Seventeen Sermons on Amos 3, Sermon 15
THE Fifteenth Lecture.
AMOS 3.13, 14, 15.
Heare yee and teſtifie in the houſe of Iacob, ſaith the Lord God, the God of hoſts.
That in the day, that I ſhall viſit the tranſgreſſions of Iſrael vponupon him, I will alſo viſit the Altars of Bethel, and the hornes of the Altar ſhall be cut off, and fall to the ground.
And I will ſmite the winter houſe with the ſummer houſe; and the houſes of Iuory ſhall periſh, and the great houſes ſhall hauehave an end, ſaith the Lord.
THe words of the Lord are iuſt, by whom ſoeuer they are vttered: and the authority of the holy Spirit is wonderfull, by whomſoeuer he ſpeaketh. Non minùs de ore paſtoris, quam de ore Imperatoris pertonat: he thundereth, or he ſpeaketh with as much Maieſtie from the mouth of a ſhepherd, as from the mouth of an Emperour. Amos our Prophet, is this ſhepherd from whom the holy Spirit here thundereth. Before he came with a proclamation to the palaces of Aſhdod, and to the palaces of the Land of Aegypt. Now he comes with a Conteſtation to the houſe of Iacob. Hereafter you may heare his meſſage to the King of Baſhan, that are in the mountaines of Samaria, Chap. 4.1. If Amos had from a ſhepherd beene aduanced to the Maieſtie of a King, as Dauid was, what could we wiſh ſhould hauehave beene added to the greater maieſtie of his elocution? The conteſtation is the thing whereupon I ſhall at this time principally inſiſt.
The words are a Proſopopaeia: the Almighty is brought in, calling vponupon his Prieſts and Prophets to giuegive eare vntounto him, and to beare witneſſe of the calamities which he was purpoſed to lay vponupon the houſe of Iacob: that when he ſhould puniſh them for their euill deeds, he would viſit their Temple, and proudeſt buildings with deſolation.
The parts are two:
One is a mandate for a Contestation, or Testification.
The other is the matter to be testified. That verſ. 13. This verſ. 14, 15.
For the firſt, theſe particulars may be obſerued:
1. Who it is that giues the mandate? It is he that beſt may doe it, Euen the Lord. The Lord God, the God of Hosts.
2. To whom he giues it: Sacerdotibus, & Prophetis, to his Prieſts and Prophets: for to them is this by an Apostrophe directed.
3. How he giues it; thus, Audite & contestamini, Heare and teſtifie.
4. The place where this teſtification is to be made, In domo Iacob, In the houſe of Iacob.
Heare yee, and teſtifie in the houſe of Iacob, ſaith the Lord God, the God of Hoſts, Verſ. 13.
In the other part, which is of the matter to be teſtified, wee may obſerue,
1. That God is fully reſolued to puniſh Iſrael for ſinne: A day there is wherein the Lord will viſit the tranſgreſſion of Iſrael vponupon him, Verſ. 14.
2. That this puniſhment, ſo reſolued vponupon by the Lord, ſhall reach vntounto their holieſt places, to their houſes of Religion, to duplicate page duplicate page their Altars in Bethel: the hornes of the Altar ſhall be cut off, and fall to the ground, verſ. 14.
3. That this puniſhment ſhall extend to the palaces, the chiefeſt places of their habitation, euen to their demolition and ruine. The winter-houſe ſhall be ſmitten, ſo ſhall the ſummer-houſe: the houſes of Iuory ſhall periſh, and the great houſes ſhall hauehave an end, verſ. 15.
4. The ſeale and aſſurance of all, and that we hauehave in the end of thi… Chapter, in two words, ſaith the Lord.
In the day that I ſhall viſit the tranſgreſſions of Iſrael vponupon him, I will alſo viſit the Altars of Bethel, and the hornes of the Altar ſhall be cut off, and fall to the ground.
And I will ſmite the winter-houſe with the ſummer-houſe, and the houſes of Iuory ſhall periſh, and the great houſes ſhall hauehave an end, Saith the Lord.
Thus hauehave you the diuiſion of this text: the branches are many; all obſeruable, and worthy your attention. Order requireth that I begin with the firſt part, which was the mandate for the teſtification: the firſt branch whereof was of the giuer thereof: and that was Hee, that might beſt doe it, euen the Lord, called here Dominus Iehouih, Deus exercituum; The Lord God, the God of Hoſts.
Theſe names of God hauehave no ſmall weight. They ſerue to ſeale the truth of this Prophecie. Amos might hauehave ſaid in briefe, Saith the Lord, or the Lord God, as he had ſaid oft before: but not content therewith, he now addeth a third title or appellation, foreign Elohei hatz-baoth, the God of Sabaoth. He is called alſo Iehoua tzebaoth, 1 Sam. 4.4. the Lord of Sabaoth. In your Te Deum, that excellent Canticle of Ambroſe and Auguſtine, he is ſtiled the Lord God of Sabaoth, Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth, Holy, Holy, Holy, Lord God of Sabaoth.
This name of Sabaoth is retained by Saint Paul, Rom. 9 29. and he hath it from Eſay 1.9. foreign, Except the Lord of Sabaoth had left vsus a ſeed, we had beene as Sodoma, and made like vntounto Gomorrah. Saint Iames hath it in his Epiſtle, Chap. 5.4. Behold, the hire of the labourers which hauehave reaped downe your fields, which is of you kept backe by fraud, crieth: and their cry is entered foreign, into the eares of the Lord of Sabaoth.
There are of the Ancient, who hauehave taken this name, Sabaoth, for one of the names of God. Saint Hierome Epiſt. 136. writing to Marcella of the ten Hebrew names of God, ſaith, the fourth is Sabaoth. Quartum nomen Dei eſt Sabaoth, quod Septuaginta virtutum, Aquila exercituum transtulerunt: The fourth name of God in Hebrew is Sabaoth, which is by the LXX. tranſlated Virtutum, by Aquila, Exercituum. Both words Virtutes and Exercitu…, ſignifie the ſame thing, military forces, an hoſt or band of armed ſouldiers.
Iſiodore Biſhop of Hispalis, Orig. lib. 7. cap. 1. agreeth with Saint Hierome; Quartum nomen Dei, dicitur Sabaoth,Pſal. 24.10. quod vertitur in Latinum, exercituum ſiue virtutum; de quo in Pſalmo ab Angelis dicitur, Quis eſt iſte Rex gloriae? Dominus virtutum? The fourth name of God is Sabaoth: turne it into Latine, it will be Exercitus, or Virtutes, hoſts or bands of armed ſouldiers: whereof the Angels in the Pſalme doe ſpeake; Who is this King of glory? Dominus virtutum, the Lord of Hoſts, he is this King of glory.
The Author of the Looking-glaſſe in the ninth Tome of Saint Auguſtines workes, the tenth Chapter of that booke ſpeaketh thus vntounto the Lord: Tu mitis & benigne, fortis & zelotes, & Sabaoth inuictiſſime: O thou meeke and gracious, ſtrong and iealous, and moſt inuincible Sabaoth.
Origen. Hom. 4. in Eſaiam, vponupon thoſe words of the Song of the Seraphins, Holy, Holy, Holy Lord God of Sabaoth, ſaith, Sabaoth is by Aquila's interpretation Dominus militiarum, the Lord of Hoſts. But in this place he ſeemeth to be maimed and vnperfect. Druſius in his 23. Epiſt. corrects him by adding Adonai vntounto Sabaoth; thus: Adonai Sabaoth is by Aquila's interpretation. Dominus exercituum, the Lord of Hoſts. So the meaning is good, and is confirmed by Epiphanius lib. 1. haereſ. 26. Aquila eueryevery where in the old Teſtament, for Adonai Sabaoth, hath foreign, and that is, Domi… exercituum, the Lord of Hoſts.
As for Saint Hierome and Iſidore, and the Author of the Looking-glaſſe; Druſius is of opinion they were deceiued, in taking Sabaoth for a name of God. Beleeue me, ſaith he, Sabaoth is neuer ſaid of God, but it is either Deus Sabaoth, or Dominus Sabaoth, either the God of Sabaoth, or the Lord of Sabaoth. And he is in the right. For indeed Sabaoth is no name of God; nor is it euer found alone, if it be ſpoken of God.
Elegantly to this purpoſe ſaith Epiphanius lib. 1. Haereſ. 40. againſt the Archontici: foreign, the name of Sabaoth hath the interpretation of Hoſts: and therefore the Lord of Sabaoth is the Lord of Hoſts. It is well knowne to eueryevery one that is conuerſant in holy Scripture, that the Scripture, where it vſeth the name of Sabaoth, ſpeaketh not after this manner, foreign, or foreign, Sabaoth hath ſaid vntounto me, or Sabaoth hath ſpoken; but thus, Dicit Dominus Sabaoth, ſaith the Lord of Sabaoth; and that is, if you will interpret, the Lord of Hoſts.
Saint Ambroſe his interpretation of this name Sabaoth, I may not well paſſe by. It is Lib. 4. de fide ad Gratianum, cap. 1. There vponupon thoſe words of the 24. Pſalme, Dominus Sabaoth, ipſe eſt Rex gloriae, the Lord of the Sabaoth, he is the King of glorie, he …aith, Sabaoth interpretes alioubi Dominum virtutam, alicubi Regem, alicubi O…ipotentem interpretati ſunt. Interpreters hauehave rendred the name of Sabaoth, ſometime by the Lord of Hoſts, ſometime by the name of King, ſometime by the name of Almighty. But the place is manifeſtly vicious. For Sabaoth no where ſignifieth a King: nor hauehave Interpreters any where ſo rendered it. To correct that errour, Druſius for Regem readeth exercituum; and he proues his correction out of Eucherius, whoſe words are Sabaoth, exercituum, ſiue virtutum, aut vt aliqui volunt, omnipotent. Sabaoth is for ſignification as you would ſay, of armies, or of hoſts, or omnipotent.
Sabaoth is rendred Omnipotent, or Almighty, by the Septuagint, as in other places, ſo in this text of mine, wherein for Elohe hatzebaoth, the God of Sabaoth, they hauehave foreign, God Almighty. Whence is that rule of Saint Hierome to Damaſus, Epiſt. 142. We are to know, that where … Seuentie Interpreters hauehave expreſſed Dominum virtutum, and Dominum omnipotentem, the Lord of Hoſts, and the Lord Almighty, there in the Hebrew it is Dominus Sabaoth, which is by Aquila's interpretation, Dominus militiarum, the Lord of Hoſts. The Lord of Hoſts, by Aquila's interpretation, is God the Almighty by the interpretation of the Septuagint.
Well. Elohe hatzebaoth, the God of Sabaoth; Be he with the Greekes, foreign, or foreign, or foreign; or bee hee with the Latines, Dominus, or Deus virtutum, or Militiarum, or Exercituum; all will be well expreſſed in our language with one title, The Lord, or God of Hoſts.
But what are theſe Hoſts whereof God is the Lord? There is foreign, an hoſt of Heauen, Act. 7.42. And what that is, Saint Hierome expoundeth to the noble Lady Algaſia, Epiſt. 151. quaeſt. 10. The Hoſt of Heauen, is not only the Sunne and Moone, and gliſtring Starres, but alſo the whole multitude of Angels, and their armies: called in Hebrew Sabaoth, which is in Latine Virtutum or Exercituum. Hispalenſis for this host of Heauen, doth reckon vp in the place aboue alleaged, Angels, Arch-angels, Principalities and Powers, and all the Orders of the armies celeſtiall, of whom God is the Lord. For they are all vnderunder him, and ſubiect to his ſoueraigntie.
It is true what thoſe Ancients hauehave ſaid of the Host of Heauen. True it is that the Angels are of this armie. Micaiah tel… King Ahab ſo, 1 King. 22.19. I ſaw the Lord ſitting on his Throne, and all the Hoſt of Heauen ſtanding by him, on his right hand, and on his left. There the Hoſt of Heauen are the Angels, who attend the Lord, to put in execution whatſoeuer he ſhall command. At the birth of Ieſus Chriſt our Sauiour the Angell that appeared vntounto the ſhepherds, had with him a multitude of the Heauenly Hoſt, Luke 2.13. and that multitude was of Angels: and they were (by likelihood) created in the firſt day with the Heauens, becauſe thoſe ſonnes of God did … ou… for ioy, when God laid and faſtned the foundations of the earth, Iob 38.7. Theſe the ſonnes of God, the Angels,Bartas 1 day, 1. Weeke. ſweetly deſcribed by the Nightingale of France to be,
The ſacred Tutors of the Saints; the Guard
Of Gods elect, the Purſuiuants prepar'd
To execute the counſailes of the Higheſt:
The Heauenly courtiers, to their King the nigheſt,
Gods glorious Heralds, Heauens ſwift Harbengers,
Twixt Heauen and earth the true Interpreters;
theſe, the Sonnes of God, the Angels, are of the glorious Hoſt of Heauen.
So are the Starres, the Sun, the Moone, the goodly furniture of the viſible Heauens; they are all of the Heauenly hoſt. So ſhall you finde them called, Deut. 4.19. The Sun, the Moone, and the Starres, euen all the Hoſt of Heauen. Of this hoſt of Heauen it is prophecied, Eſai. 34.4. All the Hoſt of Heauen ſhall be diſſolued, and the Heauens ſhall be rowled together as a ſcroll, and all their hoſt ſhall fall downe, as the leafe falleth off from the Vine, and as a falling figge from the fig-tree. As for the Starres, they in their courſes fought againſt Siſera, Iudg. 5.20. The Sunne and the Moone ſtood ſtill; the Sunne vponupon Gibeon the Moone in the valley of Ajalon, till the people of Iſrael had auenged themſelues vponupon their enemies, the Amorites, Ioſ. 10.12. The Sunne, the Moone, the S…arres, all the twinkling ſpangles of the firmament, you ſee, are of Gods hoſt.
Nor is Gods hoſt only of Celeſtiall creatures, but alſo of all other creatures in the world. In the ſecond Chapter of Geneſis v. 1. where it is ſaid, the heauens and the earth were finiſhed, and all the hoſt of them, by all the hoſt of them, we are to vnderſtand all creatures in the Earth and Heauens, which ſtand as an armie ſeruants to the Lord,Pſal. 119.91. Eſay 45.12. and are by him comm…nded. That all things are Gods ſeruants is auowed, Pſal. 119.91. The Heauen and Earth continue to this day according to the ordinances of the Lord, for they are all his ſeruants. Heauen and earth and all things therein contained Continue] ſafe, ſound, and ſure, euen to this day] wherein we liue, and ſo ſhall doe to the worlds end, by the ordinance and appointment of God, for all are his ſeruants; all creatures yeeld obedience to him, as ſeruants to their maſters. They are all by him commanded. For thus ſaith the Lord, Eſai. 45.12. I hauehave made the earth, and created man vponupon it: I, euen my hands hauehave ſtretched out the Heauens, and all their hoſt hauehave I commanded. The innumerable Hoſts of creatures both in Heauen and Earth are all by God commanded.
Now from this which hath hitherto beene deliuered, the reaſon is plaine, why this title of God El… harzebaoth, the God of Sabaoth, or the God of Hoſts, is by our Prophet added to the two former appellations, Adonai Iehouih, the Lord God. It is, the more liuely to ſet forth his rule, dominion, and ſoueraigntie ouer all. It ſheweth that as an armie or an Hoſt of ſouldiers obeyeth their Emperour or commander; ſo all things, all creatures, celeſtiall, terreſtriall, and infernall, are of Gods hoſt, and doe yeeld vntounto him, as to their Emperour and commander, all obedience. They all ſtand readie in martiall order and battell-ray, preſt to doe whatſoeuer God willeth: and therefore is the Lord God, the G…d of Sabaoth, or the God of Hoſts.
From this conſideration, that our Lord God is the God of Hoſts, we are taught the feare of ſo great a Maieſtie. For who is he, that will not feare him, by whom he ſhall finde himſelfe to be beſet and compaſſed about with very many and potent armies; aboue, beneath, before, behinde, on the one hand, and on the other, that there can be no euaſion, no eſcaping from him? Our God, is the God of Hoſts. Man, ſinfull man, how ſhall he conſiſt, if God once arme his hoſts againſt him? The feare of God will be his ſureſt refuge. Feare him, and all his Hoſts ſhall be on your ſide, and fight for you. Feare him, and both flouds and rocks ſhall feare you: all winds ſhall blow you happineſſe: ſhip wracks ſhal auoid the place where your foot treadeth; & as to the apples of Gods own eies, ſo ſhall all his creatures yeeld to you reuerence: they ſhal not dare to approach the channell where your way lyeth. Hills ſhal fall downe, & mountaines ſhall be caſt into the ſea: but who ſo feareth the Lord he ſhall neuer miſcary. This feare of the Lord will both land your ſhips in an happy hauen, and after your trauels vponupon the earth, will harbour your ſoules in his euerlaſting Kingdome.
And thus much be ſpoken of the firſt thing obſerued in this Mandate, euen the Giuer thereof, the Lord God, the God of Hoſts. I proceed to the reſt.
The next is, who they are to whom this Mandate is giuen, and they are Sacerdotes & Prophetae▪ Prieſts and Prophets. For to them is this paſſage by an Apoſtrophe directed. To them. It appeareth by the manner of giuing the Mandate; it is giuen in two verbs Imperatiue, Audite & Conteſtamini, Heare yee, and teſtifie: and it further appeareth by the ſpecification of the parties, concerning whom the Mandate is: they are of the houſe of Iacob. The houſe of Iacob, is the Kingdome of the ten Tribes, or the Kingdome of Iſrael. Vnderſtand then by the houſe of Iacob, the people of Iſrael; to whom Prieſts and Prophets were ordinary meſſengers from the Lord. And thus hauehave I couched together three particulars of the Mandate.
1. To whom it is giuen: to Prieſts and Prophets.
2. The manner how it is giuen, Audite & conteſtamini, Heare and teſtifie.
3. The place, which, or the parties, whom it concerneth, the houſe of Iacob. Heare and teſtifie in the houſe of Iacob.
Saint Hierome and Lyra doe take this Mandate to be of a larger extent, than to Prieſts and Prophets. They will hauehave it to be giuen vntounto all: to all people: as if all people were here commanded to heare what the God of Hoſts ſaith, concerning the ſubuerſion of the Kingdome of the ten Tribes, and thereof to beare witneſſe to the houſe of Iacob, that they hearing, might be conuerted from their euill wayes.
Eman. Sa. Chriſt. à Caſtro.But Remigius, Albertus, Hugo, Dionyſius, Vatablus, Montanus, and others, doe affirme more truly, that Priests and Prophets are here called vponupon, to heare from the mouth of the God of Hoſts, the deſtruction that is eminent and ready to fall vponupon the houſe of Iacob, and thereof to beare witneſſe vntounto them, vt credunt & reſipiſcant, that they may beleeue and repent them of their ſinnes, and ſo be deliuered. Valdè enim proficuus est concionator, qui dicit, quae audiit ex ore Domini: for ſurely he his a very profitable Preacher, who ſpeaketh only that which he hath heard from the mouth of the Lord. Wherefore to Prieſts and Prophets be it ſaid; Audite & conteſtamini; Heare and teſtifie. Firſt heare, and then teſtifie. Whence the obſeruation is, The Miniſter of the Gospell is to heare what God ſp…k…th before he preſume to deliuer his meſſage to the people.
He is firſt to heare, and then to teſtifie what he heareth. Nemini licet prophetare, niſi quae priùs à Domino audierit, ſaith one:Mercer. It is not lawfull for a man to prophecie, I ſay, it is not lawfull for a man to preach, but ſuch things as he hath heard of the Lord.
But doth the Lord now adayes ſpeake that he may be heard of his Miniſters? Yes. And I vntie the knot by a diſtinction.
There is a two-fold hearing of God when he ſpeaketh, or a two-fold hearing of the word of God, Auditus externus and internus, an outward, and an inward hearing. Theſe two are ſometimes ſeuered, and ſometimes they are ioyned together. For ſome there are that doe heare onelyonly outwardly, but within they are deafe. Of thoſe it may be ſaid, as it is of the Idols of the Heathen, Pſal. 115.6. They hauehave eares but they heare not. They heare but vnderſtand not what they heare, Theſe are they that receiue the ſeed by the wayes ſide, Matth. 13.19.
Others there are that heare not with the outward eare: all their hearing is within; it is in the hear…; there they heare God ſpeaking to them by the inſpiration of the holy Spirit. Such was the hearing of the Prophets of old.
Beſides theſe, ſome there are that heare both outwardly and inwardly, with the eare and with the heart. Such a hearing i… peculiar to the faithfull: of whom I vnderſtand that, Rom. 10.17. Faith commeth by hearing, and hearing by the word of God. Faith commeth by hearing; that is, faith is bred in the hearts of the elect by the externall hearing of the Word, the holy Spirit working in them. The Preachers ſound vntounto their eares the doctrine of the Word. The eares conuey it to the minde: but that is blinde to conceiue diuine matters. Wherefore comes Gods holy Sp…it, who through the doctrine receiued in at the care, illuminateth the vnderſtanding, openeth the heart, and inclineth the will, to conceiue what the Preacher hath deliuered, to giuegive aſſent vntounto it, and to delight therein. Thus comes faith by hearing, and hearing by the word of God. Whence we may gather this definition of Faith: Faith … perſwaſion of the mercies of God merited by our Lord Ieſus Chriſt: and we attaine vntounto it, by the Spirit of God, giuing vsus this true perſwaſion through the doctrine of the Goſpell.
Now the hearing, whereby the Miniſter of the Goſpell heareth the word of God, or God ſpeaking to him, is a mixt kinde of hearing: it is partly inward, by the ſecret operation of the bleſſed Spirit; and partly outward, by the reuealed word of God, expreſſed in the Sacred Scriptures.
Exod. 33.11. Numb. 12.8.For God in the Scripture ſpeaketh vntounto vsus, as it were face to face, or mouth to mouth, as plainly as hee ſpake out of the cloud, Matth. 17.5. when that voice was vttered; This is my beloued Sonne, in whom I am well pleaſed; heare yee him. And ſurely, if God were now to giuegive his voice from Heauen, hee would ſpeake no otherwiſe than he ſpeaketh in the Scriptures. And therefore are we commanded, Ioh. 5.39. to ſearch the Scriptures. foreign, ſearch the Scriptures, he ſaith not foreign, reade the Scriptures, but foreign, ſearch them. The truth and ſenſe of the Scripture is profound and deepe; it is as gold, that lyeth, not vponupon the face and out-ſide of the Earth, but in the veines thereof: it is as the marrow, the pith, the hearth of a tree, that is not in the barke, but is couered with the barke. Off muſt the barke, if we will hauehave the pith: and we muſt digge deepe in the ground, if we will hauehave any gold: ſo muſt our ſearch be with diligence, beyond the barke and outſide of the letter, if we will partake of the treaſure that is hidden vnderunder it, and heare God ſpeaking vntounto vsus.
Chriſt confuting the Sadduces for the point of the Reſurrection, Matth. 22, 29.ſaith vntounto them, foreign: You erre, not knowing the Scriptures; implying, that, if they had beene diligent in the ſearch of them, God would therein hauehave ſpoken to them, and directed them in that truth.
Saint Peter Ep. 2. Chap. 1.19. commending the faithfull of his time, for their diligence in the Scriptures, ſaith vntounto them, we hauehave a moſt ſure word, foreign, a propheticall word, whereunto you doe well that you take heed, as vntounto a light, that ſhineth in a darke place; intimating, that, that ſame foreign, that ſame propheticall word, or word of prophecie, or word vttered by the Prophets, is nothing elſe but the word of God, conueyed vntounto vsus by miniſtery of his Prophets.
That ſo it is, wee are aſſured by the Proteſtation that God himſelfe maketh, Hoſ. 12.10. I, that am the Lord thy God, I hauehave ſpoken by the Prophets, and I hauehave multiplied viſions, and vſed ſimilitudes, by hand or by the miniſtery of the Prophets. The like phraſe is vſed by Haggai, Chap. 1.1. to ſhew that his prophecie was the very word of God: In the ſecond yeare of the reigne of King Darius came the Word of the Lord by the hand, or by the miniſtery of Haggai the Prophet vntounto Zerubbabel. Haggai was but a conduit to conuey the Word; the W…rd was the Lords. This is that we reade, Hebr. 1.1. that God … ſundry times and in diuers manners ſpake in time paſt vntounto the Fathers by the Prophets.
Hence appeareth the harmony, conſent, and agreement of all the Prophets euen from the firſt vntounto the laſt. Adam, Seth, Enoch, Noe, Abraham, Moſes, Dauid, Eſay, and the reſt, not one of them ſpake one word of a naturall man in all their miniſtery; but only the words of him that ſent them: they ſpake not of themſelues; it was God that ſpake in them. Whenſoeuer was the time, whoſoeuer was the man, whereſoeuer was the place, whatſoeuer was the people; the words were Gods. God ſpake by the mouth of his holy Prophets.
And for this cauſe when we preach vntounto you, we ſay not, you are to beleeue vsus in what wee ſay, quia nos dicimus, becauſe we ſay it, but quia dicit Dominus, becauſe the Lord ſaith it. And if it be demanded, whence it may be knowne that our ſayings are the Lords ſayings, we anſwer it is knowne ex Scripturis, by this or that place of Scripture. To the Scriptures we are tyed, as the Leuites were to the Law, Deut. 17.11. From the Law they might not decline either to the right hand or to the laſt; nor may wee from the Scriptures. They were to teach according to the Law; and we according to the Scriptures. The voice of the Law was their rule, the voice of the Scriptures muſt be ours.
The voice of the Scriptures muſt be our rule. But ſaith the Romanizing Papiſt, the Scripture hath no voice at all, but is res muta, Sleid. Com. l. 23.a dumbe thing. The Biſhop of Poitiers, in the infamous conuenticle of Trent, was of this minde, Scripturam eſſe reminauimem at que mutam, that the Scripture is a dead and a dumbe thing, C…ntron. 3. de Eccleſ.as are all other Politicke Lawes. Albertus Pighius before that time had diſcouered his opinion of the point: Eſſe Scripturas mutos iudices, that the Scriptures are dumbe iudges: and therefore vnfit to hauehave matters of controuerſie put ouer to their iudgement. Petrus à Soto ſaith as much in effect,Schol. de Euchar. & Defenſ. 3. calling the Scripture, Literam mutam, non respondentem, a dumb letter that giues no anſwer. This is but one of the many blaſphemies which Papiſts hauehave vttered to the diſgrace of holy Scripture: againſt whom to the honour thereof, wee maintaine this aſſertion,
Scripturam non eſſe mutam, ac vocis expertem; the Scripture is not dumb and ſpeechleſſe, but hath a voice, a cleare voice, eaſie to be heard, except we be deafe.
For the confirmation of this our aſſertion, I produce that of Saint Paul, Rom. 3.19. Whatſoeuer things the Scripture ſaith, it faith to them that are vnderunder the Law: the Greeke word is foreign, it ſpeaketh to them that are vnderunder the Law. It ſpeaketh, therefore it is not dumbe.
Moſes aſcribeth to the Law a mouth, Deut. 17.11. and Paguines tranſlation there, is ex ore Legis: the Prieſts were to teach according to the mouth of the Law. And why, I pray you, hath the Law a mouth, if it cannot ſpeake?
If exhortations of holy writ doe ſpeake, why may not precepts; prohibitions, expoſtulations, and other paſſages ſpeake as well? There is an exhortation that ſpeaketh vntounto you as children, Hebr. 12.5. foreign, it ſpeaketh, and thus it ſpeaketh: My ſonne, despiſe not thou the chaſtning of the Lord, nor faint when thou art rebuked of him.
The Scripture eueryevery where ſpeaketh: foreign, a phraſe often iterated in the New Teſtament, is a ſure euidence that the Scripture is not dumbe. foreign, Rom. 4.3. What ſaith the Scripture? Abraham beleeued God; and it was counted vntounto him for righteouſneſſe. That Scripture is Gen. 15.6. and therefore the Scripture in Geneſis ſpeaketh, foreign, Rom. 9.17. The Scripture ſaith vntounto Pharaoh. What? Euen for this ſame purpoſe hauehave I raiſed thee vp, that I might ſhew my power in thee: that Scripture is Exod. 9.16. and therefore the Scripture in Exodus ſpeaketh.
foreign, Rom. 10.11. The Scripture ſaith; whoſoeuer beleeueth in him, in Ieſus Chriſt, ſhall not be aſhamed: that Scripture is Eſay 28.16. and therefore the Scripture in Eſay ſpeaketh.
foreign, ſaith the Scripture, from this phraſe ſo often reiterated in the New Couenant, I may conclude for the whole Scripture, that it hath a voice and ſpeaketh: and therefore that it is neither dead nor dumbe, as the aboue alleaged Popiſh Authors hauehave imagined.
It hath a voice and ſpeaketh. This voice is the voice of God. For God in the Scriptures ſpeaketh with vsus familiarly, as a friend ſpeaketh with a friend. Quaſi amicus familiaris, fine fuco ad cor loquitur indoctorum at que doctorum, Auguſtine to V…l… ſian Epiſt. 3. God in Scriptures daily ſpeaketh to vsus; and hee ſpeaketh plainly to the heart, as well of the vnlearned, as of the learned, to the heart of eueryevery one of vsus. Now as God in the Scriptures ſpeaketh to vsus, ſo we cannot but acknowledge that he ſpeaketh, vnleſſe we be without his holy Spirit. Sic enim loquitur nobiſcum, vt nos eius ſermonem intelligam…, Ambroſe to Irenaeus Epiſt. 5. So God ſpeaketh with vsus, that we may vnderſtand his ſpeech. And this that, which aboue I vndertooke to proue, that God now adayes ſpeaketh, that he may be heard of his Miniſters. And ſith he ſo ſpeaketh, my doctrine will thereupon follow: The Miniſter of the Goſpell is to heare what God ſpeaketh, before he preſume to deliuer his meſſage to the people.
He is to heare what God ſpeaekth, before he make his conteſtation to the houſe of Iacob. It is the order preſcribed in my text: Heare firſt, then teſtifie, Heare and teſtifie in the houſe of Iacob.
The vſe of the point now deliuered is two-fold: one concerneth the Preachers of the Goſpell; the other the Hearers.
The Preachers are to hea…e what God ſpeaketh, and then to teſtifie and beare witneſſe thereof to the houſe of Iacob, to the people of God. They muſt remember they are foreign, 2 Cor. 5.20. Ambaſſadors of God in Chriſts ſtead: and that to them is committed the miniſtery of reconciliation: and therefore they may not broach or publiſh any vain imaginations of their own, but thoſe things onelyonly which God giueth them in charge. They muſt heare what God ſaith, and that alone muſt be their meſſage.
Againe, they muſt remember they are foreign, Ioh. 5.27. and Act. 1.8. they are witneſſes for Chriſt. They are to beare witneſſe to the truth of Chriſts perſon; to his threefold office, his Prieſtly, Princely, and Propheticall office, and to the benefits that doe flow from thence for the edification of the Church. All this they are to heare from the mouth of God ſpeaking in his holy Word, and thereof to make their conteſtation in the houſe of Iacob, to beare witneſſe thereof to Gods people, not by their preaching only, but if need be, by their dying too.
The other vſe is for hearers. For if the Preacher be firſt to heare what God ſpeaketh, and then to teſtifie the truth thereof to the houſe of Iacob, the people of God; then are the people of God, all the houſe of Iacob, to giuegive attentiue eare to the Preachers meſſage.
Hearers in hearing are to know that they are to deale with God, and are to receiue the Word deliuered by the Miniſter, not as the Miniſters word, but as the Word of God. Such Hearers were thoſe Theſſalonians commended by S. Paul. Epiſt. 1. Chap. 2.13. For this cauſe, ſaith he, thanke we God without ceaſing, becauſe when ye receiued the word of God, which ye heard of vsus, ye receiued it not as the word of men, but as it is in truth, the word of God, which effectually worketh alſo in you that beleeue. The example is well worthy our imitation.
Beloued, if an earthly Prince ſpeake or ſend a meſſage to vsus, we giuegive all ſhew of reuerence, and heare him with diligence. This Word whereof we now entreat, is not of fleſh and bloud; it proceedeth not from Kings or Emperours, or Parliament, or from Councels of men, but from God the Father, and from our Lord Ieſus Chriſt. When this Word is read, Princes and Emperours ſtand vp, and lay downe their ſword, and vncouer their head, and bow their body in token of reuerence, becauſe they know it to be the word of God, which God himſelfe hath vttered, that it ſhould be as theaDeut. 32.2. dew of Heauen to moiſten our drie ſoules, as abIoh. 4.14. Well of water ſpringing vp to euerlaſting life, as ac2 Cor. 2.16. ſauour of life vntounto life, and the verydRom. 1.16. power of God vntounto ſaluation to eueryevery one that beleeueth. Without this Word we are vndone, we periſh: we receiue no comfort, we ſee not the light; we grow not in faith, we abide not in the Church of God.
Wherefore, ſuffer yee a word of exhortation. It ſhall be in S. Peters words, 1 Epiſt. 2.2. As new borne babes deſire yee the ſincere milke of the Word, that yee may grow thereby. Be yee ſo affected to the word of God, as new borne infants are to their mothers milk. You know well how that is: A little infant euen by the inſtinct of nature, almoſt as ſoone as it is borne, ſeeketh that nouriſhment; it is not long well without it; when nothing elſe will, that will ſtil it. So, euen ſo be ye affected; long ye after the word of God, as your ſpiritual nouriſhment, reioice in it, place your happineſſe in the vſe of it; let it be your chiefeſt comfort.
This indeed hath beene euermore the right diſpoſition of Gods holy ones. O, how great was the felicity that Dauid felt in this word of God? In one Pſalme, Pſal. 119. He preferreth it before profit, before pleaſure, before glory.
Before profit, V. 127. I louelove thy Commandements aboue gold, yea, aboue fine gold. Before pleaſure, verſ. 103. How ſweet are thy words vntounto my taſte? yea ſweeter than hony vntounto my mouth. Before glory, verſ. 57. Thou art my portion, O Lord, I hauehave determined to keepe thy words, and verſ. 111. Thy teſtimonies hauehave I taken as an heritage for euer, for they are the reioycing of my heart. Now becauſe in a ſpoile all thoſe things doe meet together, Profit in the treaſure, Pleaſure in the ouerthrow, and Glory in the conqueſt or triumph, he addeth verſ… 162. I reioyce at thy Word, as one that findeth great ſpoile. Thus was holy Dauid determined and reſolued to content himſelfe with the word of God in ſtead of all profit, pleaſure and glory. For his profit, wa… his ſupport in trouble and aduerſitie; his pleaſure, was the peace of a good conſcience; his glory, was to be in the fauour of God. All which is wrought by the precious and vnvaluable word of God.
This word of God was vntounto Ieremy, Chap. 15.16. the ioy and reioycing of his heart. And Ezechiels roll, the ſymbole of this word, was in his mouth as hony for ſweetneſſe, Chap. 3.3. And Iohns little book, which he receiued from the Angell, the badge of this word, was in his mouth ſweet as hony, Ren. 10.10.
When Philip was gone downe to the Citie of Samaria, and had preached Chriſt vntounto them, the text ſaith, there was great ioy in that city, Act. 8.8. When the ſame Philip had taught the myſtery of Chriſt to the Eunuch, the Eunuch went on his way reioycing, in the ſame Chapter, verſ. 39. The Angell relating to the ſhepherds the Natiuity of Chriſt, ſaid vntounto them, Feare not, for behold I bring vntounto you good tidings of great ioy, that ſhall be to all people, Luk. 2.10.
Good tidings of great ioy! Happy ſhepherds to heare ſo good tidings from an Angell! Princes would hauehave been glad to hauehave heard it: but they heard it not. Yet to Princes as well as to others this good tidings of great ioy belongeth. Good tidings of great ioy! Great ioy it is, firſt in reſpect of the matter thereof, which is very great; euen our reconciliation with God. Secondly, it is great ioy for the diuturnity and ſtability thereof; it abideth and continueth conſtant for euer. Thirdly, it is great ioy for the vniuerſality of it: it reacheth vntounto all; generibus ſingulorum, to all kinds of people, though not ſingulis generum, to all particulars of all kinds, but only to ſuch as ſhall receiue it by a true faith. Laſt of all, it is great ioy, quia ſpirituale, becauſe it is ſpirituall, and belongeth to the ſaluation of the whole man, body and ſoule. And the good tidings of this great ioy is deriued vntounto vsus in theſe our dayes through the miniſtery of the word of God.
Wherefore, dearly beloued, let me againe put you in minde of your Chriſtian duty concerning this word of God, that as new borne infants ye deſire the ſincere milk thereof to grow therby. Long ye after it; it is your ſpirituall nouriſhment▪ reioyce in it; place your happineſſe in the vſe of it: Let it be your chiefeſt comfort.
Whenſoeuer you ſhall heare this word of God read, or preached, remember whoſe Word it is you heare: and thinke yee thus eueryevery man with himſelfe: Surely this is the word of my gracious God. My God openeth his mouth from Heauen aboue and ſpeaketh to me, that he might ſaue me. He ſpeaketh to me to keep me from errour; to comfort me in the troubles and aduerſities of this life, and to guide me to the life eternall.
If you ſtand thus affected to the word of God; if you deſire the ſincere milke thereof for your ſpirituall food, as the little infant doth the mothers milke for its bodily food: if you finde your ſelues truly to louelove it, carefully to deſire to vnderſtand it, and to take comfort in the exerciſes of it; thanke God for it; it is a good ſigne; and pray God to increaſe it.
But if this word of God be a burden to thee; if like a potion it goe downe againſt thy ſtomack, if thou careſt not how little thou be acquainted with it, if thou eſteemeſt not the exerciſes of it; take heed, bewaile thine eſtate; it is a fearefull token; pray God, if thou louelove thine owne ſoule, to remoue ſuch thy dulneſſe from thee.
And let this ſuffice to hauehave beene deliuered vponupon my ſecond obſeruation: which was, The Miniſter of the Gospell is to heare what God ſpeaketh, before he preſume to deliuer his meſſage to the people.
It was grounded vponupon thoſe words of the Mandate, Audite & conteſtamini. Heare and teſtifie. Firſt heare what God ſpeaketh, and then make your conteſtation, teſtifie and beare witneſſe of that you hauehave heard. Cry aloud, ſpare not, Eſay 58.1.lift vp your voices like trump…ts: ſhew vntounto the houſe of Iacob the calamities which I hauehave reſolued to bring vponupon them: Heare yee, and teſtifie in the houſe of Iacob. Hereupon I ground my third obſeruation: it is this: God euermore vſeth to denounce grieuous calamities, before the… come to paſſe.
He fore-ſheweth them before-hand. The vniuerſall del…ge was a v…ry grieuous calamity. God foreſhewed it vntounto Noah, the Preacher of righteouſneſſe, long before he brought in the Floud, Gen. 6.13.
The cry of Sodome and Gomorrah was great, their ſinne was very grieuous, and therefore was God reſolued to deſtroy them: yet would he not doe it, till he had told Abraham and Lot thereof: the one, Gen. 18.17. the other, Gen. 19.13.
The ſeuen yeares of famine which were to conſume the land of Aegypt, God foretold to Ioſeph, ſeuen yeares before they came, Gen. 41.25.
A man of God is ſent to Eli, to foretell him of the euill that ſhould befall his houſe, 1 Sam. 2.27. The Prophet Ieremie is ſent to the Iewes to foretell them of the ſeuenty yeares of their captiuitie in Babylon, Ier. 25.12. And here in my text, Prieſts and Prophets are called vponupon, to foretell to the houſe of Iacob the miſeries that were readie to fall vponupon them. Thus ſtands the doctrine firme; God euermore vſeth to aduertiſe vsus of miſeries, before they doe befall vsus.
Our Prophet expreſly and confidently auoucheth it, verſ. 7. of this Chapter. Surely the Lord God will doe nothing, but he reuealeth his ſecret to his ſeruants, the Prophets.
In my expoſition of thoſe words, I gaue of the point in hand a larger proſecution, than the remainder of this houre will affoord. As now, ſo then I proued from the euidence of the word, that God neuer bringeth any grieuous calamitie vponupon any people or nation, or priuate perſon, but he doth euermore firſt forewarne the ſame and foretelleth it.
And hereof I gaue two reaſons: one in reſpect of the godly; the other, in reſpect of the wicked.
For the Godly. God is vnwilling at any time to take them at vnawares. He loueth them: he would not hauehave any of them periſh, but would they ſhould all repent, and ſo preuent his iudgements. He is pro…e to doe good, but ſlow to puniſh; and therefore praedicit flagella, vt peccantes reſipiſcant; He fore-ſheweth his iudgements, to draw vsus to the amendment of our liues.
Now for the wicked. He fore-warneth them alſo of his future iudgements,Rangol. 1 King. ….27. ne dicere qu…ant, ſe illa euentura non audiuiſſe, that they may not be able to ſay for themſelues, they had no fore-warning. So are they left without excuſe; their mouthes are ſtopped, and Gods iuſtice is cleared.
Wherefore, beloued, let vsus acknowledge the great merciemercy, and wonderfull patience of our good and gracious God, in that he vouchſafeth ſo to deale with vsus, to retire vsus from ſinne. He needs not, nor is he bound to deale ſo kindly with vsus. For it is our part vponupon our owne perill to take heed of his iudgements that they ouertake vsus not. Yet ſo good is the Lord, ſo louing, ſo mercifull, ſo patient, ſo deſirous is he, we ſhould eſcape the miſery, which we hauehave deſerued, that he ſends vntounto vsus his letters of louelove, the holy Scriptures, by his Miniſters, to fore-warne vsus of the euill day.
A ſly and ſubtill aduerſary, would ſteale vponupon vsus when we ſhould leaſt thinke of him, and take vsus at any aduantage: but our louing God ſeekes not for aduantages againſt vsus. He rather prouideth vsus meanes for our ſafetie. The meanes are the letters of his louelove, as euen now I called them, the ſacred Scriptures. Them he conueyeth to vsus by his ſeruants, his Miniſters, by whom hee inuites vsus to good, and deters vsus from euill: propoundeth rewards for well doing, and puniſhments for ill; threatneth vntounto vsus the torments of Hell, if we continue in ſinne, and ſo bridleth our wantonneſſe; promiſeth the ioyes of Heauen if we turne vntounto him by repentance, and ſo ſpurres on our ſlothfulneſſe. So gracious a God fore-warneth euer before he ſtriketh.
And now moſt gracious and louing Father, we moſt humbly beſeech thee, not only to fore-warne vsus, before thou ſtrike; but alſo to giuegive vsus grace to take heed by thy warnings that thou ſtrike vsus not. So will we ariſe, runne, and open vntounto thee: ariſe by faith from the ſepulcher of ſinne; runne with hope, to the gates of thy mercies; and open with louelove our broken and contrite hearts, that thou mayeſt come in and dwell with vsus. Euen ſo be it moſt mercifull Father, for thy ſweet Sonne our Lord and Sauiour Ieſus Chriſt his ſake. Amen.