Twenty-One Sermons on Amos 2, Collection of lectures · Lecture 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.…1. 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, dA…o…. 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 attention 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 17.11. 2. Tim. 5.15. 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 ait 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 illorum. 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, isoChrysos…. hom. 7. de poenitentia. a hauen free from raging surges, a well fortified bulwarke, a towre 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 in 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 transgressions, 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 wow 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 desp…sed 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 trāgressions? 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 hitherto he hath done; yet should not we herevpon presume to iterate our misdoings. For we well know,pIo… 8.44. I…. 1.6. 2 Pet. 2.4. that Almighty God punished his? Angels in heauen for one breach,qG…n. 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. 3….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.