Twenty-One Sermons on Amos 1, Sermon 4
THE IIII. LECTVRE.
AMOS 2.4, 5.
Thus ſayth the Lord; For three trangreſsions of Iudah, and for foure, I will not turne away the puniſhment thereof; becauſe they hauehave deſpiſed the Law of the Lord, and hauehave not kept his commaundements, and their lies cauſed them to erre, after the which their Fathers hauehave walked.
But I will ſend a fire vponupon Iudah, and it ſhall deuoure the palaces of Ieruſalem.
OVr Prophet Amos hath hitherto dealt with forraine Nations, with the Syrians, with the Philiſtines, with the Tyrians, with the Edomites, with the Ammonites, and with the Moabites. Six in number. All borderers vponupon, and profeſſed enemies vntounto the people of the Lord, the type of the Church. To each of theſe you hauehave heard the iudgements of God menaced, his puniſhments threatned: all which are accordingly fallen out.
Was not Amos his meſſage from the Lord to the Iſraelites? Why then doth he firſt foretell forraine nations their iudgements? The reaſons are three;
Firſt, that he might be the more patiently heard of his Countrymen, friend, and allies, the Iſraelites. The Iſraelites ſeeing their Prophet Amos ſo ſharpe againſt the Syrians, and other their enemies, could not but the more quietly heare him, when he ſhould prophecie againſt them alſo Conſolatio quaedam eſt, afflictio inimici, It is ſome comfort to a naturall diſtreſſed man to ſee his enemie in diſtreſſe alſo.
Secondly, that they might hauehave no cauſe to wonder, if God ſhould at any time come againſt them in vengeance, ſith he would not ſpare the Syrians, and other Nations, though deſtitute of the light of Gods word, and ignorant of his will.
Thirdly, that they might the more ſtand in awe at the words of this prophecie, when they ſhould behold the Syrians, and other their neighbours, afflicted and tormented, according to the haynouſneſſe of their iniquities.
Scitum eſt, ex alijs periculum facere, tibi quod ex vſu fiet. It is a principle in Natures Schoole, that we take example from other mens harmes, how to order our wayes. From this natures principle, the people of Iſraell might thus hauehave argued. Will not the Lord ſpare the Syrians, the Philiſtines, the Tyrians, the Edomites, the Ammonites, the Moabites? How then can we preſume that he will ſpare vsus? They ſilly people neuer knew the holy will of God; yet ſhall they drinke of the cup of Gods wrath? How then ſhal we eſcape, who knowing Gods holy will, hauehave contemned it?
You ſee now, good reaſon our Prophet had, (though ſent with a meſſage to the ten tribes of Iſrael) firſt to let forraine Nations vnderſtand Gods pleaſure towards them in reſpect of their ſinnes. From them he commeth to Gods owne peculiar people; diuided after the death of King Salomon, into two families, or kingdomes; Iudah, and Iſrael. Firſt, he prophecieth againſt Iudah, in the 4. and 5. verſes. Thus ſayth the Lord, For three tranſgreſſions of Iudah, and for foure, &c.
Wherein I obſerue two parts.
1. A Preface, Thus ſayth the Lord.
2. A Prophecie, For three tranſgreſſions of Iudah, &c.
In the Prophecie, we may obſerue foure parts.
1. A generall accuſation of Iudah; For three tranſgreſſions of Iudah, and for foure.
2. The Lords proteſtation againſt them: I will not turne away the puniſhment thereof.
3. An enumeration of ſome particular ſinnes by which the Iewes prouoked God vntounto diſpleaſure: Becauſe they hauehave deſpiſed the Law of the Lord, &c.
4. A commination or denuntiation of iudgement againſt them, verſ. the 5. But I will ſend a fire vponupon Iudah, and it ſhall deuoure the palaces of Ieruſalem.
Firſt of the Preface: Thus ſaith the Lord] It is like that gate of the Temple inaAct. 3.11. And 5.12. Salomons poarch, which for the goodly ſtructure thereof, was called beautifull, Act. 3.2. So is this enterance to my text very beautifull. We hauehave alreadie beheld it ſix ſeuerall times: fiue times as wee paſſed through the former Chapter, and once, at our firſt footing in this. There is engrauen in it, that ſame Tetragrammaton, that great and ineffable name of God; Iehovah.
Iohovah] Curious hauehave thebSee Lect. 1. Cabaliſts and Rabbins bin, in their inuentions about this name. They will not hauehave it to be pronounced, nor taken within polluted lips. They note, that it is nomen tetragrammaton, a name of foure letters; of foure letters foreign, becauſe the name of God in all tongues, and languages, for the moſt part, conſiſteth of foure letters: and they adde that theſe foure letters in the Hebrew tongue are literae quieſcentes, letters of reſt: whence they picke this myſtery; that the reſt, repoſe, and tranquillitie of all the creatures in the world is in God alone. They further ſay, that this name is powerfull for the working of myracles, and that by it Moſes, and Chriſt hauehave done great wonders. Theſe their inuentions are partly ſuperſtitious, partly blaſphemus; but all braine ſicke, and idle. Yet muſt we needs acknowledge ſome ſecret in this name. We are driuen to it by Exod. 6.3. There the Lord thus ſpeaketh 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 vntounto them. The ſecret is thus vnfolded.
Iehovah, this great name Iehovah, importeth, the eternitie of Gods eſſence in himſelfe, that he iscHeb. 13.8. yeſterday, and to day, and the ſame for euer, dApoc. 1.8.which was, which is, and which is to come. Againe, it noteth the exiſtence and perfection of all things in God, as from whom all creatures in the world hauehave theireAct. 17.28. life, their motion, and their being. God is the being of all his creatures, not that they are the ſame that he is, but becauſefRom. 11.36. of him, and in him, and by him are all things. Thirdly, it is the memoriall of God vntounto all ages: ſo God himſelfe cals it. Exod. 3.15. the memoriall of his faithfulneſſe, 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 thereof, he adds vntounto it his name Iehovah. So here in my text: Thus ſayth Iehovah.
Thus ſayth the Lord] not, Thus ſayth Amos: but Thus ſaith the Lord. The Lord then is the author of this Scripture; and not of this onelyonly, but alſo of the whole bodie of Scripture. The doctrine,
The author of holy Scripture is neither man, nor Angell, nor any other creature, how eminent, or excellent ſoeuer, but onelyonly the liuing, and immortall God.
This doctrine I hauehave heretofore commended vntounto you in my firſt lecture vponupon this Chapter. The vſes of it were three.
The firſt concerned vsus, whom God hath ſet apart to be the Preachers, and expounders of the Scriptures. We muſt handle them as the holy word of God. As my Prophet here comes to Iudah, ſo muſt we to you, with, thus ſaith the Lord, we may not ſpeake, either the imagination of our owne braines, or the vaine perſwaſions of our owne hearts; we muſt ſincerely preach vntounto you Gods gracious word, without corrupting, or deprauing it.
A ſecond vſe concerneth you, who are auditors, and hearers of the word preached. It is your parts to giuegive eare vntounto it with attetion and reuerence; and like the Theſſalonians] commended by St Paul. 1 Theſſ. 2.13.] to receiue it, not as the word of vsus men: but, as it is indeed, the word of God.
A third vſe concerned the aduerſaries of the truth; the Papiſts who doe vilifie, and debaſe the ſacred Scriptures, and eſteeme not of them, as of the word of God. How ſhamfully they hauehave loaded this holy word of God with diſgracefull termes, calling it, a doubtful vncertaine, and a leaden rule, a poore kinde of element, a booke of diſcord, a matter of debate, dead inke, inken divinitie, a dumbe iudge, a noſe of waxe, Aeſops fables, I hauehavegLect. 2. in Amos 1. pag. 18. &c. heretofore deliuered vntounto you.
But who are they, out of whoſe mouths, and pens, ſuch bitterneſſe againſt Gods holy word hath beene vented? Are they our Countrymen? Are they not rather ſtrangers to vsus, Papiſts of other Nations? Pighius, Hoſius, Gretſer, Canon Lewis of Lateran, the collocutors at Wormes, and Ratiſbon? What are theſe to vsus? It may be our Engliſh Papiſts doe eſteeme of the Scriptures more reuerently. More reuerently! Let one ſpeake for all. Dr.hFox Martyrel. vol. 2. l. 7. An. 1513. pag. 735. Bennet, a Lawyer, Chauncellour, and Vicar generall to Richard Fitz-Iames, Biſhop of London, called before him one Richard Butler, for being of that Religion, which we this day, through Gods goodneſſe doe maintaine, and profeſſe. This Butler vſed much to read the Bible; for which an article was thus framed againſt him: We obiect to you, that diuerſe times, and eſpecially vponupon a certaine night you erroniouſly and damnably read in a great Booke of hereſie, certaine Chapters of the Euangeliſts in Engliſh, conteining in them diuerſe erronious, and damnable opinions, and concluſions of hereſie. What Chriſtian eare can endure ſuch blaſphemie? that the Booke of God ſhould be called, a great booke of hereſie; that ſome Chapters of the Euangeliſts ſhould be ſaid to conteine in them diuers erronious and damnable opinions, and concluſions of hereſie, What Chriſtian care can endure this?
Muſt that Booke, to which we are ſo often ſent, byiDeut. 17.11. Moſes, by thekEſa. 8.20. M…lac. 2.7. Pſal. 1.1. and 119.2. Prophets, bylJoh. 5.39. Chriſt himſelfe▪ by his holymLuk. 16.29. Euangeliſts, andnAct 17.…1. 2. Tim. 3.1…. Apoſtles, muſt that Booke be noted for erronious, and damnable opinions, and concluſions of hereſies?
St Paul thought much otherwiſe. He in the 2. Tim. 3.15. ſpeaking of the holy Scriptures, ſayth; that they are able to make men wiſe vntounto ſaluation. Hee addeth further, ver. 16. that the whole Scripture is giuen by inſpiration of God, and is profitable to teach, to improue, to correct, and to inſtruct in righteouſneſſe, that the man of God may be abſolute, being made perfect vntounto all good workes.
Magnificum teſtimonium: A moſt ſufficient teſtimonie, for the authoritie, dignitie, and worth of holy Scripture. Firſt, it is foreign, diuinely inſpired of God; giuen immediately from God to men. Secondly, it is foreign profitable. Profitable many wayes; for doctrine, for reproofe, for correction, for inſtruction. Doctrine is of things to be beleeued; Reproofe of things to be refuted; Correction concerneth vices; Inſtruction vertues. EueryEvery way the whole Scripture is profitable, and is able to make men wiſe vntounto ſaluation. And yet muſt this holy Scripture, be noted for a great Booke of Hereſie: for conteining erronious and damnable opinions, and concluſions of hereſie?
2. Pet. 1.19.St Peter thought much otherwiſe. He in his 2. Epiſt. and 1. Chapter, hauing proued the certaintie of Euangelicall doctrine, by two arguments, one drawne from his owne experience, the other from the teſtimonie of Almightie God in a voice from Heauen, verſ. 16, 17, 18. addeth verſ. 19. a third argument, drawne from the conſent of the Prophets: We hauehave alſo a moſt ſure word of the Prophets, to the which yee doe well that ye take heed, as vntounto a light that ſhineth in a darke place, vntill the day dawne, and the day ſtar ariſe in your hearts. So that yee firſt know this, that no prophecie in the Scripture is of any priuate motion. For the prophecie came not in old time by the will of man: but holy men of God ſpake as they were mooued by the Holy-Ghoſt.
Where firſt, the bleſſed Apoſtle calls the writings of the Prophets foreign, a moſt ſure word. Secondly, he aduiſeth vsus to be diligently conuerſant in thoſe writings: yee ſhall doe well to take heed vntounto them. Thirdly, he ſhewes the neceſſitie, and vſe of them, by a compariſon: they are as a light, that ſhineth in a darke place. Fourthly, he preſcribeth the time of our diligence: we muſt take heed vntounto them, vntill the day dawne, and the day ſtarre ariſe in our hearts. Fiftly, he noteth their difficultie. Difficultas ſtimulus debet eſſe diligentiae; the more hard they are to be vnderſtood, the greater muſt our diligence be: No prophecie in the Scripture is of any priuate motion. It is not in mans power rightly to vnderſtand the Prophets. The Treaſurer to the Queene of Ethiopia confeſſeth as much. Act. 8.31. Sixtly, he poynteth at the author of Holy Scripture, not mans will, but the Holy-Ghoſt; For, the prophecie in olde time came not by the will of man, but holy men of God ſpake, as they were mooued by the Holy-Ghoſt.
What St Peter in this place affirmeth of the Propheticall Bookes, is true alſo of the Euangelicall, and Apoſtolicall; what he affirmeth of the old teſtament, is true alſo of the new. The new and the old differ not in ſubſtance. In veteri Teſtamento eſt occultatio novi, & in novo Teſtamento eſt manifeſtatio veteris. So ſaith St Auſtin lib. de Catechizandis rudibus. cap. 4. In the old Teſtament the new is trid, and in the new the olde is manifeſted. The like the ſame good Father hath. Qu. 37. ſuper Exodum: In vetere novum latet, & in novo vetus patet: in the old the new is couered, and in the new the old is opened. Old and new, both doe agree in ſubſtance. Now make we our collection.
The whole Scripture conteining both Teſtaments, olde and new, is foreign a moſt ſure word: to it we muſt take heed, as to a light that ſhineth in a darke place, till the day dawne, and the day ſtarre ariſe in your hearts: and this we muſt know, that no Scripture in eyther of the Teſtaments, old or new, is of any priuate motion: and that neither old nor new Teſtament came to vsus, by the will of man, but that holy men of God, hauehave conueyed them vntounto vsus, as they were mooued by the holy Ghoſt. And yet muſt this holy Scripture, be noted for a great Booke of Hereſie? for conteining erronious, and damnable opinions, and concluſions of Hereſie?
The firſt pillars of the Primitiue Church, the auncient Fathers thought much otherwiſe. Becauſe I cannot ſtand long vponupon this poynt, one ſhall ſerue for all. Sweete Saint Chryſoſtome in his ninth Sermon vponupon the Epiſtle to the Coloſſians, thus ſpeaketh to his hearers: foreign; yee, my ſecular and lay auditors, heare me, I beſeech you: Get you Bibles, your ſoules phyſicke: if you be vnwilling, to be at charge for the whole, yet at leaſt buy the new Teſtament: the Euangeliſts, and Apoſtles will be your daily and diligent teachers. If any griefe befall you, make your repaire hither, as to an Apothecaries ſhop, here ſhall you hauehave varietie of medicines, fit to cure you. If any damage, if loſſe of friends, if death come, here may you finde comfort. In a word, the cauſe of all euill is, not to know the Scripture.
You ſee how far this good Father is, from calling the Bible, a Booke of hereſies, as ſome late Papiſts hauehave done: He holds it to be the greateſt treaſure this world hath, and thinkes it for you very expedient, to hauehave one of them in your houſes, that at eueryevery opportunitie, you may be reading in it.
If any ſhall here obiect, I am towards the Law, I am employed about publike affaires, I am a tradeſman, I am a marryed man, I hauehave children to maintaine, I hauehave a Familie to care for, I hauehave worldly buſineſſes to looke vntounto, it is not my part to read the Scriptures; this office belongs to them rather, who hauehave bidden the world farewell: to ſuch St Chryſoſtome ſhall anſwer Homil. 3. de Lazaro. Quid a… homo? What ſayſt thou man? Is it not a part of thy buſineſſe to turne ouer the Scriptures, becauſe thou art diſtracted with many cares? Immo, tuum eſt magis, quam ill…rum. Yea the reading of the Scripture belongeth to thee, rather then to them, who hauehave bidden the world farewell, becauſe they need not ſo much the helpe of Scripture, as you doe, who are as it were toſſed in the waues of troubles.
To conclude this poynt. Let Papiſts ſet light by the Sacred Scriptures; let them debaſe, vilifie, and diſgrace them to their owne vtter confuſion and perdition: wee, through Gods goodneſſe, hauehave learned a better leſſon: that the word of God, which we call Scripture, isoChryſoſt. hom. 7. de poenitentia. a hauen free from raging ſurges, a well fortified bulwarke, a to…re not ſtaggering; an aduancement not to bee taken from vsus by violence, no not any way to bee diminiſhed; a ſtable bliſſefulneſſe at no time languiſhing; a neuer-failing pleaſure: whatſoeuer good a man can ſpeake of, Sacrâ comperiet in Scripturâ, he ſhall finde it in the Holy Scripture. So ſaith ſweet Chryſoſtome, Homil. 7. De poenitentia. In my firſt Sermon before you vponupon this chapter, I deliuered vntounto you the ſame effect, thus.
The word of God (which we call Scripture) it is his moſt royall and Celeſtiall Teſtament, it is the Oracle of his heauenly Sanctuary, it is the onelyonly Key, vntounto vsus, of his reuealed counſels, it is Milke from his ſacred breſts, the Earneſt and Pledge of his fauour to the Church, the Light of our feet, 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 bleſſedneſſe.
Now therefore, as the Elect of God, holy and beloued, let this word of God dwell plenteouſly in you, in all wiſdome: frequent this place to heare it read and expounded vntounto you▪ and at home teach and admoniſh your owne ſelues in Pſalmes, and hymnes, and ſpirituall ſongs. My exhortation is the ſame, that S. Paul made vntounto the Coloſſians, Chap. 3.16. Thus much of the preface. The propheſie followeth.
The firſt part thereof is a generall accuſation of Iudah: For three tranſgreſſions of Iudah, and for foure. Wherein we are firſt to conſider who are the accuſed, in the name, Iudah. Secondly, whereof they are accuſed; For three traſgreſſions, and for foure. Firſt of the accuſed.
The accuſed are the inhabitants of the Kingdome of Iudah. The Kingdome of Iudah is taken ſometimes latè, ſometimes ſtrictè: ſometimes in a large, ſometimes in a ſtrict ſenſe. In the large, it betokeneth all the twelue tribes of Iſrael: in the ſtrict ſenſe, it betokeneth onelyonly two tribes; Iudah and Beniamin.
Iudah, and Iſrael at firſt were but one kingdome, which afteward was diuided into two; the Kingdome of Iudah, and the kingdome of Iſrael. When, and how this was done, it is expreſſely deliuered in 1 Kings 12. & in 2 Chro. 10. It was after the death of King Salomon, and thus.
Rehoboam, King Salomons ſonne, cenſured by Eccleſiaſticus, chap. 47, 23. to be foreign, the fooliſhneſſe of the people, and one that had no vnderſtanding, ſucceeding in his fathers throne, did, vponupon aduiſe giuen him by his young counſellours, promiſe ſharpe vſage and hard meaſure vntounto his people: My leaſt part, my little finger ſhall be bigger then my fathers loynes: whereas my father did burden you with a grieuous yoke, I will make it heauier: my father hath chaſtized you with rods, but I will correct you with ſcourges.
This his vnkinde and euill entreating of a people, which of late, in King Salomons time, ſaw good and peaceable daies, did cauſe a rebellion and reuolt. Ten of the twelue tribes much diſcontented, brake forth into ſpeeches of impatiency. What portion hauehave we in Dauid? We hauehave no inheritance in the ſonne of Iſchai: to your tents, O Iſrael: now ſee to thine owne houſe, Dauid. So they forſooke Rehoboam their rightfull Lord, and ſet vp vntounto themſelues a wew King, Ieroboam ſonne of Nebat: yet were theſe children of Iſrael, who dwelt in the cities of Iudah, ſubiect to Rehoboam ſtill.
Thus you ſee, Iſrael diuided from Iſrael: ten tribes from the other two. Two tribes; the tribes of Iudah and Beniamin continued in their obedience to the houſe of Dauid: the other ten tribes forſooke it, and fell away.
The ten reuolted tribes hauehave diuerſe appellations in the ſanctified writings of the holy Prophets: Bethel, Bethauen, Samaria, Iezreel, Ioſeph, Ephraim, Iacob, Iſrael: theſe names are appropriate, to ſignifie the Kingdome of Iſrael.
The other two tribes, Iudah, and Beniamin, called but one tribe in the 1 King. 11.13. becauſe of the mixture of their poſſeſſions, theſe two tribes ſetled in their faithfulnes and obedience to the ſeede of Dauid, hauehave likewiſe in the ſacred Scriptures their diuers appellations. Sometimes Iudah, ſometimes Beniamin, ſometimes Ieruſalem, ſometimes Sion, ſometimes the houſe of Dauid, are peculiarly deſigned to ſignifie the Kingdome of Iudah.
Iudah is one of theſe appellations, and that is the Iudah in my text, properly, verſ. 5. I will ſend a fire vponupon Iudah, that is, vponupon the Kingdome of Iudah. And by a figure, in this firſt branch of this propheſie, where Iudah is put for the inhabitants of the kingdom of Iudah. Thus hauehave you the parties accuſed, the inhabitants of the kingdom of Iudah. But wherof are they accuſed? Of ſinning againſt the Lord. So goeth the letter of my text; For three tranſgreſſions of Iudah, & for foure.
What are theſe three and foure tranſgreſſions? Arias Montanus makes three of them to bee, man-ſlaughter, inceſt, and idolatry: The firſt is man-ſlaughter. Eſay poynts at it, chap. 1.15. Your hands are full of bloud. The ſecond is inceſt. Ieremie poynts at it, chap. 23.10. The land is full of adulterers. The third is idolatry. Hoſeah poynts at it, chap. 1.2. The land hath committed great whoredome, departing from the Lord. The fourth, which of all, is the moſt flagicious and hainous, is expreſſed in this text; and it is their reiecting, aboliſhing, or diſanulling of Gods lawes and commandements.
For three tranſgreſſions of Iudah, and for foure.] Albertus the Great, B. of Ratisbon, will hauehave three of theſe tranſgreſſions to be expreſſed in this text. The firſt of them is, Legis abiectio, the abiection, or contempt of Gods Law: They hauehave despiſed the law of the Lord. The ſecond is, praeceptorum non obſeruatio, the not obſeruing of Gods commandements: They hauehave not kept his commandements. The third is, ad Idola conuerſio: their conuerſion to Idols: Their lies cauſed them to erre, after which their fathers hauehave walked. Theſe three you ſee expreſſed in the text. But what is the fourth? It is Sacrati loci prophanatio, the prophanation of the hallowed place.
For three tranſgreſſions of Iudah, and for foure] Paulus de Palatio doth otherwiſe deſcant vponupon theſe three and foure tranſgreſſions. The firſt he will hauehave to be committed by Iehoram, ſon of Iehoſaphat, King of Iudah, who to make himſelfe ſtrong in his Kingdome, ſlue with the ſword ſix of his brethren, and ſome of the Princes of Iſrael, 2 Chro. 21.4. The ſecond by Ioaſh, ſonne of Ahaziah, who allured by the flattery of ſome of his Princes, ſlew Zacharias, the ſonne of Iehoiada: or Barachias, betweene the temple and the altar, 2 Chron. 24.21. Matth. 23.35. The third, by King Amaziah, who, lifted vp with pride for his victory obtained againſt the Edomites, did prouoke the King of Iſrael to fight, 2 Chron. 25.17. Thus hauehave you three of theſe tranſgreſſions. The fourth, ſaith this Paulus de Palatio, needes no enquiry. And why ſo? Amos in this text declares it. The Kingdome of Iudah from Rehoboams time was moſt propenſe vntounto idolatry: from that time, they caſt away the law of the Lord, they kept not his commandements, they ſerued Idols, after which their fathers walked.
For three tranſgreſſions of Iudah, and for foure] This phraſe we met with fiue times in the former chapter, and once in this. The moſt naturall, proper, and ſignificant expoſition, heeretofore commended vntounto you, is this: to vnderſtand by three and foure, many. A number finite and certaine, is put for a number infinite and vncertaine. For three tranſgreſſions of Iudah, and for foure; that is, for many tranſgreſſions. As oft, as hee will, God forgiueth, though wee ſinne many a time. It is but the cuſtome of the Scripture thus to ſpeake: God waiteth for vsus twice and thrice, that is, a good while, to hauehave vsus returne from our euill wayes vntounto repentance: but the fourth time, that is, at length, when he ſeeth vsus perſiſt in our impenitency, hee proteſteth againſt vsus, as heere againſt Iudah, I will not turne to you, I will not turne away your puniſhment.
I will not turne away the puniſhment thereof] Theſe words are diuerſly rendered: by Gualter, non conuertam eum, I will not turne Iudah, I will not recall him into the right way; he ſhall runne to his owne perdition. By Mercer: non parcam ei, I will not ſpare Iudah: according as his deſert ſhall be, ſo ſhall he hauehave. In our Engliſh-Geneua tranſlation, I will not turne to it. In our late Church-Bible, I will not ſpare him. In our neweſt tranſlation, I will not turne away the puniſhment thereof. So read Iunius and Tremellius, according to the Hebrew, Non auertam iſtud, I will not turne away this puniſhment, which I hauehave reſolued to lay vponupon Iudah. The ſumme of both accuſation and proteſtation is this. If Iudah had ſinned but once, or a ſecond time, I would hauehave beene fauourable to them, and would hauehave recalled him into the right way, that ſo they might hauehave been conuerted, and might hauehave eſcaped my puniſhments, but now whereas they doe daily heape tranſgreſſion vponupon tranſgreſſion, and make no end of ſinning, I hauehave hardened my face againſt them, I will not turne them vntounto me, I will not turne to them, I will not ſpare them, I will not turne away the puniſhment, which I hauehave reſolued to bring vponupon them; but indurate and obſtinate, as they are, I will vtterly deſtroy them. For three tranſgreſſions of Iudah, and for foure, I will not turne away the puniſhment thereof.
Thus hauehave you the expoſition of the two firſt parts of this prophecie; of the accuſation of Iudah, and the Lords proteſtation againſt them. Now let vsus ſee what doctrin may bee taken hence for our further inſtruction, and the reformation of our liues. Doth God reſolue to puniſh Iudah, for three & foure trāſgreſſions? The doctrin ariſing hence is this.
Three tranſgreſſions, and foure, that is, many ſinnes, doe prouoke Almighty God to lay his puniſhments vponupon vsus.
God is of pure eyes, and beholdeth no iniquity. Hee hath layd righteouſneſſe to the rule, and weighed his iuſtice in a ballance. His ſentence is paſſed forth, and ſtands, like the law of the Medes and Perſians, irreuocable: Tribulation and anguiſh, vponupon eueryevery ſoule that doth euill. The ſoule that ſinneth, it ſelfe muſt beare the puniſhment. God makes it good with an oath, Deut. 32.41. that hee will whet his glittering ſword, and his hand ſhall take hold on iudgement, to execute vengeance for ſinne. His ſoule hateth, and abhorreth ſinne; his law curſeth and condemneth ſinne; his hand ſmiteth and ſcourgeth ſinne. Sinne was his motiue to caſt Angels out of Heauen, to thruſt Adam out of Paradiſe, to turne Cities into aſhes, to ruinate Nations, to torment his owne bowels in the ſimilitude of ſinnefull fleſh. Sinne made him heretofore to drowne the olde world; and ſinne will make him hereafter to burne this. So true is my doctrine.
Many ſinnes doe prouoke Almighty God to lay his puniſhments vponupon vsus.
Let vsus now make ſome vſe of this doctrine.
Doe many ſinnes cauſe Almighty God to puniſh vsus? Firſt, we are hence taught, at what time ſoeuer God ſhall lay his rod vponupon vsus, to ſeeke the true cauſe thereof in our ſelues. Malorum omnium noſtrorum cauſa, peccatum eſt, ſaith S. Auſtin, Serm. 139. de Tempore. The cauſe of all euill is within vsus: it is ſinne within vsus. It is impiety to imagine, that God will puniſh vsus without a cauſe. Non pateremur, niſi mereremur, ſaith that good Father; We ſhould not vndergoe any croſſe or diſturbance, vnleſſe wee deſerued it. Wherefore let vsus, eueryevery one of vsus in particular, when God commeth neere to vsus in iudgement, to touch, either our eſtates with want, or our callings with diſgrace, or our bodies with ſicknes, or our ſoules with heauines; let vsus hauehave recourſe to the ſinnes within vsus, which hauehave deſerued this, and turne we to the Lord our God. Water, teares, ſorrow, repentance, will better ſatisfie him, pacifie him, mooue him, alter him, then whatſoeuer vengeance, or plagues, or bloud, or death.
Let vsus enter into a due conſideration of our corruptions, our tranſgreſſions, our ſinnes, wherewith, as with a heauy burden, wee are laden: and returne wee to the Lord our God: adulterers, murtherers, idolaters, the ſacrilegious, the ambitious, the couetous, drunkards, railers, lyars, the blaſphemous, ſwearers, forſwearers, all, who by any their euill wayes prouoke God to the execution of his iuſtice, muſt take part in this conuerſion. Let no man draw backe; let not the heinouſneſſe of our fore-paſſed ſinnes deterre vsus or keepe vsus, from ſo holy a courſe. I dare affirme with S. Auſtin Serm. 181. de Tempore. Non nocent peccata praeterita, ſi non placent praeſentia. Sinnes paſt hurt not, if ſins preſent pleaſe not. Let vsus euen now at this preſent in deteſtation of ſinne reſolue to ſinne willingly no more, and our ſinnes paſt ſhall neuer hurt vsus. O let not this vſe ſlip out of our minds. When God his heauy hand is vponupon vsus in any croſſe or tribulation, ſeeke wee out the cauſe of it in our ſelues, in our ſinnes.
A ſecond vſe followeth: and it is to ſtirre vsus vp to a ſerious contemplation of the wonderfull patience of Almighty God, who did ſo graciouſly forbeare thoſe inhabitants of Iudah, till by their three tranſgreſſions, and by their foure, they had prouoked God vntounto diſpleaſure. The holy Scriptures are frequent in proclaiming God to be mercifull, and gracious, and long-ſuffering, and of great goodneſſe. Hee cryeth to the fooliſh, Prou. 1.22. O ye fooliſh, how long will ye louelove fooliſhneſſe? He cryeth to the faithleſſe, Math. 17.17. O generation, faithleſſe and crooked, how long now ſhall I ſuffer you? He cryeth to Ieruſalem, Matth. 23.37. O Ieruſalem, Ieruſalem, how often? What could the Lord hauehave done more vntounto his vineyard, then he had done vntounto it? He dreſſed it with the beſt and kindlieſt husbandry that his heart could inuent, as appeareth, Eſa. 5.2. Such carefull dreſſing could not but deſerue fruit. This fruit he required not at the firſt houre, but tarried for it the full time, euen till the autumne and time of vintage; if then it failed, did it not deſerue to be eaten vp? Looke into the 13. of Luke verſ. 6. There ſhall you ſee the Lord wayting three yeeres for the fruit of his fig-tree, yea and content, that digging, and dunging, and expectation a fourth yeere may bee beſtowed vponupon it. Doubtleſſe God is mercifull, and gracious, and long ſuffering, and of great goodneſſe.
Heereof (Beloued) we hauehave great experience. We hauehave our three tranſgreſſions, and our foure too, as Iudah had. Our manifold ſinnes, our ſins of omiſſion, and our ſinnes of commiſſion, our ſinnes of ignorance, and our ſinnes of wilfulneſſe, our ſinnes of infirmity, and our ſinnes of preſumption, doe they not day by day, impudently and ſawcily preſſe into the preſence of Gods Maieſty, to procure his vengeance againſt vsus? And yet wee muſt needes confeſſe it, God is good, and patient towards vsus.
Beloued, let vsus not abuſe ſo great goodnes and patience of our God. Though ſome fall ſeauen times a day, and riſe againe; though to ſome ſinners it pleaſeth God to iterate his ſufferance, as vponupon vsus hither to he hath done; yet ſhould not we herevpon preſume to iterate our miſdoings. For we well know, that Almighty God puniſhed hispIoh. 8.44. I…d. 6. 2 Pet. 2.4. Angels in heauen for one breach,qGen. 3.17. Adam for one morſell,rNum. 12.10. Miriam for one ſlander,ſDeut. 32.52. Moſes for one angry word,tIoſh 7.24, 25. Achan for one ſacrilege,uEſai. 35.2. Ezechias for once ſhewing his treaſures to the Embaſſadors of Babel, x2. Chrō. 35.22.Ioſias for once going to warre without asking counſell of the Lord, andyAct. 5.5. &c. Ananias, and Saphira for once lying to the Holy Ghoſt. God is now as able, as euer he was, euen for one tranſgreſſion to cut vsus of; but if he patiently forbeare vsus, till by three and foure tranſgreſſions, by our many ſinnes, we grieue the Holy Spirit of that Sacred Maieſtie, ſhall we thinke (as ſome impiouſly doe) that God takes no notice of the ſinnes, which we commit, or cares not for them? Far let all ſuch conceit be from any Chriſtian heart.
Let vsus rather confeſſe the truth: that God by ſuch his forbearance doth lead vsus to repentance: for as much as it is impoſſible, that God ſhould be, and not ſee; ſhould ſee, and not regard; ſhould regard, and not puniſh; ſhould puniſh, and not proportion his puniſhments to our ſinnes. I grant that the iuſtice of God goeth on foreign, ſlowly, and in order: but for the moſt part it recompenſeth the ſlacknes of iudgement with the heauineſſe thereof. It keepes the rule full well; to render for ripe ſinnes, ripe plagues; for great ſinnes, great plagues; for grieuous ſins, grieuous plagues.
The rule in the Scholes is thus deliuered. Culpam poena ſequitur, eueryevery ſinne hath a due puniſhment attending it. God is without exception iuſt: and therefore Grauitas ſupplicij, grauitatem peccati denotat; grieuous puniſhments whereſoeuer God ſhall lay them, doe argue grieuous ſins of thoſe places, and perſons. Let no man then, that groaneth vnderunder any croſſe, affliction, or tribulation, complaine of his hard hap, or ill fortune; all ſuch viſitations are from God, and for our ſinnes. And if we will ſtay Gods hand from correcting vsus, we muſt ſtay our ſelues from ſinning, and offending him. I conclude with S. Pauls exhortation to the Romanes, chap. 6.12. Let not ſinne reigne therefore in your mortall bodies; obey it not in the lusts thereof; giuegive not your members, as weapons of vnrighteouſneſſe vntounto ſin; but, as men aliue from the dead, giuegive your ſelues vntounto God, that being freed from ſinne, and made Gods ſeruants through Ieſus Christ, you may hauehave your fruit in holineſſe, and the end euerlaſting life.