Twenty-One Sermons on Amos 1, Sermon 19
THE XIX. LECTVRE.
AMOS 2.13, 14, 15, 16.
Behold, I am preſſed vnderunder you, as a cart is preſſed that is full of ſheaues.
Therefore the flight ſhall periſh from the ſwift, and the ſtrong ſhall not ſtrengthen his force, neither ſhall the mightie deliuer himſelfe.
Neither ſhall he ſtand, that handleth the bow, and he that is ſwift of foote ſhall not deliuer himſelfe, neither ſhall he, that rideth the Horſe, deliuer himſelfe.
And he, that is couragious among the mightie, ſhall flee away naked in that day, ſaith the Lord.
VVE are now come to the fourth part of this firſt Sermon of Amos, concerning the kingdome of the tenne tribes of Iſrael. I heretofore called it a Commination. So I call it ſtill. For here are the Iſraelites threatned with puniſhment for the enormitie of their ſinnes, expreſſed, verſ. 6, 7, 8. and for the fouleneſſe of their ingratitude, layd to their charge, verſ. 12. In this Commination we may obſerue two things.
Firſt, how the Lord, in reſpect of the ſinnes of Iſrael, and of their vnthankfulneſſe for benefits beſtowed on them, eſteemeth of them, verſ. 13. Behold, I am preſſed vnderunder you as a Cart is preſſed, that is full of ſheaues.
The other is, a menacing or threatning of puniſhment to befall them: I may terme it, A ſending of defiance vntounto them; a denouncing of warre againſt them, verſ. 14, 15, 16. Wherein we may note three things.
The firſt is, impotentia fugiendi, their vnableneſſe to eſcape the flight in the day of battell: thus ſet downe in the 14. verſ. The flight ſhall periſh from the ſwift. And verſ. 15. thus: He that is ſwift of foote, ſhall not deliuer himſelfe: neither ſhall he that rideth the horſe deliuer himſelfe.
The ſecond is, Debilitas in reſiſtendo, their weakeneſſe in reſiſting the enemie thus ſet downe, verſ. 14. The ſtrong ſhall not ſtrengthen his force, neither ſhall the mightie deliuer himſelfe, and verſ. 15. thus: Neither ſhall he ſtand that handleth the bow.
The third is, Fugae fortium: the flight of the valiant, and ſtout of heart, ſet downe in the laſt verſe, and there amplified by the adiunct of nakedneſſe: He that is couragious among the mightie, ſhall flee away naked in that day. Then followeth the confirmation of all, foreign ſayth the Lord: the Lord, who is the truth, and is omnipotent. He is the Lord of Hoſts; if heaEſa. 14.27. 2. Chro. 20.6. I…b. 9.12. Pro 21.30. Dan. 4.32. purpoſe to doe a thing, who ſhall diſanull it? if his hand be ſtretched out, who ſhall turne it backe?
My meditations for this time will be confined within the limits of the 13. verſ. Behold, I am preſſed vnderunder you, as a cart is preſſed that is full of ſheanes. In the handling whereof, my order ſhall be firſt to runne ouer the words; then to draw from them, ſome profitable note of doctrine.
Behold.
THis particle, ſet in the front of this verſe, is as it were a watchword to ſtirre vp our attentions, for as much as we are to heare of ſome important matter. A learned Diuine in his expoſition vponupon the fift of Nehemiah hath alike note: This word Ecce, Loe, Marke, or Behold, euer betokeneth throughout the Scripture ſome notable thing very good, or very ill, that is ſpoken of immediately afterward, and ſuch a one as commonly falleth not out among men: and the holy Ghoſt of purpoſe vſeth to marke ſuch notable things, with this word Ecce, Loe, Marke, or Behold, to put men in remembrance, and to awake them to the conſideration of the weightie matter that followeth, that they ſhould not lightly paſſe ouer it, but deepely marke and conſider it.
The Ieſuit Lorinus Comment. in Act. Apoſt. obſerueth out of holy Scripture, diuerſe acceptions and vſes of this particle, Ecce, Behold.
Firſt, it noteth rem novam, ac inopinatam, at que mirabilem: ſome thing that is new and vnlooked for, and wonderfull: as Act. 1.10. while the Apoſtles looked ſtedfaſtly toward heauen, at the time of Chriſts aſcenſion, Ecce, Behold, two men, or two Angels in the forme of men, ſtood by them in white apparell. So is it vſed by the bleſſed Virgin in her Magnificat, Luk. 1.48. Behold from henceforth all generations ſhall call me bleſſed. Where Ecce, Behold, rem magnam, novam, & admiratione dignam, deſignat, ſayth Alfonſus Salmeron. Behold! it deſigneth and poynteth out vntounto vsus, ſome great matter, new, and admirable, ſuch as is, creaturam in lucem edere creatorem famulam Dominum generare, Virginem Deum parere. What greater, what newer, what matter more wonderfull, then that a Creature ſhould conceiue in her wombe and bring forth her Creator, a handmaid her Lord, a virgin, God? It is ſo full of wonder, that the Prophet Eſay foretelling it, chap. 7.14. ſtamps it with an Ecce, Behold, Behold, a virgin ſhall conceiue and beare a ſonne.
The Euangeliſt S. Matthew, chap. 1.23. reciting the Prophets prediction, leaues not out this ſtampe, Behold: Behold, a virgin ſhall be with child, and ſhall bring forth a ſonne.
The Angell Gabriel, who was ſent from God to the virgin Mary, to report vntounto her, this great wonder, omits not this ſtamp, Ecce, Behold. See the Angels words, Luk. 1.31. Behold, thou ſhalt conceiue in thy wombe, and bring forth a ſon, and ſhalt call his name Ieſus. This the Poſtillers doe call Ecce admirativum, an Ecce of Admiration: and it is the firſt vſe of the particle Behold, obſerued by Lorinus.
Secondly, it betokeneth propinquum tempus, ſome time neere at hand, as Eſai 41.27. The firſt ſhall ſay to Sion foreign Behold, behold them, or behold theſe things, and I will giuegive to Ieruſalem one that bringeth good tydings. The place I vnderſtand of Chriſt, who is Alpha, or primus, the firſt; and Euangeliſta, he that bringeth the good tydings: him God giueth to Sion, and to Ieruſalem, and in him, Ecce ecce iſta erunt: Behold, behold all the promiſes of God ſhall come to paſſe, and that ſpeedily. This is true of Chriſt, who ſayth in the Reuelation, chap. 22.7. Behold, I come quickly; and Verſ. 12. Behold, I come quickly, and my reward is with me to giuegive eueryevery man according as his worke ſhall be. If I would imitate the Poſtillers, I could call this Ecce Admonitivum, an Ecce of Admonition, a warning word for eueryevery one to be in a readineſſe to embrace Chriſt at his comming.
Thirdly, Ecce, Behold, is a note of aſſeueration, or certaintie, and is put for Sanè or Certè, verily or certainly. Such it is Iere. 23.39. Ecce, Behold I, euen I will vtterly forget you, and I will forſake you, and caſt you out of my preſence, And I will bring an euerlaſting reproch vponupon you, and a perpetuall ſhame, which ſhall not be forgotten. Behold I will doe it; I will ſurely doe it.
Fourthly, Ecce, Behold, is a particle, ordinarily vſed by God in his Comminations, when he threatneth ſome great and heauie puniſhment to come as Ezech. 5.8. Thus ſayth the Lord againſt Ieruſalem, Behold, I, euen I am againſt thee, and will execute iudgments in the midſt of thee, in the ſight of the Nations, And, chap. 6.3. Thus ſaith the Lord againſt Iſrael, Behold, I, euen I, will bring a ſword vponupon you, and I will deſtroy your high places. And againſt Tyrus, chap. 26.3. Behold, I am againſt thee, O Tyrus, and will cauſe many Nations to come vp againſt thee, as the Sea cauſeth his waues to come vp. And againſt Zidon, chap. 28.22. Behold, I am againſt thee, O Zidon, and I will be glorified in the midſt of thee. And againſt Pharaoh, chap. 29.3. Behold, I am againſt thee, Pharaoh, King of Egypt, I will put hookes in thy Iawes. Many other like places I might alledge yet farther, to ſhew vntounto you, the frequent vſe of this particle, Ecce, Behold, in the Comminations of Gods puniſhments. But I will not hold you any longer with this diſcourſe.
Sufficient ſhall it be for you at this time to bee aduertiſed, that as often as you meete with this word Ecce, Behold, in the ſacred Volume of the word of God; ſo often you hauehave a watch-word, to ſtirre vp your attention, to liſten to the matter that enſueth, for its weight and worth. Such is it in my text. Behold. Your attention is called vponupon, to giuegive eare to that which followeth.
I am preſſed vnderunder you, as a cart is preſſed that is full of ſheaues.
I am preſſed] foreign It is in Hifhil, the roote of it is foreign which in Hifhil is ſometimes Tranſitiue, ſometimes Intranſitiue or Neutrall: from whence there is a twofold Interpretation of this place. One is, I am preſſed vnderunder you as a Cart is preſſed, that is full of ſheaues; the other, I will preſſe your place, as a Cart full of ſheaues preſſeth. That is our Textuall reading, this our Marginall. Some incline to that; ſome to this. Each hath a proper, and a profitable vnderſtanding. Firſt of the firſt.
Behold, I am preſſed vnderunder you as a Cart is preſſed, that is full of ſheaues.
THis meaning the Ʋulgar Latin ſeemeth to expreſſe; Ecce, ego ſtridebo ſubter vos, ſicut ſtridet plauſtrum onuſtum foeno: which I find thus handſomely tranſlated in an old Engliſh Manuſcript (ſome take it to be Wickliphes) Loe, I ſhall ſound ſtrongly vnderunder you, as a wayne charged with hay ſoundeth ſtrongly. S. Hierome thus gloſſeth it. As a cart or wayne, that is full laden with ſtubble or hay, maketh a noyſe, ſoundeth out, and bowleth: ſo I, not any longer enduring your ſinnes, but as it were committing ſtubble to the fire, ſhall cry out.
With this expoſition of S. Hierome, agreeth that of Gregorie the great, Moral. 32.6. Who there takes theſe words of my text to intimate, that God vnderunder the burden of ſins maketh a noyſe and cryeth out. Aliquando (ſayth he) etiam inſenſatis rebus propter infirmitatem noſtram altâ condeſcenſione ſe comparat: God ſometimes condeſcends to our weake capacities, and for our infirmities ſake compares himſelfe to things voyd of ſenſe: as here: Behold, I ſhall ſkreeke, or cry out vnderunder you, as a cart or wayne full-laden with ſheaues ſkreeketh or cryeth out. For, becauſe fenum eſt vita carnalium, the life of carnall men is as hay, according to that, Eſa. 40.6. Omnis caro fenum, All fleſh is graſſe, the Lord patiently enduring the life of carnall men, teſtifieth of himſelfe, more plauſtri fenum ſe portare, that likevnto a cart or wayne he is charged with hay. Now for him, Sub feni onere ſtridere, to ſkreeke out vnderunder a load of hay, it is nothing elſe, but pondera & iniquitates peccantium cum querelâ tolerare, with complaint to tolerate the burdens and iniquities of ſinfull men.
This his conſtruction ſeemes probable to Ribera. Probable to him: but it is good with Brentius, good with Gualter, good with Druſius, good with Winckelman, good with others with Remigius, with Albertus, with Hugo, with Lyra, with Dionyſius, as Caſtrus hath obſerued.
According to whom; the true meaning of my text is, as if the Lord ſhould thus hauehave ſaid: Behold, O yee Iſraelites;aA…s 3.2. you, whom onelyonly of all the families of the earth I hauehave knowne; you, whom I hauehave borne,bDeut. 1.31. as a man doth beare his ſonne; you, whom I hauehave carryed in my boſome,cNum. 11.12. as a nurſing father beareth the ſucking Child; You, once mydDe…. 9.26.29. people, and mine inheritance, whom I brought forth out of Egypt, by my mightie power, and by my ſtretched out arme, Behold: Behold ſuch hath beene, and is youreDeut. 9.29. ſtubbornneſſe, ſuch your wickedneſſe, ſuch the multitude of your ſinnes, that I am fIſa. 1.14.weary to beare them: Behold, I am preſſed vnderunder you, as a Cart is preſſed that is full of ſheaues. As many ſheaues, as much hay or ſtubble is vntounto a cart, ſo are you to me, in regard of your ſinnes you are ſo to me; ſo troubleſome, ſo grieuous, that I euen faint vnderunder you, and am not able any longer to beare you.
Its a very grieuous complaint; and may teach vsus thus much: that our ſinnes are ſometimes burdenſome and grieuous vntounto God. It is my doctrine: Our ſinnes are ſometimes burdenſome and grieuous vntounto God.
Such were the ſinnes of the old world, we know it by, Gen. 6.5, 6. For God ſaw, that the wickedneſſe of man was great in the earth, and that eueryevery imagination of the thoughts of his heart was onelyonly euill continually. And it repented the Lord, that he had made man on the earth, and it grieued him at his heart. It repented him, and grieued him at his heart.
Such were the ſinnes of Iudah. We know it by the firſt Chapter of the Prophecie of Eſai. The complaints which God maketh there, doe prooue it: verſ. 21. How is the faithfull Citie become an Harlot? It was full of iudgement, righteouſneſſe lodged in it; but now murtherers. Thy ſiluer is become droſſe, thy wine is mixt with water. Thy Princes are rebellious, and companions of theeues: EueryEvery one loueth gifts, and followeth after rewards: they iudge not the fatherleſſe, neither doth the cauſe of the widow come vntounto them. And verſe 14. Your new moones, and your appointed feaſts, my ſoule hateth, they are a trouble vntounto me, I am weary to beare them. You ſee; the ſins of Iudah were a trouble vntounto God, he was weary to beare them. They were burdenſome and grieuous vntounto him.
Such were the ſinnes of Iſrael, we know it by the 43. chap. of Eſai. There verſe 24. thus ſaith the Lord to Iſrael: Thou haſt made me to ſerue with thy ſinnes; thou haſt wearied me with thine iniquities. What! Was God made to ſerue with the ſinnes of Iſrael? Was he wearied with their iniquities? Its more then euident: the ſonnes of Iſrael, were burdenſome, and grieuous vntounto God.
Are not the ſinnes of the whole world ſuch? Are not our ſinnes ſuch? Sweet Ieſus, thou knoweſt they are ſuch. The labours, the troubles, the miſeries, the griefes, the torments which in the dayes of thy fleſh, from the firſt houre of thy Natiuitie, to the laſt moment of thy ſuffering vponupon the Croſſe, thou haſt endured for vsus, are ſo many demonſtrations, that our ſinnes are ſuch; that they are burdenſome and grieuous vntounto thee.
Dearely beloued, behold we Chriſt Ieſus in thegPhil. 2.7. forme of a ſeruant, laid in a hLuk 2.7.manger, exilediMatth. 2.14 from his countrey,kMat. 13.55. reputed for a Carpenters ſonne, yea for alMark. 6.3. carpenter;mMat. 4.2. hungering,nI…b. 4.7. & 19.28. thirſting,oI…. 8.23. &c. reuiled, rayled vponupon,p… 22.63. ſhamefully abuſed; and in an agonie,q…e…ſ. 44. ſweating great drops of bloud; we muſt confeſſe our ſinnes to hauehave beene the cauſe of all.
Behold we his glorious head crownedrMat. 27.29 with thornes; behold we his ſweete faceſMat. 26 67 Mark 14 65. buffetted and ſpit vponupon; behold we his harmeleſſetI…h 20.20, 25 hands diſtilling forth goare bloud; behold we his naked ſide u…h. 19 34 37pearced through with a ſharpe ſpeare; behold we his vndefiled feet, which neuer ſtood in the way of ſinners, dented through with cruell nayles; wee muſt confeſſe our ſinnes to hauehave beene the cauſe of all.
Our ſinnes the cauſe of all …. Eſay confeſſeth it, chap. 53.4 Surely, He [Chriſt Ieſus] hath borne our griefes, and carried our ſorrowes: he was woundedxEſa. 53.5. for our tranſgreſſions, he was bruiſed for our iniquities; the chaſtiſement of our peace was vponupon him, and with his ſtripes we are healed. S. Matthew repeats it, chap. 8.17. Himſelfe tooke our infirmities, and bare our ſickneſſes. So doth S Peter, 1. Epiſt. chap. 2.24. Chriſt his owne ſelfe bare our ſinnes in his owne bodie on the tree: by his ſtripes are we healed. S. Paul ſpeakes as plainely, Rom. 4.25. Chriſt was deliuered for our offences: and 1. Cor. 15.3. Chriſt died for our ſinnes. Our ſinnes are the cauſe of all Chriſts ſufferings.
Our ſinnes the cauſe of all Chriſts ſufferings! Its euen ſo. S. Auguſtin Meditat. cap. 7. doth thus elegantly deliuer it: The ſinner offendeth, the iuſt is puniſhed; the guiltie tranſgreſſeth, the innocent is beaten; the wicked ſinneth, the godly is condemned; that which the euill deſerueth, the good ſuffereth; the ſeruant doth amiſſe, the maſter maketh amends; man committeth ſinne, and God beareth the puniſhment. So true is my doctrine, Our ſinnes are ſometimes burdenſome and grieuous vntounto God.
So burdenſome, ſo grieuous, as that he is inforced to complaine, as here he doth againſt Iſrael, I am preſſed vnderunder you, as a Cart is preſſed, that is full of ſheaues. Stands it thus Beloued? May our ſins be burdenſome and grieuous vntounto God? May they preſſe him, as a Cart is preſſed, that is full of ſheaues? Make we hereof this vſe; to hate ſinne, to deteſt it, to flie from it, as from the Deuill, who is the Author of it.
Syracides in his Eccleſiaſticus, chap. 21. to incite vsus to the hatred of ſinne, to the deteſtation of it, and to flie from it, compareth ſinne to a Serpent, to a Lyon, to a two edged ſword. To a Serpent, verſ. 2. Flee from ſinne, as from the face of a Serpent; for it thou commest too neere it, it will bite thee. To a Lyon in the ſame verſe, Flee from ſinne as from a Lyon; the teeth thereof are as the teeth of a Lyon, ſlaying the ſoules of men. To a two edged ſword, verſ. 3. Flee from ſinne as from a two edged ſword; for all iniquitie is as a two edged ſword, the wounds whereof cannot be healed.
But what is a two edged ſword? what the teeth of a Lyon? what the face of a Serpent? what the Deuill himſelfe, to the louelove of God? Flee from ſinne for the louelove of God, that with thy ſinnes thou be not burdenſome and grieuous vntounto God. If we cannot but ſinne (as, the truth is we cannot, ſuch is our imperfection) yet let vsus not increaſe the meaſure of our ſin, by any wicked malice. If we cannot ſtay our ſelues from going in the paths of ſinne, yet let vsus ſtay our ſelues for going on therein. Stop we the courſe of our ſinnes, as the Lord ſhall enable vsus; and let vsus not, by the fulneſſe of their meaſure, pull vengeance from Heauen, whether God will or no. A heauie day and houre will it be to you, to me, to any, if the Lord ſhall once ſay vntounto vsus, as here he doth to Iſrael, I am preſſed vnderunder you, as a Cart is preſſed, that is full of ſheaues.
Againe, ſtands it thus, beloued? May our ſinnes be burdenſome and grieuous vntounto God? May they preſſe him as a Cart is preſſed, that is full of ſheaues? Make we then here of a ſecond vſe, euen to admoniſh ſuch ſinners as are obſtinate and impenitent. They may from hence be remembred, that if they be burdenſome and grieuous vntounto God, [with their obstinacie and impenitencie] God will be burdenſome and grieuous vntounto them with his plagues.
Obſtinacie, impenitencie! O let ſinnes of ſuch an eleuation be farre from our Coaſts. If we driue God to call a conuocation of Heauen and Earth, as Eſa. 1.2. Heare O heauens, and giuegive eare O earth: I hauehave nouriſhed and brought vp Children, and they hauehave rebelled againſt me; if we driue him to call on the mountaines & the foundations of the earth to heare his controuerſie, as Micah 6.2. Heare yee, O mountaines, the Lords controuerſie, and yee ſtrong foundations of the earth; the Lord hath a controuerſie with his people, and will plead with them: if we driue him to his old complaint, Hoſ 4.1. There is no truth, nor merciemercy, nor knowledge of God in the land, By ſwearing, and lying, and killing, and ſtealing, and whoring yee breake out, and bloud toucheth bloud: if we thus and thus force God, what ſhall become of vsus in the end? Will hee not againe force vsus, to cry out, houle, and repent, that euer wee thus and thus forced him? Yes, without all controuerſie he will. He will poure outxNahum 16. his furie like fire, he will throw downe rockes before him; and ſhall we then be able to ſtand? Its impoſſible we ſhould, vnleſſe truly and vnfeinedly renouncing all ſhew of obſtinacy and impenitencie, we become dutifull and obedient children to the Lord our God. O how deſirous, how earneſt is our ſweete Sauiour, we ſhould be ſuch? How pathetically doth he perſwade our, and the whole Churches reformation? Cant. 6.13. Returne, returne O Shulamite; returne, returne. Let our reply be, with Saint Auſtine, Domine, da quod jubes, & jube quod vis, Lord, giuegive vsus abilitie to returne to thee, and then command vsus to returne: or with Ieremie chap. 31.18. Turne thou vsus vntounto thee, ô Lord, and we ſhall be turned; thou art the Lord our God.
Thus hauehave you my doctrine, and the vſes thereof. My doctrine was: Our ſinnes are ſometimes burdenſome and grieuous vntounto God. My firſt vſe was; an incitement to the deteſtation of ſinne in generall. My ſecond was, a caueat againſt the fouleſt of ſinnes, obſtinacie and impenitencie. My doctrine branding our ſinnes with burdenſomeneſſe and grieuouſneſſe in reſpect of God; I grounded vponupon the complaint, which in my text, God maketh againſt Iſrael; I am preſſed vnderunder you, as a Cart is preſſed that is full of ſheaues. God is preſſed vnderunder our ſinnes; therefore our ſinnes are burdenſome vntounto him, they are grieuous vntounto him.
But here it may be queſtioned, how God can be ſaid to complaine of our ſinnes, to be burdened with them, to be grieued at them, ſith in himſelfe he hath all pleaſure and content? He dwelleth in ſuchy1. Tim. 6.16. light, ſuch brightneſſe of glory, as neuer mortall foote could approach vntounto: the ſight of his face is to vsus on earth vnſufferable; no mortall eye euer ſaw him, nor can ſee him: hezEſa. 57.15. inhabiteth the eternitie, is theaEſa. 44.6. firſt, and is the laſt, andbMala. 3.6. changeth not; yea, hath not ſo much as acIam. 1.17. ſhadow of change. How then is it, that he oft complaineth? how can he be burdened? how grieued?
Complaints, we know, are the witneſſes of a burdened, and grieued ſoule. God here complaineth of preſſure, that he is preſſed vnderunder Iſraell, as a Cart is preſſed, that is full of ſheaues: from whence the collection is, that the ſinnes of Iſrael are burdenſome and grieuous vntounto God. But can this be ſo indeed? Can our ſinnes be burdenſome vntounto God? Can they be grieuous vntounto him? or can God complaine that they are ſuch? What can be ſaid vntounto it?
Will you, that I ſpeake properly, without a figure? Then thus I ſay: God cannot complaine, becauſe he cannot be burdened, or grieued. Could he be burdened or grieued, hee could ſuffer: But he cannot ſuffer. EueryEvery blow of ours, though we were as ſtrong and high, as the ſonnes of Anak, light ſhort of him. If ſome could hauehave reached him, it had gone ill with him long ere this. But God cannot ſuffer. So true is that axiome of the Schooles: No paſſion can befall the Deitie. Aquinas 1. qu. 20. art. 1. thus deliuers it: Nulla paſſio eſt in Deo; there is no paſſion in God: and lib. 1. Contra Gentiles cap. 89. In Deo non ſunt Paſſiones affectuum; there are no affectiue paſſions in God. By affectiue paſſions be vnderſtandeth the paſſions of the ſenſitiue appetite, which therefore are not in God, becauſe God hath no ſuch appetite, as Ferrarienſis hath well obſerued.
Well then, if theſe paſſions of complaining, of repenting of grieuing, of fainting, and the like, cannot properly be ſayd to be in God, how are they ſo frequently in holy Scripture aſcribed vntounto him?
My anſwere is, they are aſcribed vntounto him foreign, per foreign, abuſiuely, by an Anthropopathie. It is Athanaſius his golden rule foreign. Say God complaineth; ſay he repenteth; ſay he grieueth; ſay he fainteth, or is wearied; all theſe are ſpoken of God for our capacities, but are to be vnderſtood, as its fit for God.
God in holy Scripture ſpeaking of himſelfe as if theſe paſſions were familiar with him, he appeares as tranſfigured into the likeneſſe of our nature, and in our owne familiar termes ſpeaketh to our ſhallow vnderſtandings. As an old man ſpeaking to a child, frames his voyce in a childiſh phraſe. So God ſpeaking to vsus men, ſpeakes as the manner of men is to ſpeake. foreign (ſaith Athanaſius Diſput. contra Ariam in Niceno concilio) for our imbecillitie God thus ſpeaketh: he deſcends to our capacities: and that men may in ſome meaſure know him, he will bee knowne as man; by paſſions or affections, by complaining, by repenting, by grieuing, by fainting. By theſe he ſignifies not what he is indeed, but what is needfull for vsus to know of him. For we well acquainted with the vſe of theſe naturall paſſions in our ſelues, may the better gueſſe at the knowledge of that God, to whom we heare them aſcribed by tranſlation. By tranſlation, not properly: or as one well ſayth, per figuram, non naturam, by a figure, not by nature: or as the Schooles ſpeake quoad effectum, non quoad affectum, in the effect, not in the affection; So Aquinas Par. 1a. qu. 21. art. 3. C.
But hauing intreated elſe where of this queſtion, Whether there be any affection or paſſion in God, in my 17. Sermon vponupon Hoſeah chap. 10. I now ſay no more of it. OnelyOnly I conclude it affirming with Gregorie Moral. lib. 20. cap. 23. that God is, Sine Zelo Z…lans, ſine irâ iraſcens, ſine dolore & poenitentiâ poenitens, ſine miſero corde miſericors, ſine praeviſionibus praeſci…ns: that God is zealous without zeale, angry without anger, grieuing without ſorrow, repenting without penitencie, pitifull without pitie, foreknowing without foreſight. There is no paſſion at all in God.
Thus hauehave you my anſwere to the queſtion euen now propounded. The queſtion was: How God may be ſayd to complaine of our ſinnes, to be burdened with them, or to be grieued at them, ſith in himſelfe he hath all pleaſure and content? My anſwere is, He cannot be ſaid ſo to doe in a proper ſenſe and vnderſtanding, becauſe God is not obnoxious to any paſſion, but improperly, in a figure, abuſiuely, metaphorically, by an Anthropopathic, and metonymically, he may well be ſayd ſo to doe: he may well be ſayd to complaine of our ſinnes, to be burdened with them, and to be grieued at them. So he complaineth againſt Iſrael, here in my text; I am preſſed vnderunder you, as a Cart is preſſed that is full of ſheaues.
Hitherto hauehave I ſtood vponupon the firſt Interpretation of theſe words, depending vponupon the intranſitiue or newtrall ſignification of the Hebrew verbe foreign I am preſſed. The other Interpretation growing vponupon the tranſitiue ſignification of the ſame verbe, is put in the Margent of our neweſt Engliſh tranſlation, and thus it is, I will preſſe your place, as a Cart full of ſheaues preſſeth.
It is the very reading of Tremellius and Iunius. Ionathan doth not much varie from it; nor R. Abraham, and other Hebrew Doctors, nor the wiſe men of Spaine, as Pagnine hath obſerued. Our new expoſitors for the moſt part doe mention it, Calvin, and Danaeus, Brentius and Winclelman, Mercerus and Quadratus, Chriſtopherus à Caſtro, and Petrus à Figuiero, I will preſſe you.
In an old Engliſh Bible, It may be Taverners tranſlation) I find this place thus Interpreted; I will craſhe you in ſunder, like as a wayne craſheth, that is full of ſheaues. I will craſh you, or, I will preſſe you: the meaning is the ſame: and thus I paraphraſe it,
I] the Lord, Iehovah, your Lord God, will preſſe your place, whereſoeuer it ſhall be; But how? Either as a cart full loaden with ſheaues preſſeth] the earth, and whatſoeuer elſe it paſſeth ouer; or as a cart full loaden preſſeth the ſheaues in the threſhing floare: or as a cart full loaden with ſheaues is it ſelfe preſſed. I will preſſe you, as a cart full of ſheaues preſſeth, or is preſſed.
By this ſecond Interpretation of my text, my text is Comminatorie. The Lord threatneth to puniſh Iſrael for their ſinnes; to puniſh them non levi manu, aut viribus languidis, not with a light hand, or languiſhing force, ſed magno niſu acrobore, but with great endeuour and ſtrength. I will preſſe you, as a cart full of ſheaues preſſeth, or is preſſed.
God euer iuſt, and immutable, aſſigneth to like ſinnes like puniſhments. We for ſinning come not ſhort of the Iſraelites. May we not then well expect their puniſhments? Yes doubtleſſe, we may: and this Commination may be aſwell to vsus, as to them; I will preſſe you, as a cart full of ſheaues preſſeth, or is preſſed. From this Commination we may take this leſſon: God will neuer ſuffer ſinne to eſcape altogether vnpuniſhed.
He will not. His commination of puniſhment giuen in Paradiſe to the tranſgreſſor of his law, i… a proofe of this truth. The Commination is, Gen. 2.17. In the day that thou eateſt thereof, [of the tree of knowledge of good and euill] thou ſhalt dye the death. Adam tranſgreſſed the Law; it was his ſinne; the puniſhment of it, in him and his whole poſteritie, is death.
Hitherto belongeth that malediction, Deut. 27.26. which is repeated, Gal. 3.10. Curſed is eueryevery one, that continueth not in all things, which are written in the Booke of the Law, to doe them. Now God is euer true in his ſayings, and he euer performeth, what he ſaith. If thou then faile in the performance gf any one Commandement of his Law, or of any braunch thereof, the Curſe layeth hold on thee, and obligeth thee to puniſhment.
In the firſt Chapter of the Epiſtle to the Rom. verſ. 32. we know it to be foreign, the Law of God, his righteous and iuſt Law, his Law of Nature, that, they which doe ſuch things, (as are there rehearſed) are worthie of death. Art thou filled with vnrighteouſneſſe, with fornication, with wickedneſſe, with couetouſneſſe, with maliciouſneſſe? Thou art worthie of death. Art thou full of enuie, of murther, of debate, of deceit, of malignitie? Thou art worthie of death. Art thou a whiſperer, a backbiter, a hater of God? Thou art worthy of death. Art thou deſpiteful, or proud or a boaſter, or an inuentor of euil, or diſobedient to thy parents? thou art worthy of death. Art thou without vnderſtanding, or without naturall affection? Art thou a couenant breaker, or implacable, or vnmercifull? Thou art worthie of death. It is foreign, the Law of God, his righteous and iuſt Law, his Law of Nature, that they which commit ſuch things, are worthie of death. They are worthie of death: and death muſt be their wages. It muſt be ſo. So true is my Doctrine, God will neuer ſuffer ſinne to eſcape altogether vnpuniſhed.
For the further illuſtration of this truth, I might produce the ſuffrages of the auncient; of Auſtine, and of Gregorie. But hauing elſewhere done that in my 18. Sermon vponupon the 10. of Hoſeah, I will not now againe doe it: and what need I draw from the Riuers, when I am full of the fountaine? Yet may I not end, without making ſome vſe hereof.
My firſt vſe ſhall be, to reprooue ſuch as teach otherwiſe, as Socinus Oſterodius, Gittichius, and other the enemies of Chriſts ſatisfaction. They will thus argue: if God will neuer ſuffer ſinne to eſcape vnpuniſhed, then belike hee caſteth all men into Hell, there to be puniſhed with infernall torments.
I anſwere, No. Sed quoſdam infernalibus poenis punit, caeteris peccata remittit: Farre bee it from God, that he ſhould puniſh all, the Elect as well as the Reprobate, with infernall torments. Some, all the Reprobate, he ſo puniſheth: but to others, to all the Elect, he forgiues their ſinnes.
Their reply here is: Doth God forgiue the Elect their ſinnes? Why then it is likely, he leaues them altogether vnpuniſhed.
Our anſwere is: Not ſo. God doth not leaue the ſinnes of the Elect altogether vnpuniſhed; but doth puniſh them all, by tranſlating their ſinnes from them, to his owne ſonne, Chriſt Ieſus: according to that, Eſay 53.6. The Lord hath laid on him the iniquitie of vsus all. He was wounded for our tranſgreſſions; he was bruiſed for our iniquities. The ſumme of all is; Our tranſgreſſions, our iniquities, our ſinnes God puniſheth in Chriſt, and for his ſake forgiues them vsus. Thus farre the reproofe.
My ſecond Vſe is, a ſhort word of exhortation. Will not God ſuffer any ſinne to eſcape altogether vnpuniſhed? What then ſhall become of vsus, beloued? Our ſinnes! Are they not impudent and vnbluſhing? Are they not acted with lifting vp the hand, and heele againſt God? The hand in oppoſition, the heele in contempt? Our ſinnes! They keepe not low water; the tyde of them is euer ſwelling: they are obiects to the eye of the world, and are proud, that they are obſerued.
I hauehave read of two ladders, by which me… climbe to Heauen; prayers and ſinnes: the godly by their prayers; the wicked by their ſinnes. By this la…ter ladder did Sodome and Niniv…h climbe. O let not our ſinnes bee ſuch climbers! Rather then they ſhould preſſe into the preſence chamber of Heauen, and grow acquainted with God, let vsus keepe them downe, and here puniſh them. For they muſt be puniſhed.
Muſt be! Yea, ſayth S. Auſtine Enarrat. in Pſal. 58. Iniquitas omnis, parva magnáue fit, puniatur neceſſe eſt: EueryEvery ſinne, be it great, or be it little, muſt of neceſſitie bee puniſhed.
Muſt it! By whom? He there tells you, aut ab ipſo homine poenitente, aut a Deo vindicante; eyther by man repenting, or by God reuenging. For quem poenitet, ſcipſum punit, who ſo repenteth of his ſinnes, he puniſheth himſelfe for his ſinnes. Ergo, fratres, puniamus peccata noſtra: therefore brethren, let vsus be our owne puniſhers: puniſh we our ſelues, our ſinnes, that God may hauehave merciemercy on vsus.
He cannot ſhew merciemercy vponupon workers of iniquitie, quaſi blandiens peccatis, aut non eradicens peccata, as if he flattered men in their ſinnes, or had no purpoſe to roote out ſinne.
Prorſus aut punis, aut punit. Beleeue it either thou muſt puniſh thy ſelfe, or God will puniſh thee. Vis non puniat, puni tu. Wilt thou that God ſhould not puniſh thee, then puniſh thou thy ſelfe: and waſh away thy ſinnes with the ſalt and bitter teares of vnfeined Repentance, through a liuely faith in the bloud of our Lord and Sauiour Ieſus Chriſt: So ſhall not thy ſinnes be layed vntounto thy Charge: but they ſhall be as a bundle that is bound vp and is caſt into the bottome of the Sea: they ſhall neuer riſe vp againſt thee.
If thou thus puniſh thy ſelfe, God will not complaine of thee, that he is preſſed vnderunder thee as a Cart is preſſed, that is full of ſheaues: nor will he threaten, to preſſe thee, as a Cart full of ſheaues preſſeth, or is preſſed.
Now forſaking the ladder of our ſinnes, climbe we to Heauen with the ladder of our prayers.
O Lord, our God, the giuer of all grace, grant, we beſeech thee, that we may vnfainedly bewayle our ſinnes, be they neuer ſo ſmall, and may amend all without excuſe, as well our ſecret ſinnes, as thoſe that are knowne, that we may in thy good time be tranſlated from this valley of ſinnes, to that thy bleſſed habitation aboue, where we may with all Saints for euer ſing: Halleluja, Saluation, and glory, and honour, and power, vntounto the Lord our God for euermore. Amen.