Seventeen Sermons on Amos 3, Sermon 10
THE Tenth Lecture.
AMOS 3.8.
The Lion hath roared, who will not feare? the Lord God hath ſpoken, who can but propheſie?
IT was a thing too common with the Iſraelites, if their Prophets or Preachers did at any time ſpeake ſharply againſt their euill courſes, euermore to finde fault and quarrell them. What meane theſe men? Why doe they ſo farre vrge vsus? Why doe they not ſuffer vsus to be quiet? Will they euer prouoke the wrath of God againſt vsus? Sic enim ſolent homines: ſurely ſo worldlings vſe to doe. If Prophets, if Preachers be auſtere in their reprehenſions, they will command them to hold their peace, as you hauehave heard by occaſion of the twelfth verſe of the precedent Chapter. If Amos foretell Ieroboam, King of Iſrael, Amos 7.9.that the high places of Iſaack ſhall be deſolate, that the Sanctuaries of Iſrael ſhall be laid waſte; that Ieroboams houſe ſhall periſh with the ſword; there will be an Amaziah to forbid him to propheſie any more in Bethel, Amos 7.12.
If Hanani, the Seer, reproue King Aſa for not relying on the Lord his God, Aſa will be in a rage with him, and will put him in a priſon houſe, 2 Chron. 16.10.
If Micaiah foreſhew vntounto King Ahab the euill that ſhall befall him, the King will hate him for it, 1 King. 22.8. Zedechiah will ſmite him on the cheeke, verſ. 24. Amon the Gouernor will put him in priſon, and will feede him with bread of affliction and with water of affliction, verſ. 27. If Ieremiah foreſhew vntounto the Iewes their deſolation for their ſinnes, ſome will deuiſe deuices againſt him, and will ſmite him with the tongue, Ieremy 18.18. Some will ſmite him with the fiſt, and put him in the ſtocks, chap. 20.2. Some will apprehend him, threaten him with death, and arraigne him, chap. 26.8. Some will ſhut him vp in priſon, chap. 32.2. Some will let him downe with cords into a miry and dirty dungeon, chap. 38.6.
It is the lot of the Prophets of the Lord, the portion of his Preachers,Eſay 30.10. Leuit. 19.17. if they ſpeake not placentia, pleaſing and ſmooth words vntounto the people, but doe rebuke them and not ſuffer them to ſinne, it is their lot and portion neuer to hauehave want of enemies that ſhall make warre againſt them. This ill cuſtome in the people, Amos here finds fault with, and condemneth for vniuſt, ſaying, The Lion hath roared, &c. as if he had ſaid, You take me for your enemy, becauſe I foreſhew vntounto you the iudgements of God which ſhall light vponupon you, and therefore you contend, you chide, you quarrell with mee: but all in vaine; for I may not hold my peace. If I ſhould, the voice of God will of it ſelfe be terrible enough vntounto you. The euill whereof I tell you, proceedeth not ſo much from my mouth, as from the Mandate of God. Will I, nill I, I am conſtrained to obey my God. God he hath choſen me to be his Prophet, and hath put into my mouth what I ſpeake vntounto you. The Lion hath roared, and I cannot but feare: The Lord God hath ſpoken, and I muſt propheſie.
Thus hauehave you the ſcope and drift of our Prophet in the words I hauehave now read vntounto you. Wherein for my eaſier proceeding, may it pleaſe you to obſerue with me firſt a Similitude; ſecondly, the application thereof. The Similitude is from a Lion, the Application is to God. The Similitude in theſe words, The Lion hath roared, who will not feare? The Application in theſe, The Lord God hath ſpoken, who can but propheſie? Firſt, of the Similitude.
The Lion hath roared, who will not feare? Of all foure footed beaſts the Lion doth beare away the chiefe price. Hee is, ſaith Cyril, foreign, the ſtrongeſt of wild beaſts. This wild beaſt, the Lion, the King of beaſts, excelling all others in courage and ſtrength, full of fierceneſſe and violence, giuen to deſtroy and deuoure, is in holy Writ called by ſundry names according to his effects and properties. Sometime he is called foreign Labi, that is, hearty or couragious, Ioel 1.6. Sometime foreign Kephir, that is, lurking or couchant, abiding in couert places, Ezech. 19.3. Sometime foreign Schachal, that is, ramping and fierce of nature, Iob 10.16. Sometime foreign Lajiſch, that is, ſubduing his prey, Eſay 30.6. Here he is called foreign Arieh, that is, a plucker, a renter, a tearer: and ſo was he called in the fourth verſe of this Chapter. So many names hauehave the Hebrewes to call the Lion by, according to his ſeuerall properties.
The Lions voice is his roaring. The Lion foreign Schagg, hath roared. The word, as Dones ſonne of Labratus hath noted, is proper to the Lion, whoſe roaring is very ſhrill, dreadfull, and full of ire. No maruell then is it, if at his roaring all the beaſts of the foreſt doe tremble. That they doe ſo its acknowledged by Saint Baſil, in his ninth Homily vponupon the Hexameron, where he ſaith, that Nature hath beſtowed vponupon the Lion ſuch organs or inſtruments for his voice, that oftentimes beaſts farre ſwifter than the Lion, are taken, foreign, onelyonly by the roaring of the Lion. The like hath Saint Ambroſe in his Hexaëmeron, lib. 6. cap. 3. Naturally there is in the Lions voice ſuch a terrour, that many beaſts which might by their ſwiftneſſe eſcape the Lions aſſault, doe faint and fall downe before the Lion, aſtonied and ſtricken as it were with the hideouſneſſe of his roaring. The like hath Saint Cyril; the like R. Dauid; Lyra, and Carthuſian the like; as I ſhewed in my fourth Lecture vponupon this Chapter.
The Lion hath roared] He roareth before he hath his prey, when he hath it in purſuit, and after he hath gotten it.
Before he hath his prey he roareth. Pſal. 104.21. The Lions, the young and luſty Lions, roare after their prey, and ſeeke their meat from God. 1 Pet. 5.8. there is a Lion that roareth, ſeeking whom he may deuoure.
When he hath his prey in purſuit, he roareth. So roareth the rauening Lion, Rugientibus praeparatis ad eſcam.Pſal. 22.14. and ſo roare thoſe Lions ready to deuoure, Ecclus. 51 4.
Af…er he hath gotten his prey he roareth. Eſay 31.4. The young Lion roareth on his prey. And aboue in this Chapter, verſ. 4. Will a Lion roare in the foreſt when he hath no prey?
So, the Lion roareth before he hath his prey, when hee hath it in purſuit, and after he hath gotten it. But of all, his roaring is moſt terrible, when he is hungry and in the purſuit of his prey: albeit when he is deuouring his prey he roareth very terribly, as Bolducus in his Comment vponupon Iob, cap. 4. hath out of Ariſtotle, Plinie, and Aelian obſerued; making the Lion ſo roaring to be the expreſſe image of rauenous rich men and mighty oppreſſors.
Pierius Hieroglyph. lib. 1.From this fearefull roaring of the Lion, one of the foure Euangeliſts, Saint Marke is hieroglyphically figured by the image of a Lion, becauſe as a Lion in the wilderneſſe ſends forth a terrible voice, ſo S …t Marke in the beginning of his Goſpell, mightily thundereth out vocem clamantis in deſerto, the voice of one crying in the wilderneſſe. It is the obſeruation of Saint Ambroſe vponupon Luke, of Remigius vponupon Marke, and of Eucherius.
The Lion hath roared, who will not feare?] Frequent and familiar are the compariſons drawne from the Lion in holy Scripture. The Lion for his good properties is a ſymbole of good men, yea of Chriſt himſelfe; but for his bad, of bad men, yea of the Deuill. Habet Leo virtutem, habet & ſaeuitiam, ſaith Gregory, Moral. 5. cap. 17. The Lion hath courage, and he hath cruelty. For his courage he betokeneth Chriſt; for his cruelty the Deuill. So Auguſtine Serm. 46. de diuerſis: Chriſtus Leo propter fortitudinem, Diabolus propter feritatem: Chriſt and the Deuill may both be called Lions, Chriſt for his fortitude, the Deuill for his fierceneſſe.
Chriſt may be called a Lion, not onelyonly for his inuincible courage and fortitude, but alſo for his great might and power in defending his flocke from bodily and ſpirituall enemies: ſo is he the Lion of the Tribe of Iuda, Reuel. 5.5. that ſame victorious Lion, our true Shilo and Meſſias, who is Non minus helluo animarum ad illas ſaluandas, quàm Diabolus ad perdendas, as Salmeron ſpeaketh in his eighth Diſput. vponupon the firſt Epiſtle of Peter: Chriſt the Lion of the Tribe of Iuda, doth no leſſe greedily hunt after ſoules to ſaue them, than the Deuill doth to deſtroy them. Chriſt's a Lion.
So are Kings and mighty Princes that rule ouer others called Lions. Iudah is a Lions whelpe,—He ſtooped downe, he couched as a Lion, and as an old Lion; who ſhall rouſe him vp? Gen. 49.9. where Dauid, Salomon, and other Kings, that were lineally deſcended from the Tribe of Iudah, are compared to the roaring Lion, becauſe through the fame of their Empire, they were a terrour to many of their neighbour Nations. Kings and Princes are Lions.
EueryEvery godly perſon is a Lion. So ſaith the Holy Ghoſt, Prou. 28.1. The righteous are bold as a Lion. They are bold in all their afflictions, how great ſoeuer they be, and their boldneſſe is, not from any truſt in themſelues, but by the faith they hauehave in God: and they are bold as a Lion, fearing nothing. For as a Lion feareth no other beaſts, ſo the righteous feare not whatſoeuer croſſes may befall them. They know that all things worke together for good to them that louelove God: Rom. 8.28.they know that without the will of God, no ill can betide them: they know if they loſe this life, they ſhall finde a better: and for this cauſe in their greateſt extremities are they quiet in minde, euer giuing a fiat to the will of God; Gods will be done. The righteous man for his boldneſſe is a Lion.
The wicked man, eueryevery tyrant and violent oppreſſor is a Lion. A Lion for cruelty. Dauid auoucheth it, Pſal. 10.9, 10. He lyeth in wait ſecretly as a Lion in his denne, he lyeth in wait to catch the poore, he doth catch the poore when he draweth him into his net. Hee coucheth and humbleth himſelfe that the poore may fall by his authority. So the wicked man for his cruelty is a Lion.
So Nero, tyrannizing and oppreſſing Nero; Nero, that was the bloudy perſecutor of the Chriſtians in the infancy of the Church, is called a Lion, 1 Tim. 4.17. I was deliuered, ſaith Paul, from the mouth of the Lion. Its no doubt, ſaith Iuſtinian, but that Paul pointeth at the cruelty and immanity of Nero. The like Metaphore I meet with, Prou. 28.15. As a roaring Lion, ſo is a wicked ruler ouer the poore people. Its plaine, EueryEvery tyrant and violent oppreſſor is a Lion.
And the Deuill himſelfe is a Lion. You know Saint Peter ſtiles him ſo, 1 Epiſt. chap. 5.8. Your aduerſary the Deuill as a roaring Lion, walketh about ſeeking whom hee may deuoure. For as the Lion delighteth in bloud, gapeth ouer his prey, and roareth hideouſly: ſo doth the Deuill; than whom, ſaith Fen-ardentius, Nihil truculentius, nihil tetrius, nihil terribilius, nihil infeſtius hominibus; There is nothing more fierce, more cruell, more ſpightfull, more malicious againſt men, than the Deuill is. He thirſteth after the bloud of men, to ſpill it; he gapeth ouer the ſoules of men, to deuoure them, hee is a roaring Lion.
Thus hauehave you heard, that the Lion, for ſome properties of his is a ſymbole of good men, yea, and of Chriſt himſelfe; and for ſome a ſymbole of bad men, yea and of the Deuill himſelfe.
Now the Lion in my Text is God; and that he is ſo, it is the ioint agreement of Expoſitors.
VponUpon thoſe words of Daniel 6.22. My God hath ſent his Angell, and hath ſhut the Lions mouthes, in Midras tehilim in the Hebrew expoſition of the Pſalmes, at the 64. Pſalme, there is a remarkable ſentence for our preſent purpoſe, Venit Leo, & liberauit Leonem de ore Leonis: A Lion came and deliuered a Lion from the mouth of a Lion. Venit Leo, a Lion came; this Lion is God, holy and bleſſed, as it is ſaid in the third of Amos, Leo rugijt, the Lion hath roared, who will not feare? the Lord God hath ſpoken, who will not propheſie? A Lion came, Et liberauit leonem, and he deliuered a Lion, this other Lion is Daniel, who came from Iudah, as it is ſaid, Gen. 49. Catulus Leonis Iudah, Iudah is a Lions whelpe. A Lion came and deliuered a Lion, de ore Leonis, from the mouth of a Lion: this third Lion is Nabuchodonoſor, as its ſaid, Ierem. 4. Aſcendit Leo de cubili ſuo; the Lion is come vp from his thicket. By this expoſition of the Hebrewes the Lion in my Text is God.
So is he in the vnderſtanding of Saint Hierome; ſo Lyranus takes him to be; ſo doth Hugo de S. Charo; ſo doth Dionyſius Carthuſianus; ſo manyaRab. Dauid Cyril. others; moſt of thebPet. à Figueir. Caluinus. Gualterus. Oecolampadius. Brentius. Oſiander. Pappus, &c. moderne. The Gloſſator ſaith, that becauſe Amos, whilſt he liued a ſhepheards life ſtood in feare of the Lion, therefore he here compareth the feare of the Lord to the roaring of the Lion.
I am not ignorant, that ſome by this roaring in my Text doe vnderſtand the Deuill, and by the Lord God here ſpeaking Chriſt our Sauiour; that, as the Deuill is heard of the reprobate to their condemnation, ſo Chriſt is heard of the Elect to their ſaluation. But this opinion being ſingular, I paſſe it by, and following the current of Interpreters, doe take this roaring Lion here to betoken God, to this ſenſe: If at the roaring of the Lion all the beaſts of the foreſt doe tremble; how much more ſhall men tremble if God roare againſt them by his Prophets? The ſtouteſt courage of man, Maſcula virtus, the manlieſt proweſſe vponupon the earth, when it hath girded vp her loines with ſtrength, and deckt it ſelfe with greateſt glory, what can it auaile where the fortitude of God is ſet againſt it? Pitchers that are faſhioned of clay, how is it poſſible they ſhould not breake and fall aſunder, if euer they come to encounter the braſſe of Gods vnſpeakable Maieſty? The Lion hath roared, who will not feare? The Lord God hath ſpoken, and commanded vsus to cry aloud, and ſpare not, to lift vp our voices like trumpets, and to ſhew his people their tranſgreſſions, who dares be ſilent?
And thus f…om the ſimilitude, the Lion roaring, I am come to the application thereof, God ſpeaking: The Lord God hath ſpoken, who can but propheſie? Wherein I note, duplicate page duplicate page
1 Who ſpeaketh.
2 How he ſpeaketh.
3 What is the ſequell of his ſpeech.
He that ſpeaketh is the Lord God.
He ſpeaketh after diuers manners.
And if he ſpeake, man muſt propheſie.
The Lord God hath ſpoken, who can but propheſie?
The Lord God! He is Adonai Iehouih. They are the very names wherewith God was named in the precedent verſe; and were there diſcourſed vponupon at large. I will not now trouble you with any tedious repetition of what was then deliuered. OnelyOnly be pleaſed to remember, that the firſt of theſe two names, Adonai, betokeneth the Maieſty of God, his ſuſtentation of all things, and his dominion ouer all: the ſecond, Iehouih, his eſſence, his exiſting or being. The firſt, Adonai, is with Caluin, Oecolampadius, and Brentius, Dominator, ruler or Gouernour; with the reſt, its Dominus, Lord. The ſecond Iehouih, is retained by Iunius; its Iehouah with Caluin, Mercer, and Vatablus; with the reſt, its Deus, God.
The firſt, Adonai, Ruler, Gouernour, or Lord, putteth vsus in minde that God alone is abſolutely Lord, Ruler, and Gouernour of all things; yea, and our Lord. Our Lord, not onelyonly by the common right of creation; for thereby he is the Lord of all created things in Heauen and Earth, yea and of the very Deuils. Nor is he our Lord onelyonly by the right of his vniuerſall prouidence, or gouernment; for thereby he ruleth ouer ſinne and death, and ſets them bounds. But our Lord he is by the right of redemption; Tit. 2.14.for thereby he hath made vsus, through Chriſt, a peculiar people vntounto himſelfe, zealous of good workes. Such is the vſe of this firſt name, Adonai.
The ſecond, Iehouih, or Iehouah, which we now tranſlate God, may be our remembrancer, that of himſelfe, and by himſelfeaReuel. 1.4. & 16.5. he euer was, is, and ſhall be; that of him all creatures hauehave theirbAct. 17.28. Rom. 11.36. being; and that he giueth a reall being to all his promiſes and threats. This ſame Iehouah, Adonai, Iehouih, God Almighty, is he that ſpeaketh.
But how ſpeaketh He? How to men; himſelfe being incorporeall, without the inſtruments of ſpeech?
Firſt, God ſpeaketh vntounto men, either by himſelfe immediatly, or by ſome meſſenger. This meſſenger is either an Angell, or a man. If a man, then is he either a Prophet, or a Prieſt; the Prieſt, Exod. 28.30.that hath in the breſt-plate of iudgemement the Vrim and the Thummim.
Againe, God ſpeaketh vntounto men by a voice, either ſenſible or ſpirituall; if with a ſenſible voice, then he ſtriketh the outward eares; if with a ſpirituall, then the inward: as well the left eare, which is the Phantaſie, as the right, which is the Vnderſtanding.
Thirdly, God ſpeaketh vntounto men, either ſleeping or waking. So Serarius Quaeſt. 1. in cap. 1. Ioſhuae.
What the ancient Fathers hauehave thought of this point touching God his ſpeaking vntounto man, I hauehave long ſince deliuered out of this place in my third Lecture vponupon the firſt Chapter of this Prophecie. What was Saint Baſils opinion, what Saint Auguſtines, what Saint Gregories, you then heard.
Later Writers hauehave reduced all the ſpeakings of God to two heads; Deeds and Words.
Chriſtophorus à Caſtro vponupon the firſt of Zachary, Et factis loquitur Deus & verbis, God ſpeaketh both by Deeds and by words. Franciſcus Ribera vponupon the ſame Chapter, Deus ita rebus, vt verbis loquitur; God ſpeaketh as well by things as by words.
A learned and a very orthodox Diuine, Dauid Pareus, in his Commentary vponupon Geneſis at the third Chapter, well liking of Saint Gregories opinion, thus reſolueth vponupon the point: God ſpeaketh either by himſelfe, or by ſome Angelicall creature.
By himſelfe God ſpeaketh, when by the ſole force of internall inſpiration the heart is opened: or God ſpeaketh by himſelfe, when the heart is taught concerning the word of God, without words or ſyllables. This ſpeech of God is ſine ſtrepitu ſermo, a ſpeech without any noiſe. It pierceth our eares, and yet hath no ſound. Such was the ſpeech of God vntounto the Apoſtles, at what time they were filled with the Holy Ghost, Act. 2.2. Suddenly there came a ſound from Heauen, as of a ruſhing mightie wind, and it fill…d all the houſe, where they were ſitting: and there appeared vntounto them clouen tongues, like as of fire, and it ſate vponupon each of them. Per ignem quidem Dominus apparuit, ſed per ſemet ipſum locutionem interius fecit: By the fire indeed God appeared but by himſelfe he ſpake in ſecret, within, to the heart of the Apoſtles Neither was that fire God, nor was that ſound God, but God by thoſe outward things, the fire and the ſound, Expreſſit hoc, quod interiùs geſſit, hee ſhewed what he did within, and that he ſpake to the heart. Thoſe outward things, the fire and the ſound, were only for ſignification, to ſhew that the Apoſtles hearts were taught by an inuiſible fire, and a voice without a ſound. Foris fuit ignis, qui apparuit, ſed intùs, qui ſcientiam dedit: the fire, that appear'd, was without; but the fire that gaue them knowledge, was within. So may you iudge of the ſound: the ſound that was heard was without; but the ſound that ſmote their hearts, was within. So Gods ſpeech, is a ſpeech to the heart without words, without a ſound.
Such was that ſpeech to Philip, Act. 8.29. Goe neere, and ioyne thy ſelfe to yonder Chariot. It was the Spirit ſaid ſo to Philip. Bede expounds it of inward ſpeech. In corde ſpiritus Philippo loquebatur, The Spirit ſaid to Philip in his heart. The Spirit of God may then be ſaid to ſpeake vntounto vsus, when by a ſecret or hidden power, it intimateth vntounto our hearts, what we are to doe. The Spirit ſaid vntounto Philip, that is, Philip was by the Spirit of God inwardly moued to draw neere, and ioyne himſelfe to the Chariot, wherein that Aethiopian Eunuch ſate reading the Propheſie of Eſay.
A like ſpeech was that to Peter, Act. 10.19. Behold three men ſeeke thee. It was the Spirit ſaid ſo to Peter. And here Bede, In mente haec ab ſpiritu, non in aure carnis audiuit: Peter heard theſe words from the Spirit, in mente, in his vnderſtanding, non in aure carnis, not by his fleſhly eare. The Spirit ſaid vntounto Peter, that is, Peter was by the Spirit of God inwardly moued to depart from Ioppa, and goe to Caeſarea to preach to the Gentiles, to Cornelius and his company.
From this inward ſpeaking of God by his holy Spirit in the hearts of men without either words or ſound, we may note thus much for our preſent comfort, that whenſoeuer wee are inwardly moued, and doe feele our hearts touched with an earneſt deſire, either to offer vp our priuate requeſts to God, or to come to the place of publike prayer, or to heare the preaching of the word, or to receiue the bleſſed Sacrament of the Euchariſt, or to doe any good worke, we may be aſſured, that God by his holy Spirit, God by himſelfe ſpeaketh vntounto vsus.
Thus you ſee, how God ſpeaketh vntounto vsus by himſelfe. Hee ſpeaketh vntounto vsus alſo by his creatures. By his creatures Angelicall, and others. And he doth it after diuers manners.
1 Verbis, by words. By words only; as when nothing is ſeene, but a voice onelyonly is heard: as Ioh. 12.28. When Chriſt prayed, Father glorifie thy name, immediatly there came a voice from Heauen, ſaying, I hauehave both glorified it, and will glorifie it againe. Here was Vox Patris, the voice of God the Father, yet miniſterio Angelorum formata, it was formed by the miniſtery of Angels.
2 God ſpeaketh Rebus, by things; By things onelyonly, as when no vo…ce is heard, but ſome thing onelyonly is obiected to the ſenſes. An example of this kind of Gods ſpeaking is that viſion of Ezechiel, chap. 1.4. He ſaw a whirle-wind come out of the North, with a great cloud, and a fire infolding it ſelfe; and in the middeſt of the fire the colour of Amber. All this he ſaw; but here is no mention of any voice at all. And yet the Prophet ſaith, Omninò fuit verbum Iehouae ad Ezechielem; the Word of the Lord came expreſly vntounto Ezechiel. The word of the Lord came, and I looked, and behold a whirlewind. Here was res ſine verbo, a thing but no voice.
3 God ſpeaketh Verbis ſimul & rebus, both by words and things: as when there is both a voice heard, and alſo ſome thing obiected to the ſenſes. So He ſpake to Adam preſently after his fall▪ when he heard the voice of God walking in the Garden, and ſaying, Adam where art thou? Gen. 3.8.
4 God ſpeaketh, Imaginibus cordis oculis extenſis, by ſome images, ſhapes, or ſemblances exhibited to our inward eyes, the eyes of our hearts. So Iacob in his dreame ſaw a ladder ſet vponupon the earth, the top whereof reached to Heauen, and the Angels of God aſcended and deſcended on it, Gen. 28.12. So Peter in a trance ſaw Heauen opened, and a certaine veſſell deſcending vntounto him, as it had beene a great ſheet knit at the foure corners, and let downe to the earth, wherein were all manner of foure footed beaſts of the earth, and wild beaſts, and creeping things, and fowles of the aire, Act. 10.10. So Paul in a viſion in the night ſaw a man of Macedonia ſtanding by him, and praying his helpe: Come ouer into Macedonia, and helpe vsus, Act. 16.9.
5 God ſpeaketh imaginibus & ante corporeos oculos ad tempus ex aëre aſſumptis; he ſpeaketh by ſome images, ſhapes, or ſemblances, for a time aſſumed from the aire, and exhibited to our bodily eies. So he ſpake to Abraham in the plaines of Mamre, Gen. 18.2. Three men, ſaith the Text, ſtood by Abraham; yet were they not three men that ſtood by him, but three Angels in the ſhape of men, with true bodies for the time; palpable and tractable bodies for the time. One of the three more eminent than the reſt, to whom Abraham did reuerence aboue the reſt, with whom he talked, calling him Lord, verſ. 3. who is alſo called Iehouah, verſ. 17. was Chriſt the ſecond perſon in the Trinity. And ſo God ſpake vntounto Lot, by Angels in the likeneſſe of men, Gen. 19. Two Angels they were, verſ. 1. Men they are called, verſ. 10. Angels, and yet men. Angels in nature, and men in their habit. By them God ſpake to Lot of the deſtruction of Sodome.
6 God ſpeaketh Coeleſtibus ſubſtantijs, by celeſtiall ſubſtances. By Celeſtiall ſubſtances I meane not onelyonly the Heauens with the workes therein, but alſo the two ſuperiour elements, the fire and the aire. So at the Baptiſme of Chriſt, De nube vox ſonuit, a voice was heard out of a cloud, as it was alſo at his transfiguration vponupon the mount, This is my beloued ſonne in whom I am well pleaſed.
7 God ſpeaketh terrenis ſubſtantijs, by terreſtriall ſubſtances. So to reproue the dulneſſe of Balaam, In ore Aſinae humana verba formauit, he enabled Balaams owne Aſſe to ſpeake, Num. 22.28. Saint Peter, 2 Ep. 2.16. thus deliuers it; The dumbe beaſt ſpeaking with mans voice forbade the madneſſe of the Prophet.
Once more, God ſpeaketh ſimul & terrenis, & coeleſtibus ſubſtantijs, both by terreſtriall and celeſtiall ſubſtances: as when he ſpake to Moſes in a flame of fire out of the middeſt of a buſh, Exod. 3.2.4. The fire I call the celeſtiall, the buſh the terreſtriall ſubſtance.
Laſt of all, God ſpeaketh by his Angels, when Secretâ eorum praeſentiâ, by a ſecret preſence of theirs he infuſeth the power of his influence to the hearts of men: and thus may you vnderſtand that, Zach. 1.9. Angelus qui loquebatur in me, the Angell of the Lord that ſpake in me ſaid vntounto me. The Angell that ſpake in me, to my heart.
And thus you ſee, how God of old at ſundry times and in diuers manners did ſpeake to man. He ſpake either by himſelfe, or by his Creatures. By his Creatures many waies: ſometimes by words, ſometimes by things, ſometimes by both words and things; ſometimes by ſhapes exhibited to the eyes of the heart, ſometimes by apparitions to the eyes of the body; ſometime by celeſtiall ſubſtances, ſometimes by terreſtriall, ſometimes by both celeſtiall and terreſtriall: and laſt of all, by ſome ſecret preſence of an Angell within man to the heart of man.
Thus from time to time hath God beene vſed to ſpeake. Now followeth the ſequell of his ſpeech, Quis non prophetabit? Who can but propheſie? If the Lord God hath ſpoken, frendens quaſi Leunculus, grinding his teeth as a luſty young Lion, againſt his people euen ready to be deuoured, Quis non prophetabit? What Prophet is there that dares containe himſelfe from propheſying? that dares keepe ſilence from denouncing the reuengefull threats of God? The Lord God hath ſpoken, Quis non prophetabit? Who will not propheſie?
Who will not? Anſelmus Laudunenſis, the Author of the Interlineary Gloſſe, ſaith, Pauci viri ſunt, few ſuch men there are: Hugo Cardinalis; Nullus, vel rarus eſt; There is not a man, or ſcarſe a man that dares hold his peace, if God bid him propheſie.
Moſes may goe about to excuſe himſelfe, that hee bee not ſent to Pharaoh; Exod. 4.10.O my Lord, I am not eloquent, but am ſlow of ſpeech, and of a ſlow tongue; I pray thee ſend ſome other; but his excuſes will not be receiued.
Eſay 6.5.Eſay may complaine, Woe is me, I am vndone, becauſe I am a man of polluted lips: yet ſo he cannot put off his commiſſion.
Ier…m. 1.6, 7.Ieremy may cry out, Ah, Lord God, behold I cannot ſpeake, for I am a childe. Yet muſt he follow his calling. Say not, ſaith the Lord, I am a childe; for thou ſhalt goe to all that I ſhall ſend thee, and whatſoeuer I command thee, thou ſhalt ſpeake.
Ezech. 3.7.Ezechiel is ſent vntounto a people ſtiffe of forehead, and hard of heart, a people that would not hearken vntounto him, by whom he might well feare to loſe his life: yet might he not withdraw himſelfe. Behold, ſaith the Lord, I hauehave made thy face ſtrong againſt their faces, and thy forehead ſtrong againſt their foreheads. As an Adamant harder than flint hauehave I made thy forehead. Feare them not, neither be diſmaied at their lookes, though they be a rebellious houſe.
Amos 7.14.Amos, this our Amos, now our Prophet Amos, once no Prophet, nor a Prophets ſonne, but an heardman, and a gatherer of Sycomore fruit, taken by the Lord, as he was following the flocke, receiues his commiſſion from the Lord; Goe, Propheſie vntounto my people Iſrael. So he goeth, and propheſieth.
The Lord God hath ſpoken, who can but propheſie?
Who can but propheſie? The obſeruation is, The office of propheſying when God enioyneth it, is not to be declined.
The propoſition holds true, as well of the Prophets of the New Teſtament, as of the Old. The Prophets of the New Teſtament are the Miniſters thereof: who though they hauehave not the gift of prediction, to foretell things to come, yet are they called Prophets, Mat. 10.41. He that receiueth a Prophet in the name of a Prophet, ſhall receiue a Prophets reward.
Prophets they are called.
Firſt, becauſe their function, ſacred and Eccleſiaſticall, is in place and ſtead of the Propheticall office of the Old Teſtament.
Secondly, becauſe their office is to expound and interpret the writings of the Prophets.
Thirdly, becauſe they are to preach what is written in the Scriptures of the Prophets, of the day of iudgement, of the rewards of good men, and of the torments prepared for the wicked in the life to come. Of ſuch Prophets ſpeaketh Gregory 2. part. Paſtoralis Curae cap. 4. Prophetae in ſacro eloquio nonnunquam Doctores vocantur, qui dum fugitiua eſſe praeſentia indicant, quae futura ſunt manifeſtant. Doctors or teachers are oftentimes in holy language called Prophets, becauſe while they declare things preſent to be fugitiue and tranſitory, they doe manifeſt the things that are to come. Thus are Doctors or Teachers, the Miniſters of the New Teſtament, Prophets in their kind; and the obſeruation euen now made concerning the office of propheſying reacheth them.
The office of the Miniſtery of the Word, when God ſendeth, is not to be declined.
Its not to be declined. He that hath once begunne to runne in this race, muſt runne on with perſeuerance, euen vntounto the end. He that hath put his hand to this Plough, may not looke backe, leſt he proue vnfit for the Kingdome of God.Luk. 9.62. In this race and courſe of life we are to contend and ſtriue with the whole earth. Though we be deſpiſed, deſpighted, hated, curſed of eueryevery man, becauſe we preach what the Lord hath bidden vsus, and proclaime his vengeance againſt ſinners, yet will we not be diſcouraged. Our hand againſt eueryevery man, and eueryevery mans hand againſt vsus: Our tongue againſt eueryevery vice, and eueryevery tongue walketh & rangeth at liberty through our actions. The Diſciple is not aboue his Maſter, Math. 10.24.nor the Seruant aboue his Lord. If our Maſter and Lord, Chriſt Ieſus, hauehave ſuffered ſuch things, we his Diſciples and ſeruants muſt poſſeſſe our ſoules in patience. If wee bee thought too clamorous againſt the diſorders of common life, if too buſie, if too ſeuere in ſtriking at offences; forgiue vsus this fault. A neceſſity is laid vponupon vsus: The Lord God hath ſpoken, and wee cannot but propheſie.
Is a neceſſity laid vponupon vsus? Thats not all. For a Woe is due vntounto vsus if we preach not. Vae mihi, ſaith Paul, 1 Cor. 9.16. Woe is mee if I preach not the Goſpell. If I preach not the Goſpell! What then ſhall become of the Law? Wee muſt preach both, as the Goſpell ſo the Law. As wee are to publiſh the tidings of ioy to thoſe that reioyce in our meſſage, ſo are wee to denounce the terrors of iudgement to thoſe that contemne it. As wee are to preach liberty to captiues, ſo are wee to threaten captiuity to libertines. As wee are to pipe to thoſe that will dance after vsus, ſo are wee to ſound a trumpet of warre to thoſe that will reſiſt vsus. As we are to build an Arke for thoſe that will bee ſaued, ſo are we to powre out a floud of maledictions againſt thoſe that will bee damned. Finally, as wee are to open the doores to thoſe that knocke and are penitent, ſo are wee to ſtand in the doores with a flaming ſword in our mouthes, againſt thoſe that are obſtinate.
Thus you ſee a neceſſity is laid vponupon vsus to preach vntounto you; to preach not the Goſpell onelyonly, but the Law too. Yet is not this neceſſity, neceſſitas coactionis, a neceſſity of coaction, conſtraint or compulſion, but neceſſitas obligationis & mandati diuini, a neceſſity of obligation and diuine Commandement. It is our vocation and conſcience that impoſeth this neceſſity vponupon vsus. If then we preach vntounto you, wee hauehave not whereof to glory or boaſt our ſelues. For we doe no more than we are of duty to doe. Now if we of duty preach vntounto you, then are you of duty likewiſe to heare vsus: and a neceſſity of hearing is laid vponupon you: I ſay not, a neceſſity of coaction, conſtraint or compulſion, but a neceſſity of obligation and diuine Commandement. A neceſſity is laid vponupon you to heare the word of God, God commandeth you to heare it. And Vae vobis, Woe vntounto you if you refuſe to heare it. Yet when you heare, take heed how you heare.
Quid juvat auditus verbi, ſi non datur vſus? What aduantage is it to you to heare the Word of God, if you make no good vſe thereof? Ideo audis, vt agas. Therefore you heare, that you may put in practiſe what you heare. Sweetly Saint Auguſtine vponupon Pſal. 104. Valdè malè digerit is, qui bene audit, & non bene operatur: Surely he very ill digeſteth, that heareth well, and workes not well.
Now gracious Father, we moſt humbly beſeech thee to open our hearts, and to vnlocke the eares of our vnderſtanding, that whether we preach, or heare thy Word, wee may preach it and heare it profitably, that we may obſerue, learne, and embrace ſuch things as are neceſſary to the confirming of our weake faith, and the amendment of our ſinfull liues. Amen.