Twenty-One Sermons on Amos 1, Sermon 1
A COMMENTARIE VPONUPON THE SECOND Chapter of AMOS, deliuered in XXI. Lectures. THE FIRST LECTVRE.
AMOS 2.1, 2, 3.
1. Thus ſaith the Lord; for three tranſgreſsions of Moab, and for foure, I will not turne to it, becauſe it burnt the bones of the King of Edom into lime.
2. Therefore will I ſend a fire vponupon Moab, and it ſhall devoure the pallaces of Kirioth, and Moab ſhall dye with tumult, with ſhouting, and with the ſound of a trumpet.
3. And I will cut off the Iudge out of the midſt thereof; and will ſlay all the Princes thereof with him; ſaith the Lord.
HOw grieuous a burden ſinne is, you may well perceiue, by the heauy puniſhments, which God layeth vponupon the committers of ſinne. Good ſtore of examples the firſt chapter of this prophecie hath yeelded vntounto you. The Syrians, the Philiſtines, the Tyrians, the Edomites, and the Ammonites hauehave for their ſinnes bin ſeuerally repayed with vengeance from Heauen; the fire of the wrath of God hath ſeized vponupon them, and deuoured them; their Cities are become deſolate; their memorie is periſhed from off the earth. As it is befallen them, ſo it befalleth the Moabites alſo: againſt whom Amos in the beginning of this ſecond chapter directeth his prophecie: and to the ſame purpoſe, whereto the prophecies of the former Chapter were directed.
TheaSee my ſixth Lecture vponupon Amos 1. reaſons why Amos, ſent of purpoſe with a meſſage to the Iſraelites, doth firſt prophecie againſt the Syrians, the Philiſtins, the Tyrians, the Edomites, the Ammonites, and the Moabites, all forreine nations, are three.
1. That he might be the more patiently heard of his countrymen, the Iſraelites. The Iſraelites ſeeing their Prophet Amos ſo ſharpe againſt the Syrians, and other their enemies, could not but with more quiet heare him, when he ſhould prophecie againſt them alſo. Conſolatio quaedam est afflictio inimici: Some comfort it is to a diſtreſſed naturall man, to ſee his enemie in diſtreſſe likewiſe.
2. That they might hauehave no cauſe to wonder, if God ſhould at any time come againſt them in vengeance, ſeeing that he would not ſpare the Syrians, and other their neighbor countries, though they were deſtitute of the light of Gods word, and ignorant of his will.
3. That they might the more tremble at the words of this prophecie, when they ſhould ſee the Syrians and other Nations affl…cted, and tormented according to the heinouſnes of their iniq…ities.
Here might the Iſraelites thus hauehave argued: Will not God ſpare the Syrians, the Philiſtines, the Tyrians, the Edomites, the Ammonites, the Moabites? Then out of doubt he will not ſpare vsus. They ſilly people neuer knew the holy will of God, and yet ſhall they be ſo ſeuerely puniſhed? How then ſhall we eſcape; who knowing Gods holy will, hauehave contemned it?
You ſee now, why Amos ſent with a meſſage to the Ten Tribes of Iſrael, doth firſt prophecie againſt foreine Nations. In the laſt place are the Moabites. This prophecie againſt the Moabites, Tremellius and Iunius in their tranſlation of the Bible, do add to the firſt Chapter, as a part of it. But ſith the Hebrew text ſo diuides it not, I will not follow them: but will expound it, as belonging to the ſecond Chapter.
The words then which I hauehave read vntounto you, are the burden of Moab; a heauy prophecie againſt Moab. And doe conteine three generall parts.
1. A preface, verſ. the 1. Thus ſaith the Lord.
2. A prophecie, verſ. the 1. For three tranſgreſſions of Moab &c.
3. A concluſion, verſ. the 5. Saith the Lord.
The preface, and concluſion, doe giuegive authoritie to the prophecie; whereby we learne that the words here ſpoken by Amos, are not the words of Amos, but the words of the euerliuing GOD.
The prophecie conſiſteth of foure parts.
1. The generall accuſation of Moab. For three tranſgreſſions of Moab, and for foure.
2. The Lords proteſtation againſt them: I will not turne to it.
3. The declaration of that grieuous ſinne, whereby they ſo highly offended God: Becauſe they burnt the bones of the King of Edom into lime. verſ. 1.
4. A commination, or denuntiation of ſuch puniſhment, as ſhould be laid vponupon them for their ſins. verſ. 2. & 3.
This puniſhment is ſet downe,
1. In a generalitie: Therefore will I ſend a fire vponupon Moab, and it ſhall deuoure the pallaces of Kirioth.
2. More eſpecially: Where I obſerue,
1. The manner of the puniſhment, as that it ſhould come vponupon them with feare, trouble, and aſtoniſhment: And Moab ſhall dye with tumult, with ſhouting, and with the ſound of a trumpet.
2. The extent of it. None might eſcape it: neither Prince, nor King. For thus ſaith the Lord, verſ. the 3. I will cut off the Iudge, (the King) out of the middeſt thereof, and will ſlay all the Princes thereof with him.
Thus hauehave you the Analyſis, reſolution, or diuiſion of my Text. Returne we now to the Preface: Thus ſaith the Lord; whoſe name in my Text is Iehovah.
Sundry are the Names of God in holy Scripture; by which albeit the ſubſtance of God cannot aptly, and clearely be defined, yet they ſerue vsus thus farre; to bring vsus to ſome further knowledge of God, then otherwiſe we ſhould hauehave. Theſe Names of God are obſerued by ancient Diuines to be of two ſorts, Negatiue, and Affirmatiue.
The negatiue Names of God, are Vncreated, Incorporeall, Inviſible, Incorruptible, Infinite, and ſuch like: and theſe deſcribe not, what God is; but what he is not; and doe euidently declare vntounto vsus, that he is bonum quoddam excellentiſſimum, ſome moſt excellent Good, free from all imperfection of any creature.
The affirmatiue Names of God, are aſcribed vntounto him either eſſentially, or by way of relation, or by a Metaphor. The Names of God aſcribed vntounto him eſſentially, are either proper to him alone, or common to others alſo. Among the eſſentiall Names of God, proper to him alone, is Iehovah, the Name of God in my Text. His other eſſentiall Names communicable vntounto others, as to men, doe yet belong vntounto God, either modo excellentiae, by an excellencie: or modo cauſa independentis; as he is the primarie cauſe of all things. By an excellencie, God is ſaid to bee Good, Iuſt, Wiſe, Mighty, Holy, Mercifull: and as he is the primarie cauſe of all things, ſo is he called a Creator, a Redeemer, and hath other like appellations.
Now the affirmatiue Names of God, aſcribed vntounto him by way of relation, are the Names of the Trinitie, in which there is no foreign, no cōmeation, no vnion; each perſon hath his proper name. Father, Son, & Holy Ghoſt. The other affirmatiue Names of God aſcribed vntounto him by a metaphor, are affirmed of him either per foreign, that eueryevery man may vnderſtand what they meane: as when God is ſaid to be Angrie; or per foreign, by analogie or ſimilitude, as when God is called a Lyon, a Stone, a Riuer.
Of theſe many Names of God, now repeated vntounto you, his moſt proper Name is his Name in my Text: his Name Iehouah, a Name that cannot be attributed to any creature in the world, no not by an analogie, or ſimilitude. It is the honourableſt Name belonging to the great God of Heauen. I might ſpend much time about it, would I apply my ſelfe to the curioſity of thebSee my third Lecture vponupon Amos 1. Cabaliſts, and Rabbins.
They ſay it is nomen foreign, a name not to be pronounced, not to be taken within polluted lips: they call it nomen tetragrammaton, a name of foure letters foreign, by an excellency: for as much as the Name of God *Abrah. Broviꝰ in feſto Circumc. Dom. Conc. 3 Dei nomen ſignificat quaternarius, ea ratione, quia fere omnibus, nomen Dei Quadriliterū Latinis Deus, Graecis foreign, Italis Idio, Germanis Goth, Polonis & Illyrijs Bogh, Gallis Dieu, Hiſpanis Dios, Hebraeis foreign Joh. Garhard lor. Theol. Tom. 1. de Natura Dei §. 26. Obſeruant nonnulli appellationem Dei eſſe omnibus fere populis quadriliterum. Sic Hebraeis foreign Aſſyrijs Adad, Aethiopibus foreign Perſis foreign: Aegyptis foreign: Magis foreign: Arabibus Alla: Illyricis Bogi: Graecis foreign: Turcis foreign: Hetruſcis foreign: Latinis Deus: Hiſpanis Dios: Italis Idio: Gallis Dieu: Germanis Gott: Polulis novi orbis Zimi: Vide P. Gregor. lib. 6. Synt. art. mirab. c. 2.in all tongues, and languages generally conſiſteth of foure letters: and they obſerue theſe foure letters in Hebrew to bee letters of reſt, to ſignifie vntounto vsus, that the reſt, repoſe, and tranquillitie of all the Creatures in the world, is in God alone: they teach, that it is a powerfull name for the working of miracles, and that by it Chriſt, and Moſes hauehave done great wonders. But theſe their braine-ſicke, ſuperſtitious, and blaſphemous inventions, my tongue ſhall not enlarge. Yet thus much I ſay of this Name, that there is a ſecret in it. It is plaine Exod. 6.3. There thus ſaith the Lord vntounto Moſes: I appeared vntounto Abraham, to Iſaac, and to Iacob, by the name of a ſtrong, omnipotent, and all-ſufficient God, but by my name IEHOVAH was I not knowne to them. This ſecret I hauehave heretofore vnfolded vntounto you after this manner.
This great name of God, this name Iehovah; firſt it importeth the eternitie of Gods eſſence in himſelfe, that he is yeſterday, and to day, and the ſame for euer; which was, which is, and which is to come.
Secondly, it noteth the exiſtence and perfection of all things in God, as from whom all creatures in the world hauehave their life, motion, and being. God is the being of all his creatures; not that they are the ſame, that he is, but becauſe of him, and in him, and by him are all things.
Thirdly, it is the Memoriall of God vntounto all ages, as himſelfe calls it. Exod. 3.15. The Memoriall of his faithfulnes, his truth, and his conſtancie in the performance of his promiſes. And therefore whenſoeuer in any of the Prophets God promiſeth, or threatneth, any great matter, to aſſure vsus of the moſt certaine euent of ſuch his promiſe, or threatning, he adds vntounto it his name Iehovah: as here in my text: Thus ſaith Iehovah.
Iehovah.] The ſtrength of Iſrael: who is not as man, that he ſhould lye, nor as the ſonne of man that he ſhould repent. Wicked Balaam is driuen to confeſſe as much, Num. 23.19. and there proceedeth by way of queſtion: Hath the Lord ſaid, and ſhall he not doe it? Hath he ſpoken and ſhall he not accompliſh it? Samuel with boldnes tells Saul, 1. Sam. 15.29. that the Lord, who is the ſtrength of Iſrael will not lye nor repent; and he giues this reaſon of it: For he is not a man that he ſhould repent. All his words, yea all the titles of all his words are Yea, and Amen, ſo firmely ratified, that they cannot be altered; ſo ſtanding immutable, that they cannot be changed. Our Sauiour Christ giues record herevnto. Matth. 24.35. Coelum & terra praeteribunt. Heauen and Earth ſhall paſſe away; but Gods words, they ſhall not paſſe away. The graſſe withereth, ſaith the Prophet Eſay cap. 40.8. The graſſe withereth, and the flower fadeth, but the word of our God ſhall ſtand for euer.
Thus are we by this name Iehovah led to the conſideration of the truth of God. Gods truth is his eſſentiall proprietie, whereby he is moſt free from all ſhew or ſhadow of falſhood. This his truth is eminent in himſelfe, in his workes, and in his words. In himſelfe, two manner of wayes. 1. In reſpect of his eſſence, whereby he truly is. 2. Foraſmuch as he is the Idea, type, and patterne of all the truth that is in any creature.
Now concerning the workes of God, they all are Truth? whether they be Internall, or Externall. His Internall workes are either perſonall, or eſſentiall: and both nothing but truth. For his perſonall workes: the Father doth truly beget the Sonne, the Sonne is truly begotten of the Father: and the holy Ghoſt doth truly proceed from the Father and the Sonne: the like muſt we ſay of his eſſentiall workes; Whatſoeuer God hath decreed, he hath truly decreed it, and doth truly execute it.
Beſides theſe Internall workes of God, ſome workes of his are called in the Schooles Externall. Such are the creation of the world, the conſeruation of the ſame, the gouernment of the Church, the couenant with the faithfull, and the like, in all which, moſt conſtant is the truth of God.
As the truth of God is eminent in himſelfe, and in his workes, ſo alſo is it eminent in his words. This hath but now, bin prooued vntounto you by the confeſſion of Balaam, by the aſſeueration of Samuel, by the record of the Prophet Eſay, and of our Sauiour Ieſus Chriſt. I ſhut vp this doctrine of the truth of God, with the words of the bleſſed Apoſtle S. Paul, Rom. 3.3. Let God be true, and eueryevery man a lyar.
Now let vsus ſee what vſes may be made of this doctrine.
Is it true?
Is God truth in himſelfe, in his works and in his words?
Hereby may eueryevery childe of God among vsus be well aſſured, that our faith in God the Father, in Chriſt his Sonne, and in the holy Ghoſt, proceeding from the Father, and the Sonne, is moſt true and moſt certaine: and cannot by any meanes be deceiued it ſelfe, or deceiue vsus? For it is grounded, and ſupported, vponupon, and by the words of him, who onelyonly is the true God, yea truth it ſelfe: who hath truly ſayd concerning vsus, and all other, who beleeue in Chriſt, that he hathcRom. 8.37. loued vsus*Epheſ. 1.4. before the foundation of the world, hath choſen vsus to eternall life; for our better atteining whereof, he hathdRom. 8.3. ſent into the world his owne Sonne in the ſimilitude of ſinfull fleſh;eGalat. 4.4. made of a woman, and made vnderunder the Law, that by hisf1. Iohn 1.7. bloud we might be clenſed from all ſinne, andgRom. 5.9. iuſtifyed in the ſight of God: that by his holy ſpirit we might beh1. Pet. 1.3. regenerated, gouerned, defended from our enemies; and at that great day, the day of the reſurrection of all fleſh, we may both bodie and ſoule be brought into the full poſſeſſion of eternall life.
Which being ſo, what remaineth on our parts, but that we abide conſtantly in our holy faith, and perſeuere therein, euen vntounto the end? Without perſeuerance our faith will not auaile vsus. For not eueryevery one, but ſuch onelyonly as are marked in their foreheads with the letter Tau, with the note of perfection, and perſeuerance, ſhall enter the inheritance of the bleſſed. Ezech. 9 4. And not eueryevery one, but he onelyonly, that endureth to the end ſhall be ſaued. Matth. 10.22. And not eueryevery one, but he onelyonly which is faithfull vntounto death, ſhall receiue the crowne of life. Reuel. 2.10.
Let the dog returne to his vomit, and the waſhed ſow to her wallowing in the mire, as the Prouerbs are. 2. Pet. 2.22. But let vsus hold faſt our holy faith, till it ſhall pleaſe God to call vsus to make our finall account, how we hauehave ſpent the dayes of our Pilgrimage in this preſent world. So ſhall he, that is holy, and true; who hathiReuel. 3.7. the key of Dauid, which openeth and no man ſhutteth; which ſhutteth, and no man openeth; open vntounto vsus the gates of Ieruſalem, which is aboue, and giuegive vsus full fruition of euerlaſting happineſſe.
Thus hauehave you the firſt vſe of my firſt doctrine, touching the truth of God. My doctrine was: God is truth in himſelfe, in his workes, and in his words.
The firſt vſe concerneth our faith in Chriſt, and our perſeuerance therein. A ſecond followeth.
It appertaineth to thankeſgiuing. For if our ſaluation, and eternall life doe depend vponupon the knowledge of the heauenly truth; and God brings none to the knowledge of this truth but his elect, and choſen people; how great thankes ought we to giuegive vntounto God, not onelyonly for chooſing vsus, but alſo for making it knowne vntounto vsus by the reuelation of his truth, that we are his choſen people. For he hath not onelyonly imprinted in the vsus image of that truth, which is eternall in himſelfe; but alſo daily bringeth vsus to ſuch a meaſure of knowledge of that his heauenly truth wherein conſiſteth our ſaluation, that we may be ſaued.
What greater benefit can there be vntounto vsus, then this? What more ample teſtimonie of his eternall good will to vsus? For this benefit, that is, for the knowledge of Gods heauenly truth, the bleſſed Apoſtle St Paul neuer ceaſed to giuegive thanks vntounto God. I thanke God (ſaith he 1. Tim. 1.12.) I thanke him, who hath made me ſtrong, that is, Chriſt Ieſus our Lord: for he counted me faithfull, and put me in his ſeruice; When before I was a blaſphemer, and a perſecutor, and an oppreſſor, but I was receiued to mercy. From this his thankefull heart proceeded thoſe his words, Phil. 3.8. Doubtleſſe, I thinke all things but loſſe, for the excellent knowledge ſake of Chriſt Ieſus my Lord, for whom I hauehave counted all things loſſe, and doe iudge them to be but foreign, euen dung, that I might winne Chriſt.
St Pauls charitie was not confined within the Temple of his owne bodie; others had a taſt thereof. As the Corinthians; to whom in his firſt Epiſtle, cap. 1. ver. 4. he thus manifeſteth his affection: I thanke my God alwayes on your behalfe, for the grace of God which is giuen you in Ieſus Chriſt, that in all things ye are made rich in him, in all kind of ſpeech. And in all knowledge. I thanke my God alwayes on your behalfe, not for your riches, for your honors, for your large poſſeſſions, for your flouriſhing cittie, but for the grace of God, which is giuen you in Ieſus Chriſt for your free vocation, for your faith, for your reconciliation, for your iuſtification, for your regeneration, for your hope of eternall ſaluation, for the preaching of the word of God among you, and for your knowledge of the truth thereof.
The knowledge of this truth of God, farre ſurpaſſeth all the treaſures of this corruptible world. Shall not we then poure out our ſoules in thankfulnes before almightie God, for beſtowing vponupon vsus ſo gracious a bleſſing, as is this knowledge of the truth of God? Let vsus with the ſpirit of bleſſed Paul, account all things which hauehave beene, or are gainefull to vsus in this preſent world, to be but loſſe and dung in reſpect of this knowledge of Gods holy truth, foraſmuch as hereby we may winne Chriſt. Thus hauehave you the ſecond vſe of my doctrine. My doctrine was: God is truth in himſelfe, in his workes, and in his words.
The ſecond vſe concerneth our thankeſgiuing for the knowledge of Gods truth. The third tendeth to our imitation.
Is it true? Is God truth in himſelfe, in his workes, and in his words? Why ſtriue we not with all the faculties, and powers of our ſoules to repreſent our God in truth? He in the beginning, in the firſt man, in our forefather Adam, created and made vsus in his owne image, after his owne likeneſſe. Gen. 1.26. Then was man inueſted with glorious roabes, with immortalitie, with vnderſtanding, with freedome of will; then was he perfectly good, and chaſt, and pure, and iuſt, and true: Whatſoeuer might appertaine to happines, or holineſſe, he then had it. For God created him ſo like vntounto himſelfe in perfect happines, and holineſſe; that he might in ſome ſort beare about with him the image of the great and glorious God of Heauen.
But alas, our firſt Parent continued not long in that his firſt eſtate, of puritie, innocencie, and integritie; by his fall he loſt vsus, that his precious Iewell, which, (had he ſtood faſt) would hauehave beene vntounto vsus a chaine of gold about our neckes; yea, as it is called Pſal. 8.5. A crowne of honor, and glorie. But by his fall we are become miſerable, and vnholy, and wicked, and vncleane, and falſe; as vnlike to God, as darkeneſſe is to light, and Hell is to Heauen.
In this eſtate of ſinne, and death, we all lay wallowing, till God of his owne vnſpeakeable mercy, and goodneſſe raiſed vsus vp by his grace to a better ſtate; a ſtate of regeneration, and ſaluation; wherein all we whoſe names are written in the Regiſter of the elect, and choſen children of God, muſt ſpend the remainder and reſidue of the dayes of our pilgrimage in this world. In this ſtate wee muſt not ſtand at one ſtay, but muſt alwayes be growing vpward. We muſt day by day endeuour to encreaſe our ſpirituall ſtrength, and change our Chriſtian infancie with a ripe and conſtant age; and adde grace to grace, till we become perfect men in Chriſt.
To vsus, now in the ſtate of regeneration belongeth the exhortation of God vntounto the children of Iſraell. Leuit. 11.44. Be ye holy, for I am holy: And that of Chriſt to his auditors vponupon the Mount. Matth. 5.48. Be ye perfect, as your Father which is in heauen is perfect: or as it is in St Luke. Chap. 6.36. Be ye mercifull, as your Father alſo is merciful. By which places we are not exhorted to a perfection of ſupererogation, as Monkes would hauehave it, nor to a perfect and abſolute fulfilling of the Law; for that is impoſſible, ſo long as wee carry about vsus theſe veſſels of corruption: witneſſe St Paul Rom. 8.3. But all that we are exhorted to, is, that we would do our beſt endeuours to reſemble our God, and to be like vntounto him, in holineſſe, in perfection, in mercifulneſſe. Be holy, as God is holy: be perfect, as God is perfect; be mercifull, as God is mercifull; non abſoluta aequalitate, ſed ſimilitudine: not abſolutely, and equally, holy, perfect, and mercifull, as God is, but by a ſimilitude. God is our Father: and will not we his children, like good children, ſtriue to be accomodated and fitted to our Fathers vertues?
Beloued, let vsus apply our ſelues to this imitation of our heauenly Father, to be holy, as he is holy; to be perfect, as he is perfect; to be mercifull, as he is mercifull; and for my preſent purpoſe, to be true, as he is true.
To this laſt we may thus be led. God is our Creator; and he is the God of truth. Pſal. 31.5. Chriſt is our Redeemer, and he is Truth. Ioh. 14.6. We are renued by the holy Ghoſt, and he is the ſpirit of Truth. Ioh. 16.13. We liue in the boſome of the Church; and ſhe is the pillar and ground of Truth 1. Tim. 3.15. Thus liuing, we are taught by the word of truth. Coloſ. 1.5. And are brought to the knowledge of the Truth. 1. Tim. 2.4. And are ſanctified by Truth. Ioh. 17.17. Adde hereto, that we are commaunded eueryevery one to ſpeake the Truth, Epheſ. 4.25. And ſhall we doe our beſt to reſemble God in Truth? To be true as he is true? Dearely beloued, ſith we are the children of Truth (for God is Truth, and his children we are) let vsus walke, as it becometh the children of Truth: let Truth be in our thoughts, in our words, in our workes: in all our wayes.
What ſhall I more ſay to this poynt, but exhort you in St Paules words, Epheſ. 4.25. That ye would caſt off lying, and ſpeake eueryevery man the truth to his neighbour. For as much as the Lord will deſtroy all ſuch as ſpeake lies. This you know by the fift Pſalme, ver. the 6. But how will he deſtroy them? It is anſwered. Reuel. 21.8. All lyars ſhall hauehave their part in the lake, which burneth with fire and brimſtone. Thus hauehave you the third vſe of my doctrine. My doctrine was: God is truth in himſelfe, in his workes, and in his words.
The third vſe is, our holy imitation of God in truth.
There is yet a fourth vſe of this doctrine of the truth of God. It ſerues for a redargution, or reproofe of ſuch as deny God, and his truth. Deny God, and his truth? Can there be any, endued with a reaſonable ſoule, ſo voyd of vnderſtanding? Yes. There is a generation of men monſtrouſly miſhapen in the powers of the ſoule, who ſpare not to break the cords of Religion aſunder, and to caſt her yoke from them. They dare auouch with thoſe in Tullie, Totam de Dijs immortalibus opinionem fictam eſſe ab hominibus ſapientibus reipub. cauſâ, vt quos ratio non poſſet, eos ad officium religio duceret: judging the ſeruice of God to be a meere deuiſe of man, for the better gouernment of the Common-wealth; wherein inferiors, ſith they will not be ruled by reaſon, muſt be ordered by religion.
Tell ſuch of the Scriptures, you may as well vrge them with Lucians narrations: tell them of repentance, they caſt it behind them: tell them of faith, they regard it not. Speake to them of baptiſme, they hold it of no greater price, then the waſhing of their hands. Let them heare of the Reſurrection, this feeds them with many a merry conceit. They thinke pleaſantly with themſelues, what manner of bodies they ſhall hauehave at that day, of what proportion and ſtature their bodies ſhall be; whether their nayles, and haire ſhall riſe againe. Impious wretches, thus they make a ſcoffe at God and religion: whom, were they vſed according to their deſerts, the Preachers ſhould pronounce, and the Prince proclaime the fouleſt leapers, that euer yet ſore ranne vponupon; very worthy to bee excluded the hoaſt, and to hauehave their habitation alone: yea to be exiled the land, and to bee expelled from nature it ſelfe, which ſo vnnaturally they ſtriue to bring to naught. I ſay no more againſt them; but leaue them to the God of truth, whom they hauehave denied, that he in due time may repay them home with vengeance.
Thus farre am I guided by my firſt doctrine, grounded vponupon this eſſentiall name of God, his name Iehouah: importing his truth in himſelfe, in his workes, and in his words: Thus ſaith Iehouah.
Thus ſaith the Lord] Is not this the propheſie of Amos? Are not all the words of this propheſie, chap. 1.1. called the words of Amos the heardſman? What then meaneth this phraſe, Thus ſaith the Lord? As Almighty God in olde time ſpake to our Fathers by the mouth of Moſes, Exod 4.12. So did hee in ſucceeding ages ſpeake vntounto them by the mouth of other his Prophets, Luke 1.70. Heereto S. Peter beareth record, 2. Epiſt. 1.20. Know this, ſaith he, that no propheſie in the Scripture is of any priuate motion; and he giues the reaſon heereof, verſe 21. For, the propheſie in old time, came not by the will of man, but holy men of God ſpake, as they were mooued by the holy Ghoſt. Hence ſprang thoſe vſuall and familia… ſpeeches in the bookes of the Prophets: The word of the Lord came vntounto me; The Lord God hath ſpoken, and this in my Text: Thus ſayth the Lord.
This Lord, who thus ſpake in old time by his Prophets, did in fulneſſe of time, when he ſent to conſummate, and perfect the worke of mans redemption, ſpeake by his bleſſed Euangeliſts and Apoſtles. This appeareth by the faithfull promiſe made vntounto them, Matth. 10.19. Take no thought how, or what yee ſhall ſpeake: It is not yee that ſpeake, but the Spirit of your Father, that ſpeaketh in you. It muſt ſtand euer true, what is recorded 2 Tim. 3.16. The whole Scripture is giuen by inspiration of God. The whole Scripture, and eueryevery parcell of it, ha…h inward witneſſe from the Spirit, which is the author of all truth. Sweet then is the harmony, conſent and agreement of all the Prophets, Euangeliſts, and Apoſtles, from the firſt vntounto the laſt. Not one of them ſpake one word of a naturall man, in all their miniſteries: the words which they ſpake, were the words of him that ſent them: they ſpake not of themſelues; God ſpake in them. Whenſoeuer were the time, whatſoeuer were the meanes, whoſoeuer were the man, whereſoeuer were the place, whatſoeuer were the people, the words were the Lords. Hence ariſeth this doctrine:
The Author of holy Scripture is neither man nor Angell, nor any other creature, how excellent ſoeuer, but onelyonly the liuing and immortall God.
This truth is euident, by this which I hauehave but now delired. For if God in old time ſpake to our Fathers, by the mouth of Moſes, if God ſpake by other his Prophets, if God ſpake by the Euangeliſts and Apoſtles, if all Scripture be inſpired of God; then it well followeth; that God is the author of Scripture: and therefore not man, nor Angell, nor any other creature, how excellent ſoeuer. I can but point at the vſes of this doctrine.
The firſt vſe is redargution. Is the liuing and immortall God the author of holy Scripture? Heere are all they to bee reprooued, who doe vilifie and debaſe the ſacred Scriptures, and eſteeme not of them, as of the word of God. Such are they, who bearing in their fore-heads, the ſtampe of Chriſtians, hauehave notwithſtanding giuen their names to that Antichriſt of Rome, and the now-falſe Church there. They ſhame not to affirme, that, ſetting aſide the authority of that Church, and her head the Pope, the Scripture is no better, then alColl…q W…rm…t. doubtfull, vncertaine and leaden rule, then amColloq. R… t…bon. matter of debate, thennLudouic. Matoranus. dead inke, thenoEskins. inken diuinity, then apPighius. noſe of wax, then arColloq. Worm. booke of diſcord, then aſPighius. dumbe Iudge, thentHoſius. Gretſer. Heereof ſee my ſecond Lecture vponupon Amos 1. Aeſops fables.
Impious wretches; had they not wip'd all ſhame from their faces, they would neuer hauehave layd ſuch load of diſgraces vponupon Gods holy word. Their Cardinall Hoſius ſtayes not heere, he proceedes a degree further. He coynes a diſtinction of Scripture, as its vſed by themſelues, whom he calleth Catholikes, and as by vsus, whom hee calleth Heretikes. His words are in the end of his third book againſt Brentius his Prolegomena. The Scripture, quomodo profertur à Catholicis verbū eſt Dei, quomodo profertur ab Haereticis verbum eſt Diaboli, as it is alledged by vsus, ſo muſt it bee, forſooth, the word of the Deuill, but as by them, ſo onelyonly ſhall it be the word of God. Blaſphemous Cardinall, hee marcheth not alone.uSyntagm. Diſput. Sedan. loc. 2. De origine ſacrae Scripturae §. 32. pag. 17. Telenus tels mee of a champion of that ſide, as farre forward as he, who ſaith; Melius conſultum fuiſſe Eccleſiae, ſi nulla vnquam extitiſſet Scriptura, that, had there neuer beene any Scripture, the Church had beene better prouided for, then now it is. Sedens in coelis ridet: there's a God in heauen, that hath theſe wicked impes in deriſion: vponupon whom, for their taunts, contumelies, and reprcches againſt his ſacred word, hee will one day poure out his full viols of wrath: then will he cruſh them with his ſcep…er of iron, and breake them in pieces like potters veſſ…ls. You hauehave the fi…ſt vſe. A ſecond followeth.
Is the liuing and immortall God the author of holy Scripture? Heere then is a leſſon for vsus, whom God hat ſet a part to be Preachers, and Expounders of his will. We muſt handle his ſacred Scripture, as his holy word: wee muſt euer come vntounto you, as my Prophet heere did to the Iſraelites, with Thus ſaith the Lord, in our mouthes. Wee may not ſpeake either the imagination of our owne braines, or the vaine perſwaſions of our own hearts. We muſt ſincerely preach vntounto you, Gods gracious word without all corruption, or deprauing of the ſame. To this S Peter well exhorteth vsus in his 1. Epiſt. and chap. 4.11. If any man ſpeake, let him ſpeake as the word of God. For if wee, yea if an Angell from Heauen ſhall preach otherwiſe vntounto you, then from the Lords own mouth, ſpeaking in his holy word, foreign; let him be accurſed; let him be had in execration.
The third vſe of this doctrine, is peculiar vntounto you (Beloued) who are auditors and hearers of the word. Is the liuing and immortall God the author of holy Scripture? Then (Beloued) it is your part to heare vsus with attention, and reuerence, whenſoeuer wee ſtand before you, to expound Gods holy Scripture. S. Paul commendeth the Theſſalonians, Epiſt. 1. chap. 2.13. For that whenſoeuer they receiued of the Apoſtles of Chriſt, the word of the preaching of God, they receiued it not as the word of men, but as it was indeede, the word of God. In like ſort, if you receiue it, it will ſaue your ſoules. It is able ſo to doe. S. Iames ſhall bee your pledge, chap. 1.21. Receiue it therefore with meekneſſe, that by it your ſoules may liue.
God ſpake vntounto Iſrael in a viſion by night, and ſayd Gen. 46.2. Iaacob, Iaacob. Iaacob anſwered, I am heere. He was preſt and ready with all reuerent attention, to heare what his God would ſay vntounto him, and to follow the ſame with all faithfull obedience. Such readineſſe well becommeth eueryevery childe of God at this day in the Church, where God ſpeaketh. Thus muſt hee thinke within himſelfe. It is thine ordinance, ô Lord, by thy word preached to inſtruct me, concerning thy holy will. I am heere, Lord, in all humble feare, to heare thy bleſſed pleaſure, what this day thou wilt put into the mouth of the Preacher to deliuer vntounto me, I am heere, ſpeake on, Lord, thy ſeruant heareth. If a Prince of this world, or ſome great man ſhall ſpeake vntounto you, you will attend, and giuegive eare vntounto him with all diligence; how much more then ought yee ſo to doe, when the King of Heauen, and Lord of the Earth, the liuing and immortall God, calleth vponupon you by his Miniſters?
What remaineth but that you ſuffer a word of Exhortation. It ſhall bee ſhort: in S. Pauls words, Coloſſ. 3.16. Holy and beloued, as the elect of God, let the word of God dwell plenteouſly in you in all wiſdome. This word of God, it is his moſt royall and celeſtiall Teſtament, it is the oracle of his heauenly Sanctuarie, it is the only key vntounto vsus of his reuealed counſels; it is milke from his ſacred breaſts, the earneſt and pledge of his fauor to his Church, the light of our feete, the ioy of our hearts, the breath of our noſtrils, the pillar of our faith, the anchor of our hope, the ground of our louelove, the euidence of our future bleſſednes.
Let this word of God dwell plenteouſly in you in all wiſdom. So ſhall your wayes by it be clenſed, and your ſelues made cleane. Yet a very litle while, & he that ſhall come, will come, & will not tarry, euen our Lord Ieſus Christ, who finding your wayes clenſed, and your ſelues made cleane by his ſacred word, will in his due time tranſlate you from this valley of teares, into Ieruſalem which is aboue, the moſt glorious Citie of God. There ſhall this corruptible put on incorruption, and our mortalitie ſhall be ſwallowed vp of life. Euen ſo be it.