Twenty-One Sermons on Amos 2, Collection of lectures · Lecture 1
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 devoured 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 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 causae 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. Brovi{us} in fes…o Circumc. Dom. Conc. 3 Dei nomen significat quaternarius, ea ratione, quia fere omnibus, nomen Dei Quadrilitorū Latinis Deus, Graecis foreign, Italis Idio, Germanis Goth, Polonis & Illyrijs Bogh, Gallis Dicu, 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: Latini… Deus: Hispanis Dios: Italis Idio: Gallis Dieu: Germanis Gott: Populis 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 familiar 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… tubon. matter of debate, thennLudouic. Maioranus. dead inke, thenoEsk…ns. inken diuinity, then apPighius. nose of wax, then arColloq. Worm. booke of discord, then asPighius. dumbe Iudge, thentH…ius. Gre…er. 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 reproches 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 first 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.