A10338:174
The prophecy of Obadiah opened and applied in sundry learned and gracious sermons preached…The prophecie of Obadiah opened and applyed in sundry learned and gracious sermons preached…
The prophecy of Obadiah opened and applied in sundry learned and gracious sermons preached at All-Hallows and St Mary's in Oxford by that famous and judicious divine John Rainolds D. of Divinity and late president of Corp. Chr. Coll. Published for the honour and use of that famous University, and for the benefit of the churches of Christ abroad in the country, by W.H.The prophecie of Obadiah opened and applyed in sundry learned and gracious sermons preached at All-Hallowes and St Maries in Oxford by that famous and iudicious divine Iohn Rainolds D. of Divinity and late president of Corp. Chr. Coll. Published for the honour and vse of that famous Vniversity, and for the benefit of the churches of Christ abroad in the country, by W.H.
Oxford: printed by Joseph Barnes, 1613
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now seeing the judgement is one, where sin is one, let such take heed as possess the goods of the Church by their punishment, least that these goods so gotten, as a canker consume the rest. Woe to thee, saith the Prophet, that spoilest and was not sp•d! when tho• ceasest, thou also shalt be spoiled. Look with what measure we meat, with the sa•e measure, shall we be measured to. His iniquity is his own, and no other shall return upon his own head.
Now seeing the iudgement is one, where sinne is one, let such take heed as possesse the goods of the Church by their punishment, least that these goods so gotten, as a canker consume the rest. Woe to thee, saith the Prophet, that spoilest and was not sp•d! when tho• ceasest, thou also shalt be spoiled. Looke with what measure we meat, with the sa•e measure, shall we be measured to. His iniquitie is his owne, and no other shall returne vpon his owne head.
But here we must beware that we condemn not GODS punishment, if the punishment seem greater ⟨p. 114⟩than the offences in that they are to be punished continually, which have sinned but for a time, for the circumstances besides increase the greatness of the fault. I will stand but on one, which is the person against whom the offence is committed. It is of Babylon: give her double according to her sin. How agreeth this? Double punishment: and yet according to the sin. 1Forsooth because an offence against the godly is two fold greater, then that against another. Shimei cursed David: it had not been death towards another, but because it was against the Lords anointed, he was justly slain by Solomon. Now if the punishment of traitorous words against a temporal Prince rightfully deserve a temporal death, do not traitorous words against an eternal king deserve eternal punishment? Wherefore seeing they have offended the Majesty of him that is infinite, it is reason that their punishment should be in time infinite, that so some way the proportion may be answered.