the promiſes of grace, and to challenge my part in them: theſe promiſes do lift me up as high as to the decree of my Election, and therefore I will not feare.
David goeth farther; I am thine, O ſave me: for the intereſt that we have in the love of God, doth ſend us to him for ſalvation.
Doct. 2 2. Though God love his people, and have all power in his hand to ſave them, yet he doth uſe meanes, and raiſeth up out of themſelves Saviours.
The providence of God worketh by meanes, even from amongſt our ſelves, to effect our preſervation.
1. Becauſe his immediate operations are full of terrour, and therefore we cannot ſo well endure them: therefore the people prayed Moſes to ſpeak to them, and deſired that God might ſpeak no more to them.
The Angell that brought word to Mary, that ſhe ſhould conceive a Sonne by the Holy Ghoſt, began his Meſſage with Feare not.
The Angel that proclaimed the birth of Chriſt to the Shepherds, ſaid to them, Feare not.
We have ſo much cauſe to feare in reſpect of our own unworthineſſe, that if God did not abate ſomewhat of the ſplendour of his glorious Majeſty by the employment of means familiar to us, we could not abide it.
2. God uſing weake meanes, to effect his will doth magnifie his owne ſtrength; For his ſtrength is made perfect through weakneſſe.
Whereby we are taught
1. To content our ſelves with the meanes, in the wiſdome of God ordained for our preſervation, not expecting miraculous and extraordinary ſubventions.
The rich mans brethren ſhall not have a Preacher come to them from the dead,Luk. 16.27. &c. to give them warning that they come not to that place of torment where their brother is.
They have Moſes and the Prophets, let them hear them.
God that ſent his ſpirit on the Apoſtles, could have done ſo upon the whole Church; and when the Eunuch was reading Iſaiah in his Chariot, he could have opened his underſtanding to have known what he had read, but he choſe rather to uſe the Miniſtry of an Apoſtle, and therefore he command Philip to joyn himſelfe to that Chariot, and by him he taught and baptized the Eunuch.
So was Cornelius directed to Peter, to be taught by him what he ought to doe.Act. 10.16.
And to the Apoſtle Chriſt ſaith, qui vos audit, me audi, he that heareth you heareth me.Lu. 10.16.
2. This teacheth us, looking on the weak means which God ordaineth for the good of his Church, not to reſt in them, but beyond them to look to that high wiſedome and power by which thoſe meanes are enabled, for the Church of Rome hath overſhot that way.
Iohn when an Angel talked with him, was ready to worſhip him, we are naturally prone to give undue honor to the means, becauſe we are more led by ſenſe then by faith.
But the faithful muſt walke by faith, not by ſight; from this ſenſuall and carnall eye upon the meanes: the honour of God is given in the Church of Rome to the Mother of our Lord, to Angels, to Saints, yea to very Images and Pictures, and ſo Idolatry is committed.
Therefore Peter and Iohn, after they had raiſed the Criple that lay at the Porch of the Temple, finding the people amazed, and feating leaſt and carnall opinion might wrong the glory of God, pre…n…d any undue aſcriptions to themſelves, and directed them where to faſten them;
Ye men and brethren, why marvel ye at this? or why look ye ſo earneſtly on us, Act. 3.12.as though by our own power, or bolineſſe, we had made that man walk; he attributeth this work to Jeſus his name, through ſaith in his name hath made this man ſtrong.
Doctr. 3 3. We are taught to give honour to all the meanes of God, ordained and uſed for our good; you ſee that God himſelfe doth ſo; for although none but God is properly a Saviour, yet he hath given the honour of that great attribute, to the meanes of his peoples ſafety, and calleth them here by the name of Saviours.
This Title he giveth to thoſe temporall deliverers, who ſaved Iſrael from the hande of their enemies; So O…hniel is called a Saviour, and Ehud hath the ſame title.
And I ſhua was a Saviour,Judg. 3 9. ves. 15. he had even the name of Chriſt of whom he was a Type.
The Miniſter of the Goſpel have this high title alſo given to them.
S. Paul to Timothy; So doing, thou ſhalt ſave thy ſelfe, and thoſe that hear thee.
S. Iames, If any man erre from the truth, and another convert him, let him know that be ſhall ſave a ſoule from death, ſo the Layman may be a Saviour too.
S. Iude derecting his Epiſtle to all at large that are ſanctified by God the Father, and preſerved in Ieſus Chriſt, and called, admoniſheth them;
1. To build up themſelves in the moſt holy faith, praying in the Holy Ghoſt, &c.
2. And of ſome have compaſſion, making a difference.
And others ſave with feare, pulling them out of the fire.Jude 16.22.23. 1 Cor. 7.14
Alſo the Apoſtle ſaith; The unbelieving husband, is ſanctified by the wiſe, and the unbelieving wife is ſanctified by the husband.
So Chriſt to his Apoſtles, whoſoevea ſins ye remit, they are remitted.
We do all know that all thoſe be but the meanes by which God worketh, and yet they are graced with the attributes and effect of him that uſeth them.
At …his day God hath left no other outward meanes of ſalvation but by our Miniſtry, if we be not your Saviours, you cannot be ſaved: he that employeth us in this great ſervice, and honoreth us with his owne Title, will both ſee, and avenge the contempt of his Meſſengers.
The eye of the world is too much fixed on the earthen veſſels, and regardeth little the treaſure that is ſent therein.
Gods owne people did offend that way, in neglect of Gods Prophers, who were ſent from God to them, and it lay heavie upon their conſciences, and they felt the ſorrow and ſmart of it upon themſelves and their children.
Ezra prayeth and conſeſſeth.
We have forſaken thy Commandements which thou haſt commanded by thy ſervants the Prophets.Ezra 9.10.11. Dan. 9.6 10.
Daniel prayeth and confeſſeth.
Neither have we hearkened to thy ſervants the Prophets, which ſpake in thy name.
The great preſerver of men, uſeth the Miniſtry of men for the ſalvation of his people; to us hath God committed the Miniſtry of reconciliation, as if God by us did ſpeak to his Church.
Your faith is begunne in you by our Miniſtery, and we exhort you to encreaſe more and more, as you have received of us how you ought to walke,1 Theſ. 4. 1 1 Theſ. 3.20. and to pleaſe God; therefore,
Deſpiſe not prophecying;
The Grecions in St. Pauls time called preaching fooliſhneſſe; but he ſaith that God by this fooliſhneſſe of preaching ſaveth …uch as do beleeve.
The reaſon why God giveth this honour to the meanes by which he worketh any good to his Church, is;
To inſtruct us by his example to do the like; for thus it muſt be done to the man whom the King will honour.
Haman thought theſe five things neceſſary to expreſſe the honour of a King, done to a ſervant that he delighted in.
1. That he be cloathed in royall apparell, ſuch as the King uſeth to we are.
2. That he be ſet on the horſe that the King rideth on.
3. That the Crowne Royal be ſet upan his head.
4. That this be done to him by one of the Kings moſt Noble Princes.
5. That be proclaime before him, that he is one whom the King will honour.
The Apoſtles, and their ſucceſſors have all this honour done to them.
1. That apparell which the King uſeth to we are is put upon them, for he giveth them his owne attributes; he calleth them Teachers and Paſtors and Saviours of his Church.
2. He ſetteth them upon his own horſe, for they ride upon the wings of the wind; the wind is the Holy Ghoſt alae ſpiritus, the wings of the ſpirit, by which it flieth over the Church, be the two Teſtaments, which holy men wrote as they were inſpired;
They ride proſperouſly becauſa of Truth, Meekneſſe and Righteouſneſſe.
Propter veritatem quam pradicant, Pſa. 45 4.propter manſuetudinem qua pradicant: propter juſtitiam quam parturiunt
Thirdly the Kings Crowne is ſet upon their heads: for the people of God whom they teach and convert are their Crown.
For what is our hope or joy or crown of rejoycing? 1 Theſ. 2.19.Are not ye in the preſence of our Lord Jeſus Chriſt at his coming?
4. This is put upon us by the moſt noble of all Gods Princes, even the ſon of God himſelfe who ſendeth us abroad and ſaith, Go unto all Nations.
5. He proclaimeth this, Sicut miſit me Pater, ſic ego mitto vos, as the father ſent me, ſo ſend I you; not onelyonly ſending us forth to do his work, but in ſome meaſure alſo to partake of his honour, as embaſſadours of Princes are received and eſteemed honourably for their ſakes whom they repreſent.
This the Apoſtle confeſſed to the praiſe of the Galatians, Gal. 4.14.that they received him as an Angel of God, even as Chriſt Jeſus.
God hath left no other Saviours upon Mount Sion his Church, but his faithfull Miniſters, therefore;
1. We are taught to make conſcience of our holy imployment, to be faithfull in it, that neither by our negligence in preaching, nor by unſound doctrine, nor by our evill example, we become deſtroyers of our brethren; for we are all Gods Miniſters, and the Chaplains of Ieſus Chriſt: who will call us to ſevere account of the Talent which he hath committed to our truſt.
2. The people committed to our paſtorall charge, are taught where to ſeek ſalvation, and from whom to require light.
The Coloſſians may call upon Archippus to look to his charge, and the Miniſter Archippus may call upon them to walke in the light, ſaying; To you is this word of ſalvation ſent. Be ſwift to heare; againe, take heed how you hear, and ſee that ye be not hearers only, deceiving your own ſoules.
Thank God, that by men like your ſelves, he corrects the hearers, and cometh downe to you, and preacheth to you the way of ſalvation, and howſoever you eſteem of our perſons, touch not our calling, for that is holy and heavenly.
2. To judge the Mount of Eſau.
This part of the Promiſe doth concern the enemies of Gods Church, and ſeeing thoſe Saviours ſhall not only have imployment to preſerve the Church, but they ſhall alſo have power of judgement to deſtroy the enemies thereof: We are taught,
Doctr. That the enemies of the Church ſhall not alwayes prevaile though they do ſtand it out long, but the Church of God at the laſt ſhall have the Victory.
The blood of Abel ſhall judge Cain, for it crieth unto God out of the earth againſt him, and Cain ſhall ſmart for that murther whileſt he liveth, and God ſhall give another ſon for Abel whom Cain ſlew.
Iſrael is a full example; for being in the Land of Egypt in the houſe of bondage, they had a promiſe to keepe them in heart:
And the Nation to whom they ſhall be in bondage I will judge ſaith God, Act. 7.7.and after that they ſhall come forth and ſerve me in this place.
The Jewes by reaſon of Hamans plot againſt them, were in great danger. It is ſaid,
The King and Haman ſate down to drink, and the City of Shuſhan was perplexed.Heſt. 3 15.
But God tumed their mourning into a feaſt, and Haman died upon his own tree: and the diſtreſſed Jewes had one Holy day the more for that.
Zenacherib a troubler of Iſrael dyed a great many of deaths; for neither could the priviledge of the place, the Temple of his God, nor the ſervice that he came to do there, nor the god of the Temple protect him from death, and which was moſt fearefull and grievous to him, his own bowels rebelled againſt him, and they to whom he had been the author of life, were the miniſters of his death; Adrameleeh and Sharezar his ſons ſlew him with the ſword.
For you have heard that though Iudgement begin at the houſe of God, it doth not end there, ſo David;
Marke the godly, and behold the juſt., for the end of that man is peace, whatſoever all the reſt of his life be; and we truly ſay,
All is well that ends well.
Chriſt to his Diſciples,Mat. 10.16.22. Behold, I ſend you as Sheep in the middeſt of W…, &c.
But he that endureth to the end ſhall be ſaved.
The Apoſtle ſaith, We are more then conquerors; Rom. 8.37.Conquerors overcome by force and ſtrong hand, or ſome cunning ſtratagem; the Saints overcome by patience, and weary their perſecutors with their ſufferings: for
Vincit qui patitur.
The reaſon of this happy end of the labours and ſorrows of the Church is,
1. That the narrow way to glory may be frequented; for who would put himſelfe to the rugged ſeverity of a ſtrict life, into the hatred of the world, to make himſelfe as the way of the ſtreet for the proud to go over him; if he did not perſwade himſelfe, that his heavines ſhould endure but for a night, and that he ſhould have joy in the morning?
No, there is not heavineſſe all night; for the ſerants of God do beleeve to ſee the goodneſſe of God in the land of the living.
And this is that ſame, Carmen in nocte, Song in the night that David ſpeaketh of; Laetitia in tribulatione, joy in tribulation, as S… Auguſtine doth expound it.
And thus doth God comfort the Church often by taking away either perfidious and unſound friends, that live in the Church to betray it: or by removing corrupt and bribing retailers of preferments in Church and Common-wealth: or by committing of cruel and unmercifull oppreſſions of their brethren, as bad at the task-maſters of Egypt to lay b…rthens upon them to keep them down; this is ſome refreſhing to the Church of God to behold this juſt hand of God againſt the ungodly of the earth, and it is earneſt of that purging of his floare when he will f…n away the wicked at the duſt and chaff… of the earth. For when the wicked periſh there is joy.
2. Another reaſon is becauſe God will have the enemies of his Church know that their power i… borrowed, and he that lent it to them, can re…e it to himſelfe; and extinguiſh it in them at pleaſure.
So Chriſt told Pilate that he could have no power againſt him, except he had it from above, whereupon grows that conſolation of the Church, fe… me thou that … kill … body, and can go no fu…ther.
The wicked are compared in reſpect of their tumultuous rage, and the manifold ſcourges of their wicked attempts againſt the Church to the raging of the ſea; the compariſon doth hold out thus far; God hath ſet this ſea bounds and the proud waves may come thus far and no further; ſo hath God limited the fury of his enemies, and ſet them their non ultra no further.
The uſe which the Church maketh of this experiment, is,
1. It taketh away feare of outward enemies. Feare of man is a dangerous preturbation, and ſuch as endangereth faith, againſt which Chriſt giveth his Diſciples warning: Let not your hearts be troubled nor feare.
Quid timet hominem homo in ſinu dei poſitus? tu de illius ſinu non cadere potes quicquid ibi paſſus fueris ad ſalutem valebit non ad perniciem.Aug.
Scripture ſetteth forth the power of the outward enemy in theſe and ſuch like phraſes; there is rugitus Leonis, the roaring of the Lyon; there is unguis Leonis, the Lyons paw; there is cornu Ʋnicornium, the horne of the Unicornes; there is pes ſuperbiae, the foot of pride; there is oculus nequam, an evill eye; there is manus violenta, a violent hand, and iniquitas manuum, the iniquity of the hands; os ſepulchrum, the mouth an open ſepulcher; and venenum aſpidum ſub labiis, the poyſon of aſpes under the lips.
The mercies of the wicked are cruell, but I will not feare what man can do unto me.
Multos in ſumma pericula miſit. Venturi timor ipſe mali fortiſſin… ille eſt Qui promptus metunda pati. The feare of evil to come hath endangered many; he is the moſt valiant that is ready to ſuffer what is feared.
2. It tryeth our faith; Chriſt ſaid to Peter, Cur times exiguâ fide praedites when he ſo felt himſelfe ſinking in the waters, God promiſed I will not leave thee nor forſake thee. Do we beleeve him? Dare we truſt him? as Chriſt. Do you beleeve in God? beleeve alſo in me.
2 My brethren, count it all joy when you fall into divers temptations.Jam. 2.
3.Knowing this that the trying of your Faith worketh patience.
4.But let patience have her perfect work, that ye may be perfect and entire wanting nothing.1 Pet. 1 7.
That the tryall of your Faith being much more precious, then of gold which periſheth, though it be tryed with fire might be found unto praiſe and honour and glory, at the appearing of Ieſus Chriſt, &c.
3. This ſetteth before our eyes the great appearance that our enemies ſhall make before us, either in this world, when our eye ſhall have our deſire on them that hate us, or in the laſt day when the Saints ſhall judge the world; which ſerveth to admoniſh us with the Prophet, To commit our wayes to the Lord, and to truſt in him, for he ſhall bring it to paſſe.
Excellent is the ſtory of Eliſha, whom the King of Syri… ſent an Army to take, and they beſet Dothan where he lodged; but Eliſha prayed, and God ſmote the whole Army with blindneſſe, and he whom they ſought offered himſelfe to them to be their guide, and he brought them into Samaria, and then God opened their eyes, and they ſaw themſelves in the hand and power of their enemies.
Thus doth God blind the eyes of the enemies of his Church, and when ther malice is at the height, they find themſelves ſet at the Barre to be judged by his Saints; then Iacob ſhall judge the Mount of Eſau.
Methinkes I ſee the great appearance of the boiſterous Tyrants of the earth, whoſe eyes did ſparkle fire in the faces of Gods ſervants, whole tongue ſpake proud words, whoſe foot trode upon Gods Saints, whoſe hand ſpared them not, whoſe countenance darted againſt them ſcorne and diſdaine, and whoſe ſwords were made drunke in the bloud of Gods Holy ones;
With what a feareful trembling, and horrible dread they come to this judgement againſt their wils, where they ſhall ſee the Saints all in long white robes, like a flock of ſheep that come from the waſhing: in whoſe glorified faces they ſhall behold their owne ſhame and diſhonour: in whoſe place and joy, they ſhall behold the bloudy perſecution wherewith they have oppreſſed them in their life, and in whoſe ſetled happineſſe they ſhall read their doom of eternall woe.
And as Saint Peter ſaith: How ſhall the wicked and ungodly appeare; there needs no more evidence againſt them, bring them to judgement, and that ſight ſhall convince them,
3. The iſſue and effect of all; And the Kingdome ſhall be the Lords.
This is the proper fruite of our deliverance from the hands of our enemies, that the Kingdome of God may be eſtabliſhed on earth in Gods Church.
1. For ſo long as the enemies of God do tyrannize and fill all with their groſſe actions; the face of the Church is covered, the Temples of God are defiled, and demoliſhed, the worſhip of God ſeeketh private corners, and ſheweth not it ſelfe, the Saints of God fly from the Sword of Perſecution, wandring here and there, from one Nation to another people: and it is hard to ſay where the Church of God is.
During the perſecution under the cruell Emperours, till Conſtantine aroſs, and reſtored the Kingdome to God, the Kingdome of God on earth was not aboliſhed quite, but it was in ſome ſort inviſible; not that it was then hidden from all the faithfull, as it was from the world; therefore concerning the inviſibleneſſe of this Kingdome, we do affirme,
1. That though this Kingdome of God be ſo eſtabliſhed on earth, that the ga… of hell ſhall not prevails againſt it: becauſe God gave to his ſon that asked him, the he…hen for his inheritance, and the utmoſt part of the earth for his poſſeſſion. And Chriſt promiſed to give the Holy Ghoſt to his Church to abide with it for ever … ye…at ſometimes the faithfull may be ſo few in number, and they ſo ſeparated one from another, in the purſuit of their ow… ſ…ty, that the world cannot eaſily diſcome the face of a Church.
This, ſome of the Church of Rome have confeſſed, affirming that about the time of Chriſts paſſion, and the diſperſion of his Diſciples, the… true faith remained onelyonly in the bleſſed Virgin Mary.
But untruly… … the Diſciples, though they fled from the perſecution of that time, they fled not fro… the …aith of Chriſt.
But was it not ſo in Eliahs time, when he knew of no more but himſelfe alone, that ſerved the true God? yet God had knees that had never bowed to Baal, even then.
2. We affirme that Satans Kingdome may ſo farre dilate it ſelfe in power and ſpreading, that the externall government of the Church may ceaſe, the ſucceſſion of Biſhops and Paſtors may be interrupted, the Diſcipline of the Church hindered, and the outward exerciſe of Gods Worſhip ſuſpended; the ſunne of righteouſnes may ſuffer ecclipſe, and thus much the Rhemiſts do confeſſe, in their notes upon 2 Theſ. 2.2.
3. That which the common opinion doth embrace for the Kingdome of God, may be Satans Kingdome, whoſe doctrine is poiſon, whoſe paſtors are wolves in ſheeps cloathing, whoſe children are baſtards of the Strumpet of Babylon.
This appeares in the Church ſtory, for when Rom… forſook her firſt Love, and began to turne ſaith into faction, and religion into carnall policy, to eſtabliſh a t…anſcendent greatneſſe on the face of the earth, and to tyrannize over all that ſtood for the truth revealed in the word, then was the candle of the Church put out ſo farre as they could prevaile, and the word of God the light of our ſteps was taken away from the people.
Then did the faithfull ſubjects of Gods Kingdome hide themſelves from the ſword, and the fire, and the ſundry perſecutions which Rome deviſed to oppreſſe them: then their hereſy paſt for truth commonly: their uſurpers for lawfull Biſhops: their mercenaries for Paſtors: their legendes for Goſpel, and they boaſted themſelves the only true Church of God, and Spouſe of Ieſus Chriſt.
And when by the miniſtry of Dr. Lurher the Church began to lift up the head againe, and that one ſingle man oppoſed the Pope: and was a burning and ſhining Lampe, to whoſe light many dayly reſorted, we ſee that ever ſince that time the Church hath come more and more in ſight, and growne both in number and ſtrength.
Kings have been nurſing Fathers, and Queens have been Nurſes, and the Kingdom of God hath been gloriouſly advaanced on earth.
Then did England caſt off the yoak of Rome, and God cauſed a light to ſhine in darkneſſe, and ever-ſince a face of the Church hath appeared, gathering more and more freſh beauty: and now we may ſay truly of our times, the light never ſhone more clear in this Land then now it doth; never more learning, and never more communicated then now.
But beloved this will not ſerve our turne, God muſt have as well a rule of our hearts, as of our eares, of our hands as of our heads.
Let us look to our example in my Text: when God had reſtored this people to their land, they eſtabliſhed his Kingdome.
With publick Aſſemblies, with faſting and humbling of themſelves before God, with confeſſion of ſinnes, with weeping and mourning, with ſolemne Vowes to performe all the Commandements of God;
They ſpent their time not all in hearing, but in worſhipping alſo of God.
They vowed not to make any marriages with ſuch as were no profeſt ſubjects of the Kingdome of God, ſuch as was the marriage of Solomon with King Pharaohs daughter.
They vowed to keep the Sabbath holily to the ſervice of God, to deale charitably with their poor brethren.
To honour God with their riches, ſetting apart a portion to maintaine the worſhip and publick ſervice of God.
And all this muſt we do if we will advance the Kingdome of God amongſt us, not only in outward profeſſion, but in inward ſubjection.
You may know a true ſubject of Gods Kingdom by his walk, and by his pace; for he walketh,
1. Circumſpectly, fearing danger before him to meet him, behind him to follow him, above him to preſſe him downe, under him to blow him up, temptations on his right hand, provocations on the left hand: therefore he loſeth no time, but redeemeth it to the ſervice of God.
2 He walketh in holines, as in the ſight of God who ſearcheth the hearts and reines, and cannot be deceived with falſe ſemblances and emptie ſhadows, and ſeemings of falſe and hypocriticall ſhewes, but requireth truth in the inward parts.
He walketh in righteouſneſſe, that is, in the obedience of the Second Table of the Law, living in the practiſe and exerciſe of his knowledge, to the uttermoſt of that meaſure of grace that is given to him, as it becometh the Saints.
For theſe know that they were therefore delivered from the hands of their enemies that they might more freely attend the ſervice of God, and the ſaving of their own ſoules.
Amongſt ſuch as theſe God reigneth and hath put on his glorious apparrel, and is acknowledged God as their King.
Idolatry and falſe worſhip doth unking and dethrone God, and treſpaſſeth the majeſty of our King, ſwearing and blaſphemy maketh the name of God (which is the ſafety of his ſubjects, for our help is in the name of the Lord) like to a broken hedge.
Breach of the Sabbath, which is Gods holy day, is a treſpaſſe againſt his moderate prerogative, claiming ſome part of our time for his publique ſervice and the exerciſe of Religion.
Contempt of the word is a treſpaſſe againſt the Lawes of this kingdome.
Injury in any kind to our brethren, is breach of peace amongſt the ſubject of this kingdome.
Gluttony, drunkenneſſe, pride, be waſtfull ſins, and conſume the outward treaſures thereof, and they alſo ſeem to quench the Spirit of God, and to kill all good motions in our ſelves and others.
Let us remember our prayer, adveniat Regnum tuum, Let thy kingdome come; And ſeeing God hath graciouſly eſtabliſht a Church amongſt us in peace, which he hath watered with early rain in the firſt coming thereof in this Land, and with a later raine in the Government of two incomparable Princes, truly called defenders of the Faith againſt Hereſie and Schiſme.
Let the kingdome be the Lords, let our obedience to his Law bear witneſſe of our Faith: and let our peace, amongſt our ſelves give teſtimony of our charity, and let us walk all one way like the horſes of Pharoahs chariot: let us all fight as one man againſt ſin and Sathan, againſt the Devil and the Pope, tanquam acces ordinata. For if the Lord be our King, we ſhall have cauſe to be glad thereof. For
Bleſſed are the people that are in ſuch a caſe, bleſſed are the people that have the Lord for their God.
2. Let us look as farre as we can by Saint Pauls proſpective: there will be a time when Chriſt our grand Captaine ſhall overcome all his enemies, even death, which is the laſt enemy; and then ſhall he deliver up the kingdome to God, even his Father; then Iſrael ſhall have judged Eſau, the Church the world▪
Then Chriſt reſigneth his office of a Mediator, and then God is all in all. For then all his enemies ſhall be in priſon in the chains of darkneſſe; all his Elect ſhall be faſtened together, and united with Chriſt their head in glory; God ſhall then have none to conteſt with him for ſway and domination: his glory ſhall then be great in the Salvation of his Church, and in the Victory of his enemies.
Thus have I in a few months gone through this ſhort but full and pithy Prophecy of Obadiah; I know with what great comfort, light, and delight, in mine own meditations, I hope not unprofitably for you.
If you deſire many houres work in a few minutes of time, this is the Analyſis of it.
It was divided into two parts
1. Titulus, the Title,
2. Vaticinum, the prophecie.
1. The Title ſhewed,
1. Whoſe: Obadiah.
2. What.
1. Whoſe, Obadiah.
Doctr. God ſtirreth up his ſervants the Prophets to give warning of the Anger to come.
2. What: a Viſion.
Doctr. The faithfull Miniſter muſt ſee before he ſay, and take inſtructions from God before he undertake to teach others.
2. The Prophecie: this hath two parts.
1. Againſt Edom, ad finem, ver. 16.
2. For the Church, ver. 17. ad finem.
In the firſt obſerve three things.
1. The ſubject of this Prophecie, Edom.
2. The ſuggeſtiorus of it, The Lord.
3. The Prophecy it ſelfe.
1. Of the ſubject, Edom.
Doctr. Riches, ſtrength, honour, Victory, are not ſo pretious things as many do value them: oftentimes they go away with them all a long time whom God hateth: he ſaith, I have hated Eſau: yet he had all theſe.
2. Of the ſuggeſtour of the Prophecy. The Lord ſaith thus:
Doctr. Gods Miniſters muſt deale faithfully with the Church, ſaying no more or leſſe, and in the ſame manner as God ſpeaketh to them.
3. The Prophecy, that hath foure parts.
1. The judgement intended againſt Edom, v. 1, 2.
2. The deſpaire of all Edoms hopes, ver. 3, ad 9.
3. The cauſe provoking God, ver. 10, ad 14.
4. Gods revenge, ver. 15, 16.
1. The judgement intended contains▪
1. The diſcovery.
2. The rumour it ſelfe.
3. The effect.
1. The diſcovery by a rumour from the Lord, an Embaſſador ſent among the heathen.
Doct. 1. The decrees of Gods judgement upon the wicked be conſtant and unchangeable.
Doct. 2. The conſent of Embaſſadours all declaring the ſame judgement ſheweth, that the Lords Trumpet dat ſonum certum, gives a certain ſound.
Doct. 3. The preaching of all true and faithfull Miniſters and Prophets accord to their inſtructions, is rumor a Domino, a rumor from the Lord; and becauſe weake and diſtreſſed Conſciences do often heare ſuggeſtions of feare, they muſt examine the rumor, ſi a Domino if it be of the Lord.
2. The rumour was, that God would puniſh Edom by war.
Doct. 1. All warres are ordained by God.
Doct. 2. God puniſheth one evil Nation by another.
Doct. 3. Warre is one of Gods rods to puniſh ſinne.
Doct. 4. The people of God may lawfully make warre.
3. The effect of this warre, ver. 2.
1. From God. I have made thee ſmall.
2. From man: Thou art greatly deſpiſed.
In both,
Doct. God giveth warning of his judgements to thoſe whom he foreſeeth ſuch as will not take warning to amend.
In the firſt: God maketh ſmall his enemies,
1. God caſteth down the proud.
Doct. In the ſecond, thou art deſpiſed,
2. They that deſpiſe God, ſhall be deſpiſed.
2. The deſpaire of all their hopes, five hopes.
1. In the pride of their own hearts.
2. In the ſafety of their dwelling, ver. 3, 4, 5, 6.
3. In the ſtrength of their confederates, ver. 7.
4. In their wiſedome, ver. 8.
5. In the ſtrength of their own men, ver. 9.
1. Hope in their own pride,
Doct. God reſiſteth the proud. Pride is an abominable ſin in the ſight of God, and it deceiveth man.
2. Hope in the ſtrength of their dwelling.
Doct. No place is ſafe without Gods protection, for the hidden things of Eſau ſhall be ſearched and found out.
3. Hope in their confederates.
Doct. 1. God puniſheth one ſinne by another, for the ſinne of Edom in caſting off their truſt in God, is puniſhed by their truſting in men.
Doct. 2. God requiteth ſinners with the ſame meaſure that they have meaſured to others.
Doct. 3. The falling out of theſe confederates with Edom, ſheweth, that there is not true peace between the ungodly.
Doct. 4. Thoſe who put their truſt in men, have no underſtanding.
4. Hope, in their wiſe men.
Doct. Humane wiſdome and counſell againſt the Lord, are no fenſe for any ſtate.
5. Hope in their ſtrong men.
Doct. Vaine is the help of man againſt God.
3. The cauſe provoking God to this ſevere proſecution of Edom.
1. Set down in generall termes, ver. …0.
2. In a particular deſcription, ver. 11, 12, 13, 14.
1. In generall, they are charged with cruelty to their brother Jacob.
2. In particular, they are charged
1. With cruelty of combination.
Doctr. They that joyne with others in action of murther or robbery, are actually culpable, as ayders, abettors, and maintainers of cruelty and wrong.
2 With the cruelty of the eye.
Doctr. They that look upon the injuries done to their brethren with delight, and without compaſſion, or reliefe of them, be equally culpable with them that wrong them.
3. With the cruelty of the heart they rejoyced againſt their brethren.
Doctr. The heart of man affected to wrong, though neither the head of counſell, nor the hand of aſſiſtance joyne with it, doth break the Law of charity.
4. With the cruelty of the tongue.
Doctr. The proud words of the enemies of God do break peace, and tranſgreſſe the current of charity.
5. With cruelty of hands ſhewed in theſe things.
1. Invaſion of their City,
2. Direption of their goods.
3. Inſidiation for life.
4. Depopulation, not ſparing the reſidue.
Doct. Whatſoever is done againſt our brother in his perſon, or in his goods, breaketh the Law.
The Fourth part, Gods revengement.
This containeth two things.
1. A judgement of God revealed againſt the ungodly.
2. A ſweet conſolation of the Church.
In the Iudgement I note ſix things.
1. The Certainty: the day ſet.
2. The Propinquity: near at hand.
3. The extent: to all the Heathen.
4. The equity: as thou haſt done, &c.
5. The Contents: they ſhall drink.
6. The duration: continually.
Doct. 1 God hath ſet a time to puniſh every ſinne of the impenitent.
Doct. 2 That time is at hand.
Doct. 3 God doth puniſh thoſe whom himſelfe hath ſtirred up to be his inſtruments to puniſh others.
Doct. 4 God doth puniſh by retaliation.
Doct. 5 Though the judgement of God do begin at the Houſe of God, the wicked ſhall not go unpuniſhed.
The judgement of the wicked and unmercifull, Doct. 6 is without all mercy.
2. The comfort of the Church.
1. He ſpeaketh of their judgement as paſt.
Doctrine. Though the Church of God do live under the Croſſe for a time, it ſhall not be ever ſo.
Doctrine. 2 He calleth Sion though thus layd waſte his holy Mountaine.
Where God loveth once, he loveth ever; and though he afflicteth, yet he loveth ſtill.
3. He revealth to his Church their owne deliverance, and the deſtruction of their enemies,
Doctrine. The Cup of wrath ſhall paſſe from the Church to her enemies: the knowledge whereof is a great ſetling to the Church in comfort.
The ſecond part of the Prophecy
Containing the conſolation of the Church againſt all her enemies, wherein obſerve,
1. A promiſe of reſtitution to their owne.
2. Of victory againſt their enemies.
3. The meanes ordained for thi….
1. In the promiſe of reſtitution.
Doct. 1 God requireth of them whom he delivereth from evils, holineſſe of life.
Doct. That God delivereth his Church firſt, that after they may ſerve him.
2. The victories of their enemies.
Doct. 1 The afflictions of the Church do turne to their greater good.
Doct. God puniſheth the enemies of his Church by his Church againſt which they have formerly prevailed.
The Church hath good warrant to ſettle their faith in the aſſurance of this, becauſe the mouth of the Lord hath ſpoken it.
Doct. 3 3. The meanes to effect this.
1. Here is a promiſe of Saviours to them.
Doct. 1 Though God do long puniſh, he doth ever love his people.
Doct. 2 Though God have all power and means under command, yet he doth chooſe to make us inſtruments of his favour to one another; men Saviours.
Doct. 3 We are taught to give due honour to the meanes of Gods favours, by the example of Gods communicating to his inſtruments his owne great title of Saviours.
2. Here is a promiſe of victory to his Church, full victory; They ſhall judge the mount of Eſau.
Doct. Though the enemies of the Church do reſiſt long, yet God at laſt will give his Church a compleat victory over them all.
3. The iſſue and effect of all.
The Kingdome ſhall be the Lords.
Doct. This is the proper worke and fruit of all Gods favours to his Church to advance the Kingdome of God on earth, and to ſubmit our ſelves a faithful ſubjects to the Dominion.
Thus have I drawn the the two breaſts of this prophecy, and milked it to you: v…nite ad mu…ctram: for it hath two parts, Binos alit utere faetus.
1. Here is the Doctrine of Gods juſtice.
2. The Doctrine of his mercy.
I have done more; I have gathered the creame of this milke; for theſe Doctrines which I have collected be Plos Lactis
I confeſſe that I have ſtudied this Prophecy with ſingular delight, which hath turned the paines I took in it into ſweet and gracious recreations: for in this ſhort only Chapter of this Prophecy.
Here is a ſweet meeting
1. Of the Majeſty and authority in the ſender, and fidelity in the Meſſenger.
2. Of great ſubſtance and weight of matter, with admirable oratory of words and ſentences, and with ſweet diſpoſition of order and method.
Righteouſneſſe and peace have kiſſed each other.
Righteouſneſſe puniſhing Edom and the Heathen, and avenging the cauſe of Sion; Peace eſtabliſhing the Kingdome of God, in the reſtauration of his Church.
The Prophecy is like a ſeaſonable March; it comes in like a Lyon to end Winter: it goes out like a Lambe, to bring in the cheerfull Spring.
For it begins at Bella, horrida bella; it ends with Peace be within thy borders, and plenteouſneſſe within thy Palaces.
In the Title of this Prophecy which is called, The Viſion of Obadiah, I can ſhew you the beſt Book in my Study, and the light of all my Meditations: even the Viſion which God by his Spirit revealeth in my underſtanding, to diſcerne what his will is, and to ſuggeſt what I ſhall preach in his Church.
Great are the helpes of a plentifull Library to furniſh us for this ſervice; but he that hath not the helpe of Viſion from him that giveth eyes to the blind, ſhall walke in the darke and not know whether he goweth: I may ſay with S. Iohn,
What I have ſeen and heard, that have I delivered unto you, and I have no more to ſay of it, but I wiſh the good will of him that dwelt in the Buſh, to ſecond his outward Ordinance of ſemination, with a bleſſing of encreaſe; without which, he that planteth is nothing: he that watereth is nothing. To him let us give the honour due to his name, and ſay:
Gloria Patri & Filio & Spiritui Sancto, Amen, Amen, Amen.
FINIS.
End of the text · Edward Marbury, Commentary on Obadiah (1649)