Twenty-One Sermons on Amos 1, Sermon 2
THE II. LECTVRE.
AMOS 2.1, 2, 3.
Thus ſaith the Lord; for three tranſgreſsions of Moab, and for foure, I will not turne to it, becauſe it burnt the bones of the King of Edom into lime.
Therefore will I ſend a fire vponupon Moab, and it ſhall devoure the pallaces of Kirioth, and Moab ſhall dye with tumult, with ſhouting, and with the ſound of a trumpet.
And I will cut off the Iudge out of the midſt thereof; and will ſlay all the Princes thereof with him; ſaith the Lord.
IN the former Sermon I handled the Preface. The Prophecie is now to be ſpoken vntounto. The firſt part therein is: The accuſation of Moab; in theſe words; For three tranſgreſſions of Moab, and for foure.] Where we are to conſider,
1. Who are accuſed.
2. For what they are accuſed.
The accuſed are the Moabites; and they are accuſed of many breaches of the Law of God. Firſt of the accuſed.
Moab was one of the ſonnes of Lot, begotten in inceſt vponupon his eldeſt daughter. Gen. 19.37. From him by lineall deſcent came theſe Moabites, a people inhabiting that part of the Eaſt, which is commonly knowne by the name of Coeleſyria, but was formerly the poſſeſſion of the Amorites. Theſe Moabites, like their brethren the Ammonites, were profeſſed enemies to the people of God, and did euermore very grieuouſly afflict, and vex them. In which reſpect, they were for euer by God his ſingular commandment excluded from the Church. Gods commandement is expreſſed Deut. 23.3. The Ammonites, and the Moabites ſhall not enter into the Congregation of the Lord. And its repeated Nehem. 13.1. The Ammonites, and the Moabites ſhall not enter into the Congregation of God. Thus hauehave you the accuſed; euen the Moabites; the poſteritie of Moab, who was Lots ſonne; inhabitants of Coeleſyria, and borderers vponupon the Holy Land, the poſſeſſion of the Iſraelites.
Now what are they accuſed of? Of many breaches of Gods law: in theſe words, For three, and foure tranſgreſſions] This phraſe we met with fiue times in the former chapter, and hauehave heard it diuerſly expounded. The moſt naturall, proper and ſignificant expoſition commended to you was; by three, and foure, a finite, and certaine number, to vnderſtand many; a number infinite, & vncertaine. For three tranſgreſſions of Moab, and for foure, that is, for many tranſgreſſions of the Moabites.
Among the many tranſgreſſions of the Moabites, their inhumanitie, and pride are ſpecially noted. Their inhumane, ſpightfull, and cruell dealing againſt the Iſraelites, though a people of their owne kinred, appeareth diuers wayes. Firſt, becauſe when the Iſraelites came out of Aegypt, they met them not with prouiſion. Deut. 23.4. Secondly, becauſe at that time they hiredaDeut. 23.4. Balaam, the ſonne of Beor, to curſe them. Num. 22.5. Thirdly, becauſe they kept them in ſeruitude vnderunder King Eglon eighteene yeeres. Iudic. 3.12. Fourthly, becauſe without reſpect of their allegiance to the Kings of Iſrael, due vntounto them vponupon King Dauids b2. Sam. 8.2.conqueſt, they rebelled againſt Iſrael after the death of Ahab. 2. King. 1.1. Fiftly, becauſe they waged warre againſt Iehoſaphat King of Iudah. 2 Chrō. 20.1. Sixtly, becauſe they derided the Iſraelites, vpbraided them, and made a ieſt at them. Ier. 48.27. Zephan. 2.8. You ſee the inhumanitie of the Moabites. Concerning their pride, heare the words of Ieremie chap. 48.29. We hauehave heard the pride of Moab: (he is exceeding proud) we hauehave heard his pride, his ſtoutneſſe, his arrogancie, his diſdaine, and the hautineſſe of his heart. Of this pride of Moab you may ſee more Eſai. 16.6.
Of the many ſinnes of Moab, you ſee two ſpecially noted: their inhumanitie, and their pride: for which, and others, the Lord proteſteth againſt them, that he will not turne to them. I will not turne to it] That is, as heretofore hath bin expounded, I will not be fauourable to the Moabites; I will not ſpare them; according to their deſerts, ſo ſhall it be vntounto them: I will not recall them to the right way; they ſhall runne on to their owne perdition: I will not turne away the puniſhment, wherewith I hauehave reſolued to puniſh them: I am the Lord, I am not changed. I will not turne to it] It is in effect, as if the Lord had thus ſaid: If the Moabites had offended but once, or twiſe, I would hauehave bin fauourable to them, and would hauehave recald them into the right way, that ſo they might hauehave bin converted, and hauehave eſcaped my puniſhments: But now, ſith they daily heape tranſgreſſion vponupon tranſgreſſion, and make no end of ſinning, I hauehave hardned my face againſt them, and will not ſuffer them to be converted; but indurate, and obſtinate as they are, I will vtterly deſtroy them. For three tranſgreſſions of Moab, and for foure I will not turne to it.
Here may you recall to your remembrances a doctrine ſundry times recommended to your religious conſiderations.
Many ſinnes doe plucke downe from Heauen the moſt certaine wrath and vengeance of God vponupon the ſinners.
God is of pure eyes and beholdeth not iniquitie. He hath laid righteouſnes to the rule, and weighed his iuſtice in a ballance. His ſentence is paſſed forth from him, and ſtands vnalterable: Tribulation and anguiſh vponupon eueryevery ſoule that doth euill. The ſoule that ſinneth, it ſhall be puniſhed. God makes it good by an oath Deut. 23.41. That he will whet his glittring 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 downe Angels into Hell, to thruſt Adam out of Paradiſe, to turne Cities into aſhes, to ruinate Nations, to torment his owne bowels in the ſimilitude of ſinfull fleſh. Becauſe of ſinne he once drowned the old world, and becauſe of ſinne ere long will burne this. Thus doe many ſinnes plucke downe &c.
One vſe of this doctrine, is; to teach vsus heedfulneſſe in all our wayes, that we doe not by our many ſinnes prouoke Almighty God to high diſpleaſure.
A ſecond Vſe, is; to moue vsus to a ſerious contemplation of the wonderfull patience of Almighty God, who did ſo graciouſly forbeare theſe Moabites, till by their three, and foure tranſgreſſions, by their many ſinnes they had prouoked him to indignation. Theſe things I hauehave heretofore laboured to lay vntounto your hearts.
Now therefore I proceed to the third part of this prophecie: wherein you hauehave the declaration of that grieuous ſinne, by which the Moabites ſo highly offended. This their ſinne was a ſinne of cruelty; expreſſed in theſe words: Becauſe it burnt the bones of the King of Ed m into lime.
When this was done, or by which of the Kings of Moab, or againſt which of the Kings of Edom, it is not expreſſed in holy Scripture. Some would hither referre that Hiſtorie, 2 Kings 3. Where it is recorded of the King of Iſrael, that he aſſiſted with two other Kings, the King of Iuda, and the King of Edom, made war vponupon the King of Moab. The King of Moab, when he ſaw the battle was to ſore for him, tooke with him ſeauen hundred ſtout warriours, and would hauehave broken throw to the King of Edom, but could not. Through indignation whereofcPiſcat. Analyſ in 2 Reg. 3. ſome thinke that hee tooke the King of Edoms eldeſt ſonne, and offered him for a burnt offering vponupon the wall: for ſo ſome will hauehave the laſt verſe of that chapter vnderſtood of the King of Edoms ſonne. But I take it more agreeable to that ſtorie, there to vnderſtand the King of Moabs owne ſonne: that the King of Moab ſhould offer vp for a burnt offering vponupon the wall his owne eldeſt ſonne, thereby to obtaine helpe of his God againſt his enemies. And ſo that ſtorie appertaines not to this my Text. No; though wee receiue the former interpretation. For it is not here ſaid, that he burnt the bones of the King of Edoms ſonne into lime, but the bones of the King of Edom himſelfe.
It is a tradition of the Hebrewes, that after the buriall of the King of Edom (that King, who went vp withd2. Reg. 3.1. Iehoram, King of Iſrael, andeverſ. 7. Iehoſhaphat King of Iudah, to warre againſtfverſ 4. Meſha, King of Moab;) the Moabites, in vltionem doloris, to be reuenged vponupon him for the ſorrow, which he wrought them; did digge vp his bones, and burne them. Of this tradition S. Ierome maketh mention: They did digge vp the King of Edoms bones, and burne them. Great was their rage, great their cruelty. Death appeaſed them not. The King of Edoms bones were not ſuffered to reſt in his ſepulcher, but were taken thence, and burnt into aſhes. Theſe aſhes ſome thinke were vſed with lime, or morter for the plaiſtering, pargetting, or rough-caſting of their houſes: for as much as my Prophet here ſaith, they burnt the bones of the King of Edom into lime. If ſo; it was done Vindictae maioris, & contumeliae cauſâ; that they might take full vengeance vponupon the King of Edom.
I may not paſſe it ouer with ſilence, that this cruelty of the Moabites, was againſt the Edomites, without all reſpect of bloud, and conſanguinity. Edom, the Edomites, or Idumaeans were deſcended from Abraham. Thus:gGen. 25.25. Edom, the firſt Father of the Edomites, or Idumaeans, was otherwiſe called Eſau, and was ſonne of Izhac, who washGen 21 3. ſonne of Abraham. AndiGen. 19.…7. Moab, from whom the nation of the Moabites tooke their name, was ſonne vntounto Lot, and Lot was Abrahams brothers ſonne, the ſonne ofkGen. 11.27. Haran. There was then betweene the Moabites, and Edomites neereneſſe of bloud, and full kindred.
Now we ſee what is the particular ſinne of the Moabite… for which this prophecy is directed againſt them. Their ſinne is Cruelty, and a ſpeciall kinde of Cruelty; euen their denying of reſt to the bones of the dead: and the more odious and intolerable is their Cruelty, becauſe it is againſt their owne kindred.
The leſſon, which we are to take from hence, is this.
All kinde of cruelty committed againſt a man, highly diſpleaſeth God; but that ſpecially, which violateth, and extinguiſheth the rites of conſanguinity, and naturall affection.
In mylpag. 74. ſeauenth Lecture vponupon the firſt chapter of this prophecy, I commended vntounto you this doctrine: God is neuer well pleaſed with too much cruelty. In mympag. 230. 19. Lecture I recommended it vntounto you; varying my propoſition, thus: Cruelty is a ſinne hatefull vntounto God. Now it comes vntounto you in another forme, though the matter be the ſame: All kinde of cruelty, &c. My propoſition hath two parts.
The firſt, All kind of cruelty committed againſt a man, highly diſpleaſeth God. The ſecond; There is a kinde of cruelty, that violateth, and extinguiſheth the rightes of conſanguinity, and naturall affection, and that ſpecially diſpleaſeth God. Firſt, to the firſt.
All kinde of cruelty committed againſt a man highly diſpleaſeth God.
No maruaile. For all kinde of cruelty is ſin; and eueryevery ſin muſt taſte of Gods high diſpleaſure. All kinde of cruelty is ſin: For it is foreign, a want of conformity to the Law of God, a tranſgreſſion of the law, a breach of the law. Will you know againſt which commandement it is? It is againſt the ſixt commandement. The commandement is: Thou ſhalt doe no murther; or, Thou ſhalt not kill. Where to kill, or to doe murther, by a Synechdoche, ſignifieth any kinde of endamaging the perſon of our neighbours. We may not ſo much as hurt, or hinder them. We are forbidden to ſin againſt our neighbour, either in heart, or in word, or in countenance, or in deed. And in this laſt branch is cruelty forbidden vsus. So is the firſt part of my propoſition confirmed; All kinde of crueltie committed againſt a man highly diſpleaſeth God. The reaſon is; becauſe it is a ſin, againſt the ſixth commandement.
The vſe of this doctrine is to reprooue ſuch as delight in crueltie. Man of all liuing creatures, ought to be the moſt courteous. His name in Latin is homo, and thatnBoskier. Orat. Terrae ſancta. Philip. 4. loc. 1. pag. 87. one deriueth from the Greeke foreign, a word that ſignifieth vnanimitie, and concord: And from the Latin homo, is deriued Humanitas, a word that ſignifieth courteſie, or gentlenes. So that the very name of man, Homo, ſheweth that*Hominem natura ad pacem compoſuit. man is euen framed by nature of vnanimitie, concord, courteſie, gentlenes, and peace.
Other*Animantia cae…era ad …llum. creatures are by nature euen armed for warre. Some hauehave their hornes, as Vnicornes, Harts, and Bulls: ſome their teeth; as Boares and Dogs: ſome their nayles, as Griffins and Lyons: ſome their poyſon, either in their tongues, as Serpents, or in their tayles, as Scorpions, or in their breath, as Dragons, or in their eyes, as the Baſiliſke: Some hauehave their hard skinnes for their coates or couerings, as on land, the Armadillo; in the ſea, the Tortoyſe, the Crab, and all ſhell fiſh. All theſe, and other beaſts are armed by nature, partly to defend themſelues, partly to offend others. OnelyOnly Man; he is borne in ermis, tenellus, edentulus; he comes into the world naked, tender, toothles; and hath not wherewith, either to offend another, or to defend himſelfe; to teach vsus, that man ſhould ſpend the dayes of his pilgrimage here in vnanimitie, concord, courteſie, gentlenes, and peace.
The more are they to be reproued, who liuing among men, hauehave, as it were, put off the nature of Man, by their delight in cruell dealing. Such is the racking Landlord, who takes aduantage againſt his poore tenant for eueryevery trifle. Such is the greedie Vſurer, who eares vp his brothers ſubſtance with intereſt. Such is the ſtony-hearted Phyſitian, or Chirurgion, that prolongeth his patients diſeaſe, or ſore, to wring the more money from him. Such is the troubleſome man, who vniuſtly vexeth his neighbour in the law to his vndoing. Such are a l they, who are any way iniurious to them, with whom they liue.
I truſt, there is none that heares me this day fit to be reprooued for any cruell deed againſt the dead, as the Moabites here are for their burning the bones of the King of Edom into lime. And that you neuer may deſerue with them to be reprooued, let it pleaſe you to heare a while, how this kind of crueltie hath in former ages beene accounted of.
It isoVirgil. Aeneid. 1. written to the diſprayſe of Achilles, that he dragged the dead bodie of Hector thriſe about the wals of Troy. It ispLiv. Dec. 1. l. 1. written to the diſpraiſe of Tullia, proud Tarquins wife, that ſhe droue her waggon ouer the dead bodie of her Father Seru…s Tullius the ſixt King of Rome. It isqPlutarch in Cicerone, & in Antonio. written to the diſpraiſe of Antonie, the Triumvir, one of the three, who bore the ſway at the beginning of the Romane Empire, that he cauſed the right hand, and the head of dead Cicero, that great Orator, to be cut off, and brought before him, that beholding them, he might ſolace, and ſport himſelfe. And was it not a note of too much cruelty in Antonies wife, whether it wererHieronym Apol: aduerſus R…ffinum. Fuluia, or that proud Egyptian Queene Cleopatra, that ſhe thruſt her needle through the tongue of that dead Orator? Thus hauehave prophane Authors Ʋirgil, Livie, Plutarch, and others, conducted onelyonly by natures light, noted, and cenſured crueltie againſt the dead. And ſhall not the light of Gods holy word conduct vsus Chriſtians to alike meaſure of vnderſtanding, euen to deteſt all cruelty againſt the dead?
To this purpoſe the holy Euangeliſts, S. Mathew, and S. Marke; St Mathew chap. the 14. and St Marke chap. the 6. hauehave recorded it for a memoriall to all enſuing ages; that to the ſolemnizing of Herods birth day, the head of Iohn Baptiſt was brought in a platter to Herodias. Cruell Herodias! could not the vntimely, and vniuſt death of that holy man ſatisfie thy greedie, and bloud thirſtie heart, but that thou muſt hauehave his head brought before thee in a platter? and that at ſuch a time, ſo ſolemne a time, the birth day of thy Lord, thy King, thy ſuppoſed husband, Herod, euen then, when he feaſted his Princes, and captaines, and chiefe eſtates of Galilee? A dead mans head, beſmered with bloud, was very vnſeaſonable, and vnfit ſawce for ſuch a banquet. Yet then was Iohn Baptiſts head brought before Herodias in a platter. What did ſhe to it? Doubtleſſe, all the diſgrace ſhe could. One thing St Hierome in his ſecond booke of his Apollogie againſt Ruffinus, ſpecifieth, that*Veriloquam linquam diſcriminal… acu confodit. ſhe thruſt his tongue through with a needle.
In the 19. of Iohn ver. 34. it is recorded to the memoriall of all enſuing ages, that when Ieſus had by his ſufferings vponupon the Croſſe, and paiment of the price of our redemption giuen vp the ghoſt; then a Iew, a ſouldier of the Iewes, with a ſpeere pierced his ſide, whereout forthwith iſſued bloud, and water. VponUpon that cruell ſouldiers factſSalmeron comment. in Euangel. Tom. 10. Tract. 48. one aſketh this queſtion: Quid eſt, quod filius Dei tormentis in vitae toleratis, non contentus, voluit etiam poſt mortem vulnera accipere? What is it, that the ſonne of God not content with ſuch torments, as in his life time he endured, would alſo after his death be wounded? Among many, and they great cauſes, he giues this for one Vt innoteſceret noſtra immanitas, & ſaeuitia, qui etiam in mortuum ſaeuimus; that notice may be taken of our immanitie, & crueltie, for as much as we ſpare not the dead. It is the propertie of a Lyon, to ſpare a man, not onelyonly, that is dead, but alſo that lyeth proſtrate, and flat vponupon the ground: What fauour a man receiues from a Lyon, Chriſt Ieſus, the Lyon of the tribe of Iudah, the ſweete Sauiour of mankind, could not receiue from man. A ſouldier with a ſpeare pierceth his ſide, though he be dead. To exaggerate this St Chryſoſtome homil. 48. vponupon Iohn, ſayth; Illudere mortuo, quàm ipſum crucis ſupplicium, longe peius est: It is farre worſe to offer any contumely or diſgrace to one that is dead. then is the puniſhment of the croſſe.
In the 79. Pſalme ver. 2. the Prophet in Iſraels behalfe complaineth vntounto God, againſt the ſurpriſers of Ieruſalem, that they gaue the dead bodies of Gods ſeruants to be meat vntounto the fowles of heauen, and the fleſh of his Saints to the beaſts of the Earth. So he aggrauateth their crueltie, and inhumanitie. Monſtrous was their crueltie, barbarous their inhumanitie, to caſt the dead bodies, and fleſh of Gods ſeruants, and Saints here, and there, to the end they might be a prey to dogs, to wolues, to rauens, to vultures, or other beaſts, or birds, that liue by carion.
You ſee partly by prophane examples, partly by inſtances out of the ſacred Scriptures, how crueltie againſt the dead hath vſually beene cenſured. But what is this to you, who vſe towards the dead all ciuilitie? All ciuilitie? I grant you giuegive the dead religious, and ſolemne buriall; And ſo doing you doe well. You doe well not to ſuffertLanctantius Jnſtitut. lib. 6. figuram & figmentum Dei, the workmanſhip of God, Gods image, to be expoſed, and caſt out for a prey to wild beaſts, and birds. To bury the dead, it isuAmbroſ …ib. de Tobia. quotidianum opus, & magnum, it is eueryevery dayes worke, and a great worke; and you doe well ſo to account of it. For if the law commands you to couer the naked while they are liuing, how much more ought yee to couer them, when they are dead? If your friend vndertake any long iourney, you will take the paines to bring him part of his way; how much more ought ye to affoord him your company, when he is going in illam aeternam domum, to his long, and euerlaſting home, whence he ſhall returne no more vntounto you?
You will ſay Cadaueribus nullus ſenſus; dead bodies hauehave no ſenſe; What need then is there of ſuch care of committing them to the earth? I reply in St xLib 1. de Ciu… tate Dei. cap. 13.Auſtins words, Deo placent etiam talia pietatis officia: ſuch offices of pietie, humanitie, and ciuilitie doe pleaſe God. The bodies of the dead belong to Gods prouidence. He hath appointed the buriall of the dead, to confirme our faith in the Reſurrection of the dead.
Thus farre by occaſion of the firſt part of my propoſition: which was, All kind of crueltie, committed againſt a man, highly diſpleaſeth God. You remember the reaſon of it: the reaſon is; Becauſe it is againſt the ſixt Commandement. The vſe of it, was a reproofe of ſuch as delight in crueltie, whether againſt the liuing, or the dead. Now followeth the other part of my propoſition: this:
That crueltie which violateth, or extinguiſheth the rites of conſanguinitie, and naturall affection, ſpecially diſpleaſeth God.
For God, the God of nature, cannot in any wiſe like, that natures lawes be violated. By natures lawes, its enacted, that there ſhould be, that ſame foreign, much ſpoken of in the Schooles; a peculiar affection of louelove from the parent to the childe, and from the childe to the parent; from a brother to a brother, from a kinſman to a kinſman. Now if crueltie ſhall be exerciſed from a parent towards his childe, or from a child towards his parent, or from a brother towards his brother, or from a kinſman towards his kinſman, that ſame foreign, I ſpak of, is laid aſide; the rites of conſanguinity, and naturall affection are violated, are extinguiſhed.
This doctrine may teach vsus, to carry our ſelues peaceably, and louingly towards our parents, our children, our brethren, our kinſmen, all that are of our bloud. There cannot be a greater bond betweene man and man, as men; then is this bond of bloud. I ſay preciſely betweene man and man, as men, there cannot be a greater bond, then is this bond of bloud. For betweene man and man, as Chriſtians, there is a greater bond; the bond of one Lord, one faith, one baptiſme, one God, and Father of all, which is aboue all, and through all, and in you all, as St Paul ſpeaketh, Epheſ. 4.5.6.
The ſtrength of the former bond of bloud, ſheweth it ſelfe in the Patriarch Abraham, when there was a debate betweene his ſeruants, and the ſeruants of Lot. All the tales his men could tell him, could not worke in him any diſlike of Lot. To end that debate, Abraham goeth to Lot▪ Abraham, Lots elder, and vnckle, his better in eueryevery reſpect, yet he ſtands not vponupon that; he looks not when Lot ſhould come, and ſtoope to him; but as in yeeres, ſo in wiſdome, in mildneſſe, in humility, in temperance of affections he… paſſeth him. Ouer-ruled by ſuch ſweet vertues, hee goes to Lot, tels him of their kinred, and mooues him there by as by a ſtrong reaſon, or a mighty bond, that louelove and pe… might remaine betwixt them and theirs. His words, ar… the words whereof Salomon ſpeaketh, Prou. 25.11. they are like apples of gold with pictures of ſiluer, they are ſpoke… … their place; and are recorded Gen. 13.8. where Abraham thus ſpeaketh vntounto Lot: Let there bee no ſtrife, I pray thee, betweene thee and me, neither betweene thy heard-men and my heard-men; for we be brethren.
We be brethren:] He might hauehave ſayd wee bee coſens, or thou art my nephew, my brothers ſonne, but hee vſeth rather apellation of equality, and cals him brother, to manifeſt his deſire of peace and concord.
You ſee the ſtrength of the bond of bloud, how forcible it is betweene man and man, as men. I told you of a ſtronger bond betweene man and man, as Chriſtians, and that was the bond of one Lord, one Faith, one Baptiſme, one God and Father of all, which is aboue all, and through all, and in vsus all.
So there is a two-fold kinred, or brotherhood. The one, by nature▪ the other by grace: the one, by generation, the other, by regeneration. In reſpect of both, we are tyed with bonds of louelove. Firſt, in reſpect of the former. After Noahs floud, there was a diuiſion of countreyes made to the remainder of Adams poſterity: ſome dwelt heere, ſome there; ſome in one place, ſome in another, as they beſt liked; yet one bloud remained amongſt them, as a knot euer to ioyne them in amity and louelove, what diſtance of place ſoeuer ſeuered them. Is it not ſo ſtill, though longer time, and larger encreaſe hauehave ſpred it further? Yes (Beloued) it is ſo. And therefore this bond of bloud, ſtocke, houſe, linage, and kinred in the root, ſhould continue among vsus, regard one of another, and make vsus louelove one another, more then we doe.
But this kinred, by nature and generation, ſo many degrees remooued from the root, our great grand-father Adam, the firſt of men, little mooueth vsus; wee diſdaine to take notice of it. Let then the other kinred, that of grace, and regeneration, by its ſtronger bonds of louelove, tye & ioyne vsus together. The iuſt and wiſe man knoweth (ſaithyDiuin. Jnſtit. lib. 5. c. 23. Lactantius) cunctos ab eodem Deo, & eadem conditione generatos, iure fraternitatis eſſe coniunctos, that all who are borne of one God, and vponupon the ſame condition, are ioyned together by the right of brother-hood. To which purpoſe a greatzCaluin. Comment. in Geneſ. 13.8. Diuine ſaith; Hac lege adoptati ſumus omnes in Dei ſ… lios, vt alij alijs mutuo fratres ſimus, Wee are all adopted or choſen to be the ſonnes of God vponupon this condition, that we mutually be brethren, one vntounto another.
Dearely Beloued, ſith wee are become the ſonnes of God vponupon a condition, let vsus fulfill the condition; let vsus bee brethren, one to another. That is, let vsus not bee cruell, one towards another; let vsus doe no iniury, one to another, let vsus be mercifull one to another, let vsus louelove one another. Let good Abraham be the patterne of our imitation. If there be any variance, or iarring among vsus, let vsus goe one to another, and kindely entreat one another; I pray thee, let there bee no variance, no iarring, betweene mee and thee, nor betweene my men and thy men, for we are brethren.
But proud and rebellious fleſh and bloud will not ſuffer vsus to become Abrahams; ſo wiſe, ſo meeke, ſuch louers of concord and vnity. Not ſuffer vsus? Then is our condition fearefull, and we may well expect, that the God of Abraham at his great day of viſitation, ſhall reiect vsus, and caſt vsus from out his ſight into the euer-burning lake. There is no entrance into the Heauenly Canaan, for the cruell, injurious, malicious and deſpitefull man.
Its onelyonly LoueLove that opens the gates of Heauen; without LoueLove whatſoeuer you doe, its no aduantage to you. S. Paul tels you, 1 Cor. 13. that though you ſpeake with the tongues of men and Angels, and hauehave not LoueLove, you are but as ſounding braſſe, or a tinckling cymball: and though you hauehave the gift of propheſie, and know all ſecrets, yea, if you hauehave all faith, ſo that yee can remooue mountains, and hauehave not LoueLove, you are nothing and though you feede the poore with all your goods, and giuegive your bodies to bee burnt, and hauehave not LoueLove, it profiteth you nothing.
To bee ſhort, almes without LoueLove, propheſie without LoueLove, knowledge without LoueLove, miracles without …, martyrdome without LoueLove, prayer without LoueLove, and … like very commendable and good workes, all are nothing. LoueLove is the fire that purifieth, it is the incenſe that perfumeth, it is the oyntment, or box of Spikenard, that ſweetneth, it is the ſalt, that ſeaſoneth all our good thoughts, words, and deedes. I conclude with S. Iohns words in his 1 Epiſt. cap. 4. verſ. 7. Beloued, let vsus louelove one another, for LoueLove commeth of God, and eueryevery one that loueth, is borne of God, and knoweth God. For God is LoueLove; if therefore wee dwell in LoueLove, we dwell in God, and God dwells in vsus.
Now, O Lambe of God, that takeſt away the ſinnes of the world, take from vsus all bitterneſſe, and anger, and wrath, and crying, and euill ſpeaking, with all maliciouſneſſe. Raiſe vp in vsus a deſire of brotherly LoueLove, that wee may eueryevery one hauehave a care to helpe another, that our LoueLove be not fained, falſe, hypocriticall, wayward, tedious, diſdainefull, nor hunting after profit; but that it be vnfained and perfect, euen towards our enemies. Grant, good Lord, that thus retaining the ſtudy of concord, and louing one another, we may all meet together in the vnity of faith, and knowledge of thee, the Sonne of God, till we become perfect in thee, our onelyonly Sauiour and Redeemer. To thee, O Chriſt, with the Father, and the Holy Ghoſt, bee aſcribed all prayſe and power, might and Maieſty, dignity and dominion for euermore. Amen.