Commentary on Obadiah, Verse and commentary 10, 11, 12, 13, 14
VERSE. 10, 11, 12, 13, 14.
10 For thy violence againſt thy brother Jacob, ſhame ſhall cover thee, and thou ſhalt be cut off for ever.
11. In the day that thou ſtoodeſt on the other ſide, in the day that the ſtrangers carried away captive his forces, and forreiners entred into his gates, and caſt lots upon Jeruſalem, even thou waſt as one of them.
12. But thou ſhouldſt not have looked on the day of thy brother, in the day that he became a ſtranger, neither ſhouldeſt thou have rejoyced over the children of Judah, in the day of their deſtruction, neither ſhouldeſt thou have ſpoken proudly in the day of their diſtreſſe.
13. Thou ſhouldeſt not have entred into the gate of my people in the day of their calamity, yea thou ſhouldeſt not have looked on their affliction, in the day of their calamity, nor have laied hands on their ſubſtance in the day of their calamity.
14. Neither ſhouldest thou have ſtood in the croſſe way, to cut off thoſe of his which did eſcape, neither ſhouldeſt thou have delivered thoſe of his that did remaine in the day of diſtreſſe.
3. The cauſe provoking God to this ſevere proceſſe againſt Edom;
This is ſet down,
1. In general terms, v. 10. violence againſt their brother.
2. In a particular deſcription, v. 11, 12.13, 14.
1. The generall terme is, violence, or as the old reading was, Cruelty; and the word here uſed doth expreſſe all injury.
Either done by ſtrong hand or force.
Or done by ſubtilty and cunning.
In the particulars of their cruelty, there is,
1. Their confederacy with the enemies of their brother Iacob, ver. 11. this is cruelty of combination, ſtabant ex oppoſito, they were rather for the enemies of Iacob then for their brother, as David ſaith; They take the contrary part, they were as one of them.
By the ſtrangers that carried away the forces of Iacob captive, and the forraigners that entred into his gates, and caſt lots upon Icruſalem, are meant the Caldeans, which referreth us to the ſtory of thoſe times.
Therefore he brought upon them the King of the Chaldeans, who ſlew their young men with the Sword, 2 Chr. 36.17, 18, 19.in the houſe of their Sanctuary, and had no compaſſion upon young man, or maiden, old man or him that ſtooped for age, he gave them all into his hand.
There was direption of the Sanctuary, robbing the Treaſury of the King, burning the houſe of God, and deporation of the reſidue into Captivity.
In that day Edom was as one of them; For then as the Pſalmiſt ſath.
In the day of Icruſalem, they cryed, Raze it, Raze it, even to the foundation thereof.Pſa. 137.7
2. They are charged with the cruelty of their eye, and that twice, ver. 12. But thou ſhouldeſt not have looked on the day of thy brother, in the day that he became a ſtranger. Againe,
Ver. 13. Thou ſhouldeſt not have looked on their affliction, in the day of their calamity.
3. They are charged with cruelty of heart, ver. 12. Neither ſhouldeſt thou have rejoyced over the children of Iudah, in the day of their deſtruction.
The heart is the ſeat of affections, they joy'd in the ſorrow of Edom.
4. They are charged with the cruelty of the tongue, ver. 12. Neither ſhouldeſt thou have ſpoken proudly in the day of their diſtreſſes.
5 With the cruelty of their hands, violent actions againſt their brother.
Ver. 13. Thou ſhouldeſt not have entred into the gate of my people, in the day of their calamity,
Nor have laid hand on their ſubſtance, in the day of their calamity.
Ver. 14 Neither ſhouldeſt thou have ſtood in the croſſe way, to cut off thoſe of his that did eſcape.
Neither ſhouldeſt thou have delivered theſe of his that did remaine, in the day of diſtreſſe.
Which chargeth them with foure cruelties,
1 Invaſion of their Cities.
2 Direption of their goods.
3 Inſidiation, lying in waite for them,
4 Depopulation, not ſparing the reſidue.
We have ſeen the ſinne of Edom in the totall cruelty againſt their brother Iacob.
We ſummed up the particulars, and finde that God had juſt cauſe to enter into judgement with Edom, and to execute upon them his fierce wrath.
The ſinne was breach of the Law, and a treſpaſſe againſt the ſecond Table; againſt Iacob, that is the poſterity of Iacob their brother.
And here I note that eſpecially two Commandements of the ſecond Table are broken.
1. Thou ſhalt do no Murther.
2. Thou ſhalt not ſteale.
For what part of their cruelty toucheth the life of Jacob, is a breach of the Firſt.
What toucheth his eſtate, and goods, is a breach of the latter Commandement.
And this example may ſerve for a Commentary upon thoſe two Commandements, teaching how they are broken; for Edom is a very full example of tranſgreſſion.
1. In the cruelty of combination, they that joyne with others that ſeek the life of man, are murtherers, not acceſſaries, but principals; ſo did Edom, for he was even as they.
Saul, after Paul, a bleſſed Apoſtle, doth charge the murther of Stephen upon himſelfe, becauſe as here, he was of the other ſide, and ſate by and kept the clothes of them that ſtoned him.
It is a fleſhing of men in cruelty to aſſociate in blood, and to communicate with the blood-thirſty; we ſee it after in Saul, he was a principall Actor, and got Commiſſion to perſecute and went about breathing threatnings againſt the Church.
And as it is in the Law of Murther, ſo it is in the Law of Theft; for every aſſociation with Theeves, and Robbers, is the breach of that Commandement, and Edom brake both theſe Laws, for they were even as they that robbed Iſrael, and ſought their life, though they commenced not the war againſt their brother Iacob, yet they joyned wit them that did, and ſo they are pares culpa, alike in fault.
Ʋſe. This teacheth us to be very carefull not only how we be Authors of murther and theft, but how we be actors, or abettors of the ſame, and helps of the wicked againſt the Church of God; for God ſaid to Iehoſhaphat aiding of Ahab,
Wouldſt thou helpe the wicked, and love them that hate the Lord? 2 Chr. 19.2…Therefore there is wrath upon thee before the Lord.
Do not thinke that all the blame ſhall light upon the authors of evill,Pro. 30.20. Do not wipe thy mouth with the Harlot in the Proverbs, and ſay, I have done no wickedneſſe; for all ſocietie with ſinners in their ſins is forbidden, the Apoſtle is very preciſe herein.
If any man obey not our word, 2 Theſ. 3.14.note that man, and have no company with him.
The manifeſt breakers of the Law, are diſpiſers of the word; With ſuch eat not; God ſaith that ſuch as converſe with them, be as they, that is equally culpable.
Upon this evidence we find the Church of Rome guilty of the Powder-Treaſon; it was ſecretly animated and abetted by them, and they prayed for the ſucceſſe thereof.
2. The cruelty of the eye, this is twice here urged, ver. 12. v. 13. For the eye of humanity doth abhor the ſight of Murther.
To look on, and behold the wrongs done to our brethren in their life or goods, is murther, and theft; Hagar was ſo tender, that when her ſon Iſmael was ready to periſh for want of water, ſhe caſt the child under one of the ſhrubs;
And ſhe went and ſate her downe over againſt him a good Way off, Gem, 20.15, 16. 2 Sam. 20.12.as it were a Bow-ſhoot; for ſhe ſaid, let me not ſee the death of the child.
The ſight of Amaſa murthered, and weltring in his blood in the way was a ſtop in the way of Joabs Souldiers, and all the people ſtood ſtill.
It was a grievous ſight, and troubled ſouldiers, men uſed to acts and ſights of death; for Amaſa was a worthy Captain.
They looked on in condolement, not in rejoycing.
It is reported that after the Maſſacre of the Proteſtants in France, on the Bartholmew-night following, the Queene-Mother with many others went out to behold the dead carcaſſes, and having cauſed the body of the Noble Admirall of France to be hanged upon a Gibbet, they went out of the City to feed their eyes with that ſpectacle.
God will one day require the blood of thoſe men, at the hands of all thoſe whoſe cruell eyes delighted in that ſpectacle.
For thou ſhouldeſt not have looked on thy brother in the day of his affliction with cruel eyes;
With compaſſionate eyes we may; ſo it is foretold of the Elect, They ſhall ſee him whom they have pierced, and ſhall mourn for him.Zech. 12.20.
So Mary and Iohn ſaw Chriſt Crucified; and Chriſt invited to that ſight: have ye no regard all ye that paſſe by? ſee if there be any ſorrow like to my ſorrow.
But when the ungodly of the earth periſh, there is joy, as the Wiſeman ſaith. It is one of the comforts of the Church, againſt the enemies thereof.
And they ſhall goe forth, Iſa. 66.24.and looke upon the carcaſſes of the men that have tranſgreſſed againſt me, for their worme ſhall not dye, neither ſhall their fire be quenched, and they ſhall be an abhorring to all fleſh.
And David ſaith,Pſa. 92.11 Mine eye alſo ſhall ſee my deſire upon mine enemies.
Theſe be ſpeciall executions of wrath upon the ungodly; but the generall rule of charity doth convince that eye of cruelty which beholdeth the blood of man with joy, ſhed on the earth; and the law of piety doth ſind that man guilty of marther, that looketh on, whilſt an Egyptian ſmiteth an Iſraelite, which Moſes could not endure to ſee, for as Seneca, Oculi augent dolorem, the eye encreaſeth ſorrow.
He ſlew the Egyptian and hid him in the ſand.Exod. 2.12
This is no example for imitation, for lookers on to become gameſters of a ſudden: How juſtifyable that fact of Moſes was, I will not now diſpute; the point is, Moſes could not look on and ſee wrong done to an Hebrew.
It is a cruel eye that can ſee a neighbour ſuffer injury in his perſon or in his goods, and will paſſe by and not give him help.
It is a cruel eare that will ſuffer a neighbour to be ſcandalized in his good name, and will not open a mouth to defend him.
If thine eye ſo offend thee, Chriſt adviſeth thee to pul it out and caſt it from thee.
When Pilate had cauſed Chriſt to be cruelly whipped, he brought him forth to the people, to ſhame him openly, ſaying, Ecce hom… behold the man, hoping that their eyes ſatisfied with that lamentable ſight of his ſtripes, would have cryed, enough, let him go.
But this gave their eye a new appetite to ſee more, and they cryed out,Pro 3… 17 Crucifie him, Crucifie him. Thoſe eyes that hunger thus, Let the curſes of Agur the ſon of Jakeh fall on them, Let the Ravens of the valley pick them out, and let the young Eagle eat them.
3. The cruelty of the heart. They rejoyce over the children of Judah in the day of their deſtruction.
This alſo is murther, to joy in the deſtruction of our brethren though we put neither hand nor counſel to it.
This evidence doth pronounce the Church of Rome guilty of that murther in the cruell Maſſacre of Paris under Charles the ninth, before mentioned, wherin by a cunning pretence of friendſhip there were deſtroyed 30000 Proteſtants.
For after the Maſſacre there was a ſolemn Proceſſion throughout the City; and that this was the joy of the whole Church of Rome, we may avouch it from the teſtimony of the head of the Church. For Gregory 13 hearing of it, cauſed all the Ordnance of his Caſtle of St. Angello to be ſhot off in token of joy, and a Maſſe to be ſung in St. Lucies Church, for honour of the exploit.
And the Parliament of Paris enacted it, that in honour therof, every yeere on St. Bartholmews day ſhould a ſolemn Proceſſion be obſerved through the City of Paris.
The Cardinall alſo of Lorrain in a publike Oration magnified the fact, and cauſed Monuments thereof to be erected.
Far be it them from us, who carry the names of Chriſtians to rejoyce at the ſufferings of our brethren, for this is murther; Let Roman Chriſtians teach Turks and Indians, and Maſſagets to be barbarous, let their mercies be cruel: for ſo would they have joyed if their Powder-Treaſon had ſped.
But as deare brethren let us put on the bowels of compaſſion and love and tenderneſſe.
Let not us rejoyce in the ruine of their perſons, that are executed for hainous prevarications of the Lawes of the kingdome, but rather guſh out rivers of waters for them that keep not the Law.
The puniſhment of ſin is the joy, but the deſtruction of the perſon of the ſinner is the griefe of all them that feare God.
The heart is a Principall in murther; for out of the heart cometh murther, and an evil eye to look upon it.
It proceedeth from a corrupt and cruel heart, when we paſſe by and regard not the afflictions of our brethren to relieve them, as the Samaritan did, but when we rejoyce over them as Edom here did, and make our ſelves merry with their ſins, or their puniſhments, our hearts are murtherers of our brethren; and when he cometh that will one day make inquiſition for blood, he will remember the complaint of the poore.
The God of our Salvation is called the God of mercies, and the father of all conſolation; If we be ſons of this Father, Be you mercifull as your heavenly Father is mercifull; love as brethren, comfort the heavy-hearted: ſtrengthen the weake, bring him that wandreth into the way, and let not thy brothers blood cry from the earth for vengeance againſt thee. There is vox ſanguinis, a voice of blood; and He that planted the eare, ſhall he not heare?
It covered the old world with waters, the earth is filled with cruelty, it was vox ſanguinis that cryed, and the heavens heard the earth, and the windowes of heaven opened, to let fall judgement and vengeance upon it.
The joy that the Jewes had at the death of Chriſt, what ſorrow hath it coſt them ever ſince? they have gone like Cain with a mark upon them, ſtigmatized and branded as murtherers, and they are ſcattered upon the face of the earth; 1600 yeers almoſt deportation have they endured; and who cries now, it is time for the Lord to have mercy upon Sion?
The author of the three converſions of England, writes a congratulatory Epiſtle to the Catholiques in England, rejoycing at the timely quiet death of Queen Elizabeth, in a full age, full of dayes and full of honour, and telleth them that they have as much cauſe of joy, as ever the Chriſtians had in the Primitive times for the death of the bloody and cruell Emperours.
This candle of the wicked was ſoon put out, for ere that Epiſtle could come to them, our gracious King was Proclaimed the heyre of her Crownes and of her Faith.
4. They are charged with the cruelty of the tongue, verſe 12.
Neither ſhouldeſt thou have ſpoken proudly in the day of their diſtreſſe.
This is another kind of breach of the Law, non occides thou ſhalt not kill; to ſpeak proudly, or as the Originall doth expreſſe it, to make the mouth great, or wide, againſt our brethren in their diſtreſſe.
For they animated the perſecutors of their brethren in the day of Ieruſalem, Pſa. 137.and ſaid raze raze it, even to the foundations thereof.
They opened their mouth wide in cruelty, or as Ezekiel ſpeaketh for them,
Moab and Seir did ſay, Behold the houſe of Iudah is like unto all the heathen. Ezek. 25 8i.e. God taketh no more care for them, then for any other people.
It is one of the provocations wherewith God was provoked againſt Edom;
Becauſe thou haſt ſayd theſe two Nations and theſe two Countries ſhall be mine, Ez. 35.10.and we will poſſeſſe it: though the Lord was there.
He accuſeth them of Anger and Envy againſt thoſe two Nations i.e. Iſrael and Judah; ſo called becauſe the Land was divided in Jeroboams time into two kingdomes.
Anger and envy, are by our Saviour declared to be murther, and the tongue is called by David a ſharp ſword, the poyſon of Aſpes is under their lips: it is the bow out of which they ſhoot for arrowes bitter words.
Thou haſt loved all the words that may do hurt, Verba be verbera.
Venite percutiamus eum lingua, Jer. 18.18. Jam. 3.5, 6.Come let us ſmite them with the tongue, ſaid the enemies of Jeremy; and Saint Iames ſaith there is ignis in Lingua, a fire in the Tongue; Behold how great a matter a little fire kindleth.
The tongue is a fire, a world of iniquity; ſo is the Tongue amongſt the Members, that it defileth the whole body, and it ſetteth on fire the courſe of nature, and it is ſet on fire of hell.
It is an un…uly evill full of deadly poyſon.
There is that ſpeaketh like the purcings of a Sword.
1. In their anger they ſpake cruelly,Pro. 12.18 inſtigating their enemies to deſtroy them.
2. In their pride they ſpake inſolently, expreſſing their inward joy at their ruine, by ſpeeches of ſcorne and diſdaine, and of triumph over them.
The Iewes are a fearefull example of this in their proceſſe againſt Chriſt, for they cruelly ſaid, Crucifie him, Crucifie him, not him but Barabbas.
If thou let him goe thou art not Caeſars friend.
And after tauntingly, when he was upon the Croſſe, to him, he ſaved others, let him ſave himſelfe; to his Father, Let him now ſave him, if he will have him.
Which how deare it coſt them, let their owne tongues repeat their judgement: Sanguis ejus ſuper nos, & filios noſtros, his blood be upon us, and upon our children; it was ſo ever ſince, and as God wrote the crueltie of Amaleck in a Book, and vowed never to forget.
So even unto this day, he remembreth what that Amalek did to Iſrael; the deſolation of their City, and Temple, the glory, and pride, and praiſe of the earth: their miſerable diſperſion to this day, is a certaine teſtimony of Gods unappeaſed diſpleaſure to them.
Sarah ſaw Iſhmael working; he doth not ſay ſhe heard him; peradventure it was but a ſcornfull or proud looke that ſhe obſerved; but it is underſtood that he ſcoffed him with ſome words of diſdaine, that he ſhould be the young-Maſter, and heire of the houſe.
And this provoked Sarah, to ſolicite his caſting out of the houſe; and the Apoſtle doth call it perſecution, and a kinde of murther.
Beloved, do you know? that curſing is murther? do you know that bitter and ſcornful ſlandring, which toucheth the good name of a brother, is murther? do you know that every word you ſpeake to animate and encourage any againſt a brother, is murther? do you know that thoſe reviling ſpeeches which anger venteth, in your common ſcoldings, and reproachfull railings one upon ano…her, and that ſecret and private whiſpers, wherewith you deprave one another be murther?
Saint Iames teacheth you,Jam. 4.11. That he that ſpeaketh evill of his brother, and judgeth his brother, ſpeaketh evill of the Law, and judgeth the Law;
That is, he declareth himſelfe to be above the Law, and takes upon him to judge; for he that judgeth the Law, and thinketh that the law of God doth not bind him to obedience, he is not a doer of the law but a judge.
Chriſt ſaith, he that ſaith to his brother, ſatue, thou foole, is obnoxious to hell fire.
Let us all judge our ſelves by this Law, and we ſhall finde, that we had need to take heed to our wayes, that we offend not with our tongue; it is no eaſie worke to governe the tongue, it asketh care, and caution; David himſelfe muſt take heed.
That was the leſſon Pambus found ſo hard, that it was enough to take up his whole life. And in our anger and fury we do little thinke upon it, that
By our words we ſhall he judged, by our words we ſhall be condemned; and if of every idle word we ſhall give an account to God, how much rather of every angry word, of every lying word, of every ſpightfull, and ſcornefull word, every cruell and bloudy word, of every prophane and blaſphemous word.
This is commonly the revenge of the poore, for when they have no other way to right themſelves againſt injuries, they fall to curſing and imprecations.
Saint Iames telleth you,Jam. 1, 26. If a man among you ſeems religious, and bridleth not his tongue, he deceiveth his owne heart, this mans religion is in vaine.
And againe,Jam. 3.2. If any man offend not in word, the ſame is a perfect man, and able to bridle the whole body.
It is a Maſter-peece …o …eene the tongue.
What man is he that deſireth life, and loveth many dayes, Pſa. 24.12 13.that he may ſee good? Keep thy tongue from evill.
But of all kind of evill ſpeaking againſt our brother, this ſinne of Edom, to ſharpen an enemie againſt our brother in the day of his ſorrow and diſtreſſe, this opening of the mouth wide againſt him to inſult over him in his calamity, is moſt barbarous and unchriſtian.
Yet I denie not but that God giveth matter of joy to his Church, when he deſtroyeth the enemies thereof, and it may be ſometimes lawfull to open our mouthes wide in the praiſe of God for the deſtruction of the ungodly; as I finde joy in the Campe of Iſrael for the devouring of proud and cruell Pharaoh and his Armies in the Rea-Sea.
Then Moſes taught them a Song, Exo 15.not only of thanksgiving unto God, but of inſultation over thoſe enemies, wherein they ſaid.
Pharaohs Chariots, and his Hoaſt hath he caſt into the Sea, his choſen Captaines alſo are drowned in the Red-Sea, The depths have covered them, he ſanke into the bottome as a ſtone.
The horſe and his Rider hath he throwne into the Sea.
This was the firſt Song, that we do read of in holy Scripture, the ancienteſt Song that is extant in the world upon record;
And therefore it is a Type of the jubilation of the Saints in heaven for the deſtruction of the Beaſt and it ſaid, that they.
Sing the Song of Moſes the ſervant of God; Rev. 15.3.for there was more cauſe of joy in the whole Church, for the fall of the Beaſt, then Iſrael had for the fall of King Pharaoh, for indeed that of Iſrael was but a type of this.
But Moſes was warrant enough for the one, and the ſame ſpirit which directed Moſes ſhall authorize the other.
Yet here is a dangerous way, and exceeding ſlippery, and wonderfull circumſpection muſt be uſed, and Davids caution. I ſaid I will take heed that I offend not in my tongue; for Chriſt hath put a duty upon us, which in his Evangelicall law to foreign & foreign to ſpeake well, and do well.
There is in the enemies with whom we have to doe a double oppoſition, which maketh a double quarrel.
1 They are oppoſite to God himſelfe when they oppugne the Church of God, or any member of that Church for Gods ſake, this is Gods quarrell.
2 When they perſonally violate the ſervants of God in life, goods, or good name, this is our quarrell, whether in paſſion the caſe be ours, or our brothers in compaſſion.
There is a double reſpect to be had to enemies,
1 As they are men.
2 As they are enemies.
This ground being layed, theſe concluſions do reſult concerning this point.
1 That no man ought to rejoyce at the ruine and deſtruction of a man, as he is a man; for this is a naturall tye that bindeth us one to another, and Religion doth not unbind the bonds of nature; rather it is religatio, and tyeth them much faſter.
The reaſon is, for though the Image of God in which man was created were much defaced in the fall of man, yet was it not wholly extinguiſhed, for the image of the Trinity is an indelible character, it cannot be wholly loſt, not in the reprobate, I may adde not in the damned, for even they alſo are the workmanſhip of God.
Therefore as they are the creatures of God, we do owe them love and pity, in honour of the Image of God in them, and ought not rejoyce to to ſee the blemiſhes of Gods Image.
So the Samaritane ſhewed kindneſſe to the Jew that fell among Theeves, although as the woman of Samaria ſaid, they converſe not together.
And ſo Jacob curſed the cruel furie of his ſonnes, for deſtroying the Shechemites, though Aliens from Iſrael, and uſurping their land.
And ſo God hating both the Moabite and the Edomite, yet he avenged the cauſe of them, againſt the King of Moab, ſaying,
For three tranſgreſſions of Moab, Amos 2.1.and for foure, I will not turne away the puniſhment thereof, becauſe he burnt the bones of the King of Edom into lime.
But I will ſend a fire upon Moab, and it ſhall devoure the Palaces of Kerioth.
And to go lower, when the rich man in hell-fire ſaw Abraham afar off, and beſought him for helpe, he anſwered him by that loving compellation; Son thou in thy life time, &c. hell would not take that from him but that he was Abrahams ſonne according to the fleſh.
And whilſt we live here we ought much rather to doe all offices of humanity to our enemies, becauſe they are men, and becauſe only God knoweth who are his, and they may be converted, and come into the Vineyard at the laſt houre.
2 As they are enemies;
1 We conſider them as Gods enemies, ſo we hate them, not their perſons, but their vices, for that as Auguſtine defineth, it is odium perfectum, a perfect hatred; and indeed it is the hatred that God beareth to his enemies; For the wrath of God from heaven is revealed againſt the unrighteouſneſſe and ungodlineſſe of men, not againſt their perſons, they are his workmanſhip, and carry his Image in ſome ſort, though much disfigured, but againſt the unrighteouſneſſe and ungodlineſſe of men, by which their perſons do ſtand obnoxious to his diſpleaſure.
And thus I find the Saints of God have inſulted over the wicked, as Iſrael over Pharaoh, and the Gileadites over the children of Ammon, Rom. 1.18.not rejoycing in the deſtruction of Gods creatures, but of Gods enemies, and wiſhing with Deborah and Bareck. So let all all thine enemies periſh O Lord.
This is no mo…e but an applauding of the judgment of God, and a celebration of his juſtice; and of this we have examples, both in the Militant, and in the Triumphant Church.
1 In the Militant; Babylon where the Iſrael of God were captives, and deſpightfully intreated, and where they hung up their Harpes, and were ſcornefully and ſarcaſmatically required to ſing one of the ſongs of Sion is thus inſulted over.
O daughter of Babylon, who art to be waſted, Rom. 1, 18happy ſhall he be that rewardeth thee as thou haſt ſerved us.
Happy ſhall he be, Pſa. 137.8.that taketh and daſheth thy little ones againſt the ſtones.
Lift ye up a Banner upon the high mountains, Iſa. 13 2.exalt the voice unto them, ſhake the hand.
I have commanded my ſanctified ones, Jer. 50.2.I have alſo called my mighty ones for my anger.
Declare ye among the Nations, and publiſh, and ſet up a Standard, publiſh, and conceale not; ſay Babylon is taken, Bel is confounded, Merodach is broken in peeces, &c.
In the triumphant Church.
Rejoice over her thou heaven, Rev. 18.20.And ye holy Apoſtles and Prophets, for God hath avenged yea on her.
Yet I will not conceale from you, that many learned expoſitors of the Revelation, do underſtand this Text of the Militant Church.
But no doubt the Saints judging the world in the laſt day do rejoyce againſt the world, in the execution of Gods juſt judgement upon them; for they are then entred into their maſters joy, and all teares are wiped from their eyes.
Thus then it is lawfull, when God hath executed his judgement upon his enemies for all the friends of God to inſult over them, and to lift up their voice and hand againſt them; for this is part of the puniſhment of Gods enemies, they that deſpiſe me ſhall be deſpiſed.
This is the laſt perpetuall ſhame that ſhall evermore continue upon them, the juſt reward of their bold preſumption, who durſt advance themſelves againſt God.
2. We muſt conſider the wicked as our enemies, and this way we muſt be tender how we inſult over them in this life, becauſe we do not know whether their deſtruction here be their full puniſhment or no.
1. Becauſe God ſometimes chaſteneth with temporall judgements, that he may forbeare eternall, and ſometimes he puniſheth rather ad dignam emendationem, then ad amandationem, and by that temporall puniſhment doth as by ſome ſharpe Phyſick reſtore them to health.
It is the voice of Gods Church,
Rejoyce not againſt me O mine enemy, Micha 7, 8when I fall, I ſhall ariſe; when I ſit in darkeneſſe, the Lord ſhall be a light unto me.
I will beare the indignation of the Lord becauſe I have ſinned againſt him.
2 Becauſe this opening of the mouth, and inſulting over the adverſities of men, is one of the practiſes of the ungodly; they uſe as David ſaith, to ſay, Where is now their God?
So inſolently did proud Senacherib inſult over the Cities that he had ſubdued.
Where is the King of Hamath,Iſa. 37.13. and of Arphad, and the King of the City of Sepharvaim, Heva and Iuah.
With them is the Chaire of the ſcornefull.
Rather ſhould we commit our cauſe to God, and comfort our ſelves in his juſtice, and ſay no more, when we ſuffer, then the ſon of Jeboida ſayd, when Joaſh for getting his fathers love to him, put him to death, The Lord looke upon it, and requite it.2 Chr. 24.22.
And when we ſee that God hath executed his judgement on out behalfe, let us give God the honour, due unto his equall juſtice, with joy therein.
Yet I love the example of Iſrael when in the cauſe of wrong, done in Benjamin to the Levite in his Concubine, they by Gods appointment deſtroyed the moſt of that Tribe, when they had ſo done,
The people came to the Houſe of God, and ahode there till even bef…re God, and lift up their voices and wept ſore.Jud. 21.2.
4. They are charged with cruelty of hands.
1. Invaſion of their Citie.
Ver. 13. Thou ſhouldeſt not have entred into the Gate of my people in the day of their calamity.
This Edom did, to behold the calamity of Iacob, not to helpe, but as it after followeth, to rob him; for the Idumeans joyned with the Caldeans in the Invaſion of the City, and were as they, and entred in by the gate with them.
It was a double calamity to Iſrael, to behold their brother Edom Confederates with their enemies, and Auxiliaries to them in their wars.
This bringeth Edom into the former charge of cruelty of combination, and maketh them equally culpable with the Caldeans, with whom they joyned in ſociety of warre againſt Iſrael.
2. Of direption of their goods.
Ver. 13. Neither ſhouldeſt thou have layed hand on their, ſubſtance in the day of their calamity.
This chargeth them with Theft againſt that Commandement, Thou ſhalt not ſteale; For not only ſecret ſtealth is therein forbidden, but all depraedation by violent and unjuſt war.
As a Pirat told Alexander, I am accounted a Pirate, becauſe I robbe in a ſmall Ship, but thou becauſe thou robbeſt in great Fleets art eſteemed a great Captaine.
Thom. Aquinas. Prohibentur nocumenta quae inferuntur factor; and it extendeth ſaith Borhanus, ad quam libet alienae rei uſurpationem.
And therefore when a company of pilling and pirting offenders, were carrying a Theiſe to the Gallowes, Demoſthenes ſaid, Parvum furem a majoribus duci, the leſſer Thiefe to be led by the greater.
This ſin is ſo neer bordering upon the ſinne of Murther, as ſometimes, and even in this caſe in my Text, it is both Theft and Murther too; for to take away life is Murther, and to take away the neceſſaries by which life is ſuſtained, is theft, and murther too, and therefore the Apocryphall Author of the Booke called Eccleſiaſticus avoucheth a Canonicall truth, ſaying, He that taketh away his neighbours living, ſlayeth him: and he that defraudeth the labourer of his hire is a blood ſhedder.Eccl. 34.22.
He gave the reaſon in the former Verſe.
The bread of the needy is their life, Ver. 2.he that defraudeth them thereof is a man of blood.
When Abraham heard that his brother Lot was taken Captive, Gen. 14.and that the foure Kings bad taken all the goods of Sodome and Gomorrah, and all their victuals:
He armed them of his owne houſhold, and ſet upon the enemie by night, and brought back all the goods; he reskued Lot, and his women and people.
Melchizedech bleſſed him therefore, and ſaid,
Bleſſed be the moſt high God, which hath delivered thine enemies into thine hand.
Here God puniſhed theft and prey; yet he that readeth the ſtory ſhall finde that the quarrell of the aſſailant was for rebellion againſt him.Ver. 4.
Twelve yeares they ſerved Chedarlaomer, but in the thirteenth they rebelled.
This fact of Abraham, thus bleſſed by Melchiſedech, thus proſpered by God himſelfe, doth declare the ſubjection of theſe Kingdomes to Chedarlaomer, to have been oppreſſion, and their Rebellion a juſt proſecution of their liberty; and therefore the war of Abraham a juſt war.
And God gave the robbed their goods againe.
The Law of God which ſaith, Non Furaberis, Thou ſhalt not ſteal, doth declare that there is meum & tuum, mine and thine, in the things of this world, and that God hath not left an Anabaptiſticall community of all thoſe things on earth, and a parity of intereſt in all men to all things; for then there would be no theft, ſeeing whatſoever any man did ſeaſe on was his own.
This was no new Hereſie, but a reviving of the old, of them that called themſelves Apoſtolici, mentioned by Saint Auguſtin, Haereſ 40.who in imitation of the Apoſtles, would have all things common.
True, that in thoſe beginnings of Chriſts Church, when the number of Chriſtians were yet but ſmall, it was a voluntary, not a compulſary communication of goods that was then, and for a ſmall time uſed, as a fortifying of themſelves againſt the common adverſary.
But there was no Law but of their own piety and charity that did impoſe this as a duty upon them; ſo that Ananias and Saphira were not puniſhed with ſudden death for detaining a part of the price of the field which they ſold, for they might have with-held all: but they were puniſhed for lying to the Holy Ghoſt, bringing but a part, and affirming that they brought all.
For Peter ſaith to Ananias, After it was ſold, Acts 5.4.was it not in thine own power?
Yet in that communication it was not lawfull for every man to take what he would;Acts 5 35. but the Apoſtles diſtributed to every one according to their need.
Surely if Edom and the Chaldeans had had as good right to the City of Jeruſalem, and to the goods therein as Iſrael had, God had not laid this for an evidence againſt Edom, that he laid hand on their ſubſtance.
God is Lord of all, and he hath given the earth to the ſons of men, yet not in common, nor in equall diſtribution.
Here the rich and poor meet together,Pro. 22.…. and the Lord is maker of them both.
The Apoſtle learnt how to abound, and how to want; and God giveth to the rich things neceſſary in poſſeſſion, as to owners thereof during his pleaſure; he giveth them things ſuperfluous, that their cup may run over to the relief of others, as to his ſtewards put in truſt, to ſee that their brethren want not.
And there be two vertues commended in holy Scripture which make men Proprietaries in the things of this world, that is,
Juſtitia qua ſuum cuique tribuis, Juſtice whereby thou giveſt to every one his own.
Miſericordia qua tuum, and merciemercy whereby thou giveſt of thine own.
The Uſe of this point is, Let every one know his own, and not lay hand on the ſubſtance of his brother;Eph 4 28. and let him that ſtole, ſteale no more, but let him labour, not all for himſelf, but that he may give to him that needeth: that the poore may grow up with him, as he did with Job, and that none periſh for want of meat and cloathing.
Godlineſſe muſt be joyned with contentment, the law doth not only bind the hand, non furaberis, thou ſhalt not ſteal; but it bindeth the heart too, non concupiſces, thou ſhalt not cover, not his houſe, not his ground, not his wife, not his ſervant, not any thing of his.
There be many wayes of theft, I am limited to that of violent taking away of our neighburs ſubſtance, for that only is here named and judged, and that is either directly by invaſion, or ſecretly practiſed by oppreſſion.
Oppreſſion like other ſins, putteth on the habit of vertue, and paſſeth for good husbandry; but all ſtopping of the Wels wherof Iſacc and his cattel ſhould drink, is oppreſſion and theft: and whatſoever is ſaved from the poor by it, is the treaſure of wickedneſſe: and the wiſe man telleth us,Prov. 10.2. The treaſures of wickednes profit nothing; we ſhall ſee it clearer when we come to Gods revenge upon Edom, for laying hand upon his brothers ſubſtance.
3, They are charged with inſidiation for life, Neither ſhouldeſt thou have ſtood in the croſſe-way to cut off thoſe that did eſcape.Verſe 14.
Edom divided himſelf againſt Iſrael, ſome entring the City to rob and ſpoyle their goods, and to deſtroy them that abode there, others attended without the City, to cut off them, who to ſave their lives did eſcape out of the City.
The Chaldeans that came from farre to invade Jeruſalem, were not ſo well acquainted with the wayes and paſſages for eſcape neere to the City, as the Edomites their brethren and neighbours were; therefore that cruell office they take upon them to declare their full malice to Iacob, and to make up a complete deſtruction.
The hiſtory of thoſe times, doth make this plaine.
And the City was broken up, 2 Reg. 25. v. 4.and all the men of warre fled by night, by the way of the gate, between two walls, which is by the Kings garden; now the Chaldees were againſt the City round about, and the King went the way toward the plain.
At that time the Edomite knowing the ſecret wayes, mingled himſelf with the Chaldees to cut off ſuch as eſcaped.
In this paſſage note,
Note 1 1. The miſerable calamity of warre, how it maketh deſolations, and filleth all places with blood; no ſafety from invaſion in the City, and none from inſidiation without the City.
1. When you hear of theſe things, thank God for the peace of the Common wealth in which you live, & reckon it amongſt the great bleſſings of God that you are borne in a time of peace, and live in peace every one under his own Vine, and under his own Fig-tree, every one enjoying the comforts of life without the noyſe of invaſion, no leading into captivity, and no complaining in our ſtreets.
2. Let us alſo think of the wofull calamity of that part of the Church wherein we have ſo great a part, ſo much of the beſt blood of this Land and Crown in danger of this cruelty; and if either our perſons or purſes, or our prayers to God may relieve them, let us not ſpare to comfort their diſtreſſes, as we would deſire in like extremity to be comforted our ſelves.
3. Let us learne to abhor the bloody religion of the ſcarlet Strumpet of Rome, that maintaineth and abetteth theſe quarrels, and kindleth thoſe coales in Chriſtendome, which threaten conflagration.
4. Let us obſerve all them that make contention, and move the hearts of their brethren to ſchiſme to alienate their affections from the peace of the Church; leſt this ſire which beginneth but amongſt thorns and brambles, enflame the Cedars of our Libanus.
Note 2 2. See the afflictions of Iudah and Ieruſalem, and ſearch the cauſe thereof.
Surely at the commandment of the Lord came this upon Judah,2 Reg. 24.3, 4. to remove them out of his ſight, for the ſins of Manaſſeh according to all that he did.
And alſo for the innocent blood that he ſhed (for he filled Jeruſalem with innocent blood) which the Lord would not pardon.
Have not we provoked the God of mercies to awake his juſtice againſt our Land? Did ever pride put on more formes of coſtly vanity, and ſhameleſſe diſguiſe, then our eyes behold?
Did drunkenneſſe ever waſte and conſume more of the neceſſaries of life which many poor Chriſtians want then now?
Were the Prophets and Miniſters of the Word, rebuking the vices of the times, leſſe hearkned to then in our dayes?
Was there ever a more curious ſearch into mens eſtates and lands, or more advantage taken, or more new inventions to get wealth, then we have heard of?
Was the Church at any time more rent with Schiſmes, and maymed by defections and ſeparations, and the faithfull Miniſters more oppoſed with contradictions, and depraved by unjuſt calumniations by thoſe that uſurp the appearance of great profeſſors then now?
Did knowledge ever ſwel and puffe men up more then now?
The times are foul, and the crimes thereof are clamorous; why then ſhould not we expect Iudahs puniſhment, that live in Iudahs ſins?
O ſin no more leſt ſome worſe evill fall on thee.
1. Let us break off theſe ſins by repentance, and ſeek the Lord whilſt he may be found, and ſeeing the light of his countenance ſhineth on us, let us walke worthy of this light.
2. Let us ſerve the Lord in fear, and pray to God that the thoughts of our heart, which are only evill continually, may be forgiven us.
3. Let us receive with meekneſſe the word of truth, and ſuffer it to be graffed in us, that we may bring forth no longer our owne ſins with the fruits of evill works, but the fruits of the word.
4. Let us pray that God would paſſe by our offences, and eſtabliſh us with grace, and pluck up ſin within us, that root of bitterneſſe which bringeth forth corrupt fruits of diſobedience, that God would continue upon us the light of his countenance.
5. Let us not flatter our ſelves and ſay, none of theſe things ſhall come upon us, becauſe we have ſo long enjoyed the favours of God; for Iudah, where God put his Sanctuary, and Sion where he made himſelf a dwelling, was not ſpared. The righteous Judge of the world is not ſuch a one as we, though he hold his peace a while; our provocations may make him whet his ſword, and prepare againſt us inſtruments of death.
Obſerve the cruelty of the Edomite, he not only joyneth in open hoſtility, but in ſecret inſidiation, to cut off all, root and branch all in a day; he is implacable.
Such is the hatred of the Romiſh Church to ours; did we not ſee it in the attempt in 88 for Invaſion and poſſeſſion? did we not ſee the heart of Antichriſt in the Powder Treaſon plotted to a perfect and full deſtruction.
Surely David had cauſe to pray to God, let me not fall into the hands of man?
This is further declared in the next circumſtance, Neither ſhouldeſt thou have delivered thoſe of his that remained in the day of diſtreſſe.
4 Depopulation.
For if any remained, whom neither the Invaſion had met with in the City, nor the inſidiation without, thoſe the Edomite found out, and delivered into the hands of their enemies.
Of thoſe ſome fell off to the enemy, others were carried away captives, others of the poorer ſort were left in the Land to ſerve the enemy there to be Vine-dreſſers, and Husbandmen.
This is called ſweeping with a Beſome, and wiping as one wipeth a diſh.
Two things do aggravate this cruelty of Edom: 1. againſt thy brother Iacob.
For a Turke to oppreſſe a Chriſtian, an Infidell a Believer, is but a treſpaſſe againſt humanity; for Hebrews to ſtrive, and one Chriſtian to afflict another, woundeth Religion alſo.
The Papiſt calleth himſelf a Chriſtian, and pretendeth great love to Chriſt; he is our unnaturall brother, and he caſteth us out by excommunication, he hateth us in our affliction: yet he ſaith, let the Lord be glorified.
But for us to wound and ſmite one another of us; Proteſtant againſt Proteſtant; this is ſeven ſpirits worſe then the former.
Brethren by Nation, brethren by Religion ſhould live as brethren by nature; live as brethren, and our father will be angry if we do not, and the God of peace will fight againſt us.
2. Another circumſtance of time is much urged, and it maketh weight; for when was Edom ſo bloudy? you ſhall ſee that in the time, and you will ſay with Solomon, that the mercies of the wicked are cruell.
Verſe 11. In the day that ſtrangers carried away captive his forces, and forreiners entred into his gates, and caſt lots upon Jeruſalem.
Ver. 12. In the day that thy brother became a ſtranger, in the day of their deſtruction, in the day of diſtreſſe.
Verſe 13. Thrice named in the day of their calamity.
Verſe 14. In the day of diſtreſſe.
1. Obſerve in this how their cruelty is aggravated by the time, the wofulleſt time that ever Ieruſalem had, called therefore the day of Ieruſalem; when all things conſpired to make their ſorrow full, then in the anguiſh and fit of their mortall diſeaſe, then did Edom arme, his eye, his tongue, his heart, his hand, and joyne all thoſe with the enemy againſt his brother.
2. Obſerve that God taketh notice not only what we do one againſt another; but when, for he will ſet theſe things in order before thee, for the God of merciemercy cannot abide cruelty.
To ſtrengthen the hand of affliction, and to put more weight to the burthens of them that be over-charged, this is bloody cruelty: as
To oppreſſe the poor is alwayes abominable to God, but to oppreſſe him in his tender and orphane infancie, or in his feeble and decrepid age doubleth the offence.
To hinder the willing labourer from his labour at all times, it is a crying ſin, and they are men of bloud that do ſo; but in times of dearth, or in times of his greateſt expenſe, to deprive him of his labour, or his pay, this God conſidereth, for he knoweth wherof we are al made; and he obſerveth our carriage towards one another of us.