and St. Jude hit them more home prophesying of them expresly presumptuous are they self-willed despising dominion they are not affraid to speak evil of dignities such as perish in the gain-saying of Chore 2 Pet. 2. Jude But what if the higher Powers be evil Are they in this case to be obeyed and we to be subject to them Herein we ought not to obey them herein to obey the higher Powers is to disobey the highest Power But if they be such wo wo be to them they do Multum Dei prostituere Diabolo saith Aquinas They prostitute a great deal of Gods Image to the Devil Yet that excuseth not our Rebellion against Moses or Aaron King or Prelates nor dissolves the Bond of our subjection No for who can lift up his hand against the Lords Anointed and be guiltless saith David And his heart smote him when he cut off the skirt and but the skirt of Sauls Garment Yet Saul an evil Prince one who eagerly sought the life of David and the only man who stood between him and a Kingdom yet neither would David himself touch the Lords Anointed nor suffer Abiathar no no who can be guiltless in that case Wherefore let me argue the case with thee thou art a Master of a Family and though thou be evil yet the Apostle's rule shall hold thy Servant in subjection unto thee And shall not the same Apostle's rule hold thee in subjection to thy King And therefore in the Primitive times the Christians prayed for the lives of the Roman Emperours and all Governours even in plain hazard of their own lives and in the midst of their hottest persecutions And if we observe the Apostle's rule it is not be subject to the higher Powers if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors good and gentle nor is it be subject to their Persons but omnis Anima subdita sit Potestatibus Let every Soul be subject the subjection ought to be hearty even from the Soul And to the Powers in the abstract Be the Persons the Men who administer them what they will be But to silence this Objection for ever St. Luke tells us That our Lord and Saviour was under Herods jurisdiction God-man the best of Men under the worst yea and commands his Disciples so to be The Scribes and Pharisees sit in Moses Chair all therefore whatsoever they bid you observe that observe and do whatsoever is a large word But how far forth ought we to obey evil Governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad dras in things just and honest which are commanded because necessary and in things indifferent too which are necessary because commanded But if the higher Powers which God forbid should lift themselves up against God as Jeroboam did 1 Kings 12. Make Laws contrary to Gods Laws as Darius did Dan. 6. Or compel us to do what God forbids as Nabuchadnezzar did Dan. 3. or forbid us to do what God commands as the high Priests did Acts 4. Let them know that they must give an account unto the highest Power for who else can call the higher Powers into question for these things But because Men in this case out of desire of liberty are wont to stretch their wits to be partial for vain man would be wise saith Zopbar Job 11.12 though men be born like the wild Asses colt wherefore it is necessary that we limit the desire of liberty with these Cautions 1. We must distinguish between what we must suffer and what we may do the higher Powers may perhaps impose a Taxe or Tribute upon the Subjects unjustly which yet we may suffer justly yea if we suffer not we are unjust 2. Secondly We must be sure if we refuse to obey that the highest God and the higher Powers command contrary things take heed we call it not Gods cause which is but mans humour if so we ought not in this case to obey the higher Powers for the reason holds thus If I ought not to obey the Vicegerent or the Deputy of the higher Powers when he commands what is expresly contrary to the commands of his higher Power then surely for the very same reason we ought not to obey the higher Powers when they command what is expresly contrary unto God Here the rule holds good which the Apostles have left unto us We ought to obey God rather than Men Acts 5.29 A rule so reasonable that the Apostles durst put it even to their Enemies Whether it be right in the sight of God to hearken unto you more than unto God judge ye Acts 4.19 A rule well known to Socrates In other midle things to suffer is not to obey when he was urged by his Adversaries not to teach the Citizens of Athens virtue and justice O ye Athenians saith he I love ye well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet saith he I will obey God rather than you Yet ought we not to refuse to suffer for this obedient disobedience for St. Peter and the Apostles sealed this rule with their blood and they have left us another Let them that suffer according to the will of God commit the keeping of their Souls unto him in well doing as unto a faithful Creator 1 Pet. 4.19 as a Christian follows Christ who left us an example of suffering that we should follow his steps But blessed ever blessed be our faithful Creator we live under such higher Powers that we need not fear suffering ill for doing well no there are encouragements for well doing Since therefore these rubs are taken out of the way let us in the Name of God take this the Apostles Exhortation to heart That every Soul be subject to the higher Powers The reasons in the Text and near it are very forcible 1. There is no Power but of God and the Powers that are are ordered of God As in an Army every Souldier knoweth his ranck and station and in a Ship every Man knows his place and office and every one in a well ordered Family knows his duty and employment Even thus God hath set all men in the World as it were in a frame that every Man may know his ranck and place O were this orderliness observed at all hands in this Church in this Common-wealth how pleasant how profitable would it be to every Member of it how beautiful how comely yea how admirable in the sight of all the World about us As St. Paul speaks when they should observe all things among us to be done decently and in order 1 Cor. 14. Col. They would worship God and confess that God the God of order is in us of a truth How formidable how terrible should we be unto our Enemies as it is said of the Church in the Canticles Terribilis veluti acies ordinata Terrible as an Army with banners like a well ordered Army How acceptable would it be unto the God of order who hath ordained and constituted the services of all Angels and Men in an excellent order Men would esteem
dove-like innocency and simplicity of the new Creature to the craftiness and wiliness of the Old Serpent St. Paul was afraid lest the Corinthians should be so deceived 2 Cor. 11. A dangerous deceit for they who so prostitute the simplicity of the new Creature in themselves use their subtilty to go beyond defraud and over-reach others and God is the avenger of all such 1 Thess 4.6 2. Others there are who prostitute the sobriety of the new Creature unto brutish sensuality as the beastly drunkards these yield the rule of themselves to the filthy Swine 3. Others yield the chastity of the new Creature to uncleanness and suffer themselves to be governed by the lascivious incontinent Goat 4. Others betray the temperance of the new Creature to the unsatiable and greedy dog Isa 56.11 5. Others the Lamb-like meekness of the new Creature to the savageness of the Wolf Mat. 7.15 A most shameful abasing of the Man the Noble new Creature to the vassalage and servitude of the beast The same complaint which the Psalmist makes Psal 49.12 Mawbeing in honour the honourable Creature Man understood not his own honour and dignity and so became like the beasts that perish Which may be the ground of an heavenly Meditation when ever we are tempted unto sin Shall I take the members of the new Man the new Creature and make them the members of a Serpent a Swine a Goat a Dog a Wolf God forbid O Beloved the new Creature is too Noble and Honourable to be made subject to any the Lord of the new Creature only excepted the Creator of it Belluinus es homo amando talia qualia Belluae saith St. Austin libr. de doctr Christi Vid. Paris pag. 250. Because there is a defect of a Verb there is a diverse reading of the Text the former ye have heard Whosoever is in Christ is a new Creature so it is read in the Text the latter If a man be in Christ let him be a new Creature so the Margin And this second is an Use of Exhortation to the first and so I intend to handle it But here I meet with an Objection Exhortations are made to Duties feasible and such as may be done by us not to things to us impossible we exhort men to support the weak to be patient toward all men to follow that which is good c. We do not exhort men to fly or to work Miracles because these are beyond our power and is it not alike beyond mans power to be a New Creature How then can we Exhort Men to be New Creatures I Answer the Scripture exhorts us often to those Duties which we of our selves have not any ability to perform God himself commanding and exhorting us together with the command gives a power to obey whence it is that the same act is attributed unto God and Man Thus Faith is Gods gift yet we are exhorted to believe Repentance is Gods gift yet we are exhorted to Repent Repent and believe the Gospel God turns us from our sins yet he exhorts us to turn from them God gives us an heart to walk in his Statutes and keep his Ordinances Ezech. 11.19 20. yet what more frequent than Exhortations to walk in Gods Statutes and to keep his Ordinances Gods command is to Love him with all our heart and with all our soul yet he himself circumâ—iseth the heart that we may love the Lord and Deut. 30.6 His command is that we worship no strange God no graven Image no work of our own hands and he promiseth if we hearken unto him there shall be no strange God in us neither shall we worship any strange God Psal 81.8 9. And that he will cut off graven Images out of the midst of us and that we shall no more worship the work of our own hands Mich. 5.13 Whence it plainly appears that God commands us many things which yet he himself doth and promiseth to do because together with his command he gives us a power to do them and requires us to comply with that power We saith the Apostle as workers together with him beseech you that ye receive not the grace of God in vain 2 Cor. 6.1 1 Cor. 15.10 And look diligently lest any man fail of the grace of God Heb. 12.15 Thus in case of the present duty God commands Ezech. 18.30 Make ye a new heart and a new spirit What 's that but the new Creature and adds a forcible Motive as strong as death Why will ye dye O house of Israel Yet the same prophet Chap. 36.26 I will give ye saith he a new heart and a new spirit in the midst of you I will take away the stony heart out of your flesh and I will give you an heart of flesh What 's that but to become new Creatures The Lord saith A new heart and a new spirit will I create in the midst of you c. i. e. I will make ye new Creatures 2. But if God make us new Creatures and indeed he alone can make us What need we busie our selves we ought rather to let God Almighty alone with his own work 'T is a known speech Qui fecit te sine te non salvabit te sine te he that made thee without thy help will not new-make thee or make thee a new Creature without thine own endeavour And though God be the worker yet must we be workers together with God as the Apostle speaks I will instruct thee saith the Lord to the new Creature Psal 32.8 and teach thee the way that thou shalt go and I will guide thee with mine eye He speaks to the man his best creature not to the beasts no it presently followeth in the next verse Be not like the horse and mule which have no understanding whose mouths must be held with bit and bridle lest they fall upon thee Nay Beloved to satisfie this doubt more fully and to prove it undeniably that God requires our utmost endeavour toward this new Creature I pray you compare Gal. 6.15 with 1 Cor. 7.9 that which in the forementioned place is a new Creature in the other is the keeping the commandments of God But can we then keep the commandments of God Yes by Faith and Love and therefore I pray thee add to the two former places Gal. 5.6 where the new Creature is faith that worketh by love 3. But if he who is in Christ be a new Creature already what need exhortation to be so I Answer He is a new Creature Either by profession only or really and true 1. If by profession there 's great need of exhortation that he be really that which he professeth himself to be Rom. 6.1 2 3. Gal. 5.24 confer Rom. 6.6 2. If really he be a new Creature that he continue so to be and that he make progress and go on according to the degrees of it The new Creature Gods building wants hewing c. Gods Vineyard pruning c. The first Creation was they
took it in deep disdain that Christ should intimate he was greater than great Abraham What art thou greater than our father Abraham Why how great I pray you was your father Abraham Nay how little rather if you 'l hear him speak he 'l tell you I am saith he of himself dust and ashes Gen. 18.27 Instantiae hae in Abrahamo Jacobo Davide non sunt ad idem accommodatissimae peti possunt a Paulo Act. 9.6 a Davide Psal 57.7 Paratum est cor meum c. cantaho sono tubae And what was Jacob more how great soever in Gods esteem whom God names Israel and added a reason for as a prince thou hast power with God and men and hast prevailed Insomuch that the whole people of God the whole Nation of the Jews and the whole Christian Church is called by the name of Israel Gal. 6. Nay the Samaritans they also gloried in Jacob for so saith the woman of Samaria Art thou greater than our father Jacob Joh. 4.12 Why how great I pray you was your father Jacob Nay how little was your father Jacob If you 'l believe himself I am less than all the mercy and all the truth that thou hast shewn unto thy servant Gen. 32.10 So was David yet what shall I tell you of all the glorious titles wherewith God honours himself this one may swallow up all the rest He was the Type of Christ and such a Type as Christ himself is very often stiled by the name of David So great he was that he might seem not to know himself but indeed he scarce knew himself he was so little and therefore he asked God who he was who am I O Lord and what is mine house that thou hast brought me hitherto 2 Sam. 1.18 Then a man best knows himself and is best known of God when he is thus in a sort ignorant of himself Out of the same humble mind though equal in nature unto all and superiour in dignity to the most He vouchsafed saith St. Paul to serve his generation Act. 13.36 And so in regard of men our Lords passive Humiliation is exemplary unto us that we submit our selves unto the king as supream and governors appointed by him A Theam as proper to the Text as needful for these times But I hasten to the business of the day and descend unto the second step of our Lords Humiliation He became obedient Obedience is the submission of ones own will to the fulfilling of anothers will which includes the command of another and another who commands 1. The command of another as such for if the natural bent and inclination of ones own will be to the same act that is commanded without respect had to the command as such 't is vel nulla vel minor either no obedience at all or less saith St. Gregory because obedience properly respects the fulfilling not of our own but of anothers will 2. That other who commands is God or man not co-ordinately considered but subordinate for howsoever it be true that Gods Will is the first and highest Rule unto which all other wills ought to be conformed as by the first Mover the heavens are turned about yet according to that excellent order which God hath set in things one will draws nearer to that first will than another doth and that nearer will commanding is a second Rule to the inferiour will obeying as the first great Wheel of the Clock turns about all the Wheels yet it moves immediately the second and that the rest whence it is that he that obeys God is subject unto every ordination of man for the Lords sake 1 Pet. 2.13 And thus the Son of God submitted his own Will to the fulfilling of God the Fathers Will both immediately and mediately as to his Parents and Superiour Powers ordained of God and that in speaking doing and suffering Unto which three heads Tertullian de oratione hath reduced our Saviours obedience For whatsoever I speak saith he even as the Father said unto me so I speak and I came down from heaven not to do mine own will but to do the will of him that sent me Joh. 12.50 Jo◠6.38 He came not into the world to do his own will And do any of us come into the world to do our own will the will of the flesh the will of men or the lusts of the Devil No no 't is Gods peculiar property to have his own Will So that to do our own will 't is to rob God of his Property his Glory his Crown his Royalty Will a wan rob God What greater robbery what greater sacriledge what greater crime than Laesae Majestatis Whence saith St. Anselm In inferno maximè ardebit propria voluntas and therefore our Saviour though a Son yet learned he the obedience of a servant and shall not we be obedient as servants that we may be sons for shame thou which art but a man learn thou to obey since God himself obeys if thou disdain to follow the example of a man yet disdain not O man to imitate thy God Thou prayest that Gods will may be done thou dost well but who should do it Shouldst not thou that prayest for it The excellency of the duty it self many move us hereunto for to have this mind of Christ to be obedient unto our God conjungit animam Deo it joyns the soul in marriage unto God saith St. Bernard when soul and body and goods and spirit and life and faculties and members and actions and all we have and all we are is not ours but Gods and we not said to speak but Christ in us not to live nor move nor have any being but in God and God in us O blessed state Sic sic coruscat uxor radiis mariti Thus thus to be obedient unto God it is per amorosam unionem in Deum transfundi saith St. Bernard to be of one Mind one Will one Spirit with him But all men are not moved with this argument what then will necessity perswade them There is no duty accepted of God without obedience without obedience there 's no reward obtained of God for what is the Law without the obedience unto the Law yea what is faith without the obedience of faith And therefore the holy Ghost in Scripture hath so woven Faith into Obedience and Obedience into Faith that they are ordinarily taken the one for the other Observe I beseech you if it be not so Joh. 3.36 Act. 14.2 Rom. 10.16 and 11.30 32. 1 Cor. 7.19 compared with Galat. 5.6 1 Pet. 2.7 beside many such like places if well observed Yea what is charity it self though the end of the Law though the form of Faith by which it worketh though all Faith and other Graces nothing worth without it yet what is charity it self without the obedience of charity So 't is in the vulgar Latin 1 Pet. 1.22 For this is genitrix omnium virtutum the mother virtue as St. Jerom calls it which sets the eye
die without mercy Chap. 10 28. Though the Law cannot effect this yet it discovers the sin and delivers the sinner to the Judge and it belongs to the Judge to punish every transgression and disobedience Obser 1. As the Law is good if it be used lawfully and is our School-master unto Christ the end of the Law for righteousness to every one that believeth Rom. 10. For do not my words do good to him that walketh uprightly Mich. 2.7 So to every one that believeth not nor consents and agrees with the Law the Law is an adversary for evil Psal 18.25 26. there is required a necessary consent obedience and compliance with the Law and Prophets Obser 2. See here the condition of all such as are under the Law while they are under the Law and agree not with the Law they are against the Law and adversaries and enemies to the Law Thus the Law causeth wrath among such sin becomes exceeding sinful of this state we understand those Scriptures All our righteousness is as a menstruous cloath There is none that doth good no not one none that understandeth and seeketh after God These and such like Scriptures are to be understood of that state under the Law while we are enemies to the Law and the Law to us Nor can they without disparagement and wrong to Christ and his Spirit be understood of those who agree and consent to the Law who are not nor live under the Law but under Grace Obser 3. Until we agree with the Law we are alwayes obnoxious alwayes liable to the Law alwayes subject to be delivered up as Malefactors to the Judge So much is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest at any time the adversary deliver thee to the Judge The adversary may take advantage of thee at any time thou mayest at any time be taken tardy Obser 4. Note here the great patience and long suffering of our God toward impenitent and obstinate sinners How long did he wait upon Ahab that bankrupt who had sold himself to commit iniquity Cons To the drooping Soul under the correction of the Father's Law See Notes on Psal 44.12 Exhort Yield while thou hast time to the correction and chastisement of the Father hear the rod. Agree with the Law consider the manifold blessings upon the obedient See Notes on Rom. 7.9 fine It is a fearful thing to fall into the hands of the living God who would not fear before thee little doest thou consider that while thou delayest agreement thou hastnest thine own ruine and pullest upon thy self swift destruction Maher sha lal haz baz O take the Psalmist's warning he speaks in the person of the Judge Psal 50.22 O consider this ye that forget God lest I tear you in pieces and there be none to deliver There is greater danger lest the Judge deliver thee to the Officer And who is the Officer There were among the Jews with allowance to whose Customs all our Lord's Sermons are to be understood divers of publick imployment whereof the more notable were four 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ancients or Senate the Elders of the people 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capita Patrum the Heads or chief Fathers the principal men of every Tribe 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judices the Judges who knew the Law and gave Judgment 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparitores which we call in the Text Officers a name too large for their place these had a coercive power and executed the sentence of the Judge These Offices we find here and there in the Scripture Deut. 1.2 Chron. 26. Prov. 6. They meet altogether Josh 23.2 This Officer in our English according to his place in several Courts hath his several names as Apparitor Bayliff Serjeant They had a compulsive power to effectuate and execute the command and sentence of the Judge whether by apprehending scourging imprisoning or tormenting in prison such ye read imployed John 7.32 Acts 16.22 which because the Action was commanded by the Judge the whole business is imputed unto them quod quis per alium facit id ipse facit what one doth by another that he doth himself Reason The nature of the crime requires austerity and rigour in the Judge for although the Civil Laws connive rather at mercy than rigour in a Judge according to that potius peccet misericordia quam severitate yet when the guilty person will by no means be reclaimed but hardens himself even to contumacy the height of disobedience either in this case the Judge must deliver him to the Officer or exposeth the Law himself and his authority to contempt It is the Officer's duty to execute the command of the Judge without which all Laws all Judges and their Sentences were in vain Execution is the life of the Law and therefore currat Lex Inform. 1. A pattern for Christian Judges 2. Officers of this kind are necessary Instruments in every Commonwealth for although they be hated by the common sort of people it 's an argument that men love their sins and therefore hate those who are instruments of their punishment as they hated the Publicans who took toll and custom and shackled them with sinners a manifest argument not that the Publicans were evil but that they loved their mony better than the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The aversness of man's will both in doing his duty and suffering whether for the glory of God or his own sin How backward was Moses and Jeremiah thou shalt go whither thou wouldest not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the obstinate man hath neglected all importunities of his adversary to comply with him he must now be enforced to yield to the Sentence of the Judge Hereby we may perceive how far short we come of that full resignation of our selves unto our God which the Lord expects even in case of punishment Levit. 26.41 No marvel when we are averse from suffering according to the will of God for his glory All these are above nature Mysticé Who is the Officer 1. Good Angels Hebr. 1.2 Evil. The Devil and his Angels Ecclus 39.28 There are Spirits that are created for vengeance when the people would not agree with the adversary the Law but rebelled there against it the Chaldeans came 2 Chron. 36. Peter delivered in Christ's the Judge's name Ananias and Saphira to the Officer So did St. Paul the incestuous Corinthian 1 Cor. 5. Obser 1. The Lord hath his polity Obser 2. The opposite series and order that God hath set in things according to the opposite course of men in this World They who fear God agree with their adversary the Law the Law is their School-master that leads them to Christ the great Teacher John 17. He brings them to another Comforter or Teacher who abideth with them for ever if men will not agree all things go contrary The Adversary delivers them to the Judge and the Judge to the Officer Ecclus 39.25 ad finem The
our sorrow to exceed in regard of the natural death considering that our labour is not in vain in the Lord. NOTES AND OBSERVATIONS UPON ROMANS IX III 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh OF all the causes of Contention whereof there are too many in the world this seemeth to have been the greatest touching the way of Life and Salvation and the reason is the business is of the greatest concernment yet hath least evidence of sense and therefore what is wanting in reason is commonly made up with passion and fury whence it is observable in story that the Bella Sacra were the most bloody of all other Men wrangle and quarrel in the dark Of all these kinds of Contention they have alwayes been the sharpest and most implacable When any one hath formerly been of such or such a Church and worshipped God their way and afterward hath left them and betook himself to another though the better then he is an Heretick an Apostate and ends in the flesh For Religion being that according to which a Religious man most esteems himself when that is undervalued he takes himself to be most of all depretiated and despised In this case many have written Apologies for themselves and for their doctrine Justin Tertulliam and others for Christianity wrote of old to the old Romans and Reverend Jewel wrote his Apology to the new Romans And this was St. Paul's case here he had been a man most forward in the Jews Religion exceeding zealous for it and against Christianity Gal. 1.13 14. He is now become a Christian and as zealous for Christianity as ever he was for Judaism His Apology is three-fold 1. A defence of his own person vers 1.5 2. Of his Doctrine vers 18. 3. His Office vers 25. ad finem 1. Of his person he was condemned of disaffection to his own Nation from this he vindicates himself by remonstrance of intense and continual grief for them and love towards them and acknowledgement of all their just priviledges and one more than they claimed that of them according to the flesh Christ came All this he attests and proves by the testimony of 1. Christ 2. the holy Spirit and 3. his own Conscience This day is a day of fasting and that in the Text such as ye never heard of the like except that of Moses nor shall read of elsewhere The Apostle is willing to fast from the bread of heaven so he might save his Nation As the Roman Praetor sitting in Judicature upon malefactors and now about to pronounce sentence of Condemnation usually either wept or made a mournful Speech as it were a Funeral Oration to express his grief for the demerits of the offenders and the penalty to be inflicted on them So St. Paul here a true Praetor or Praeitor one set over us in the Lord and to go before us in the way of life being now to pronounce sentence of rejection or reprobation of the Jews goes about it with a great deal of sorrow and grief for them and love and commiseration towards them I made choice of this Text for this day of Fasting and Humiliation that it might not be done as the Prophet saith the Jews Fasts were Isai 58.4 For strife and debate and to smite with the fist of wickedness but in love i. e. in God 1 Joh. 4.8 in whom all what we do ought to be done 1 Cor. 16. This Text propounds a rare pattern for our imitation in these Two Points 1. Paul loved his brethren and kinsmen according to the flesh extreamly well 2. He wished himself an Anathema from Christ for their sake Ye perceive I begin with that which stands last in order of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sapiens incipit à fine it is the end that steeres the action Paul's transcendent love unto his brethren and kindred which moved him to wish himself an Anathema from Christ It is the Object or Subject which specifieth the act and makes it either lawful or unlawful it is the end cujus or cui which one wisheth or to whom one wisheth any thing which qualifieth the wish and renders it good or evil of that therefore first Herein although the Apostles love be not expressed yet as God himself who is the Universal Agent and first mover of all and whose name is LOVE 1 Joh. 4.8 He works all yet is invisible So the Apostles Love here is like the spring of the waters unseen which caused his great and continual sorrow for his brethren and kindred vers 2. his wish his hearts desire and prayer to God for Israel Rom. 10.1 Now whereas love is two-fold 1. Abundantiae and Benevolentiae or 2. Indigentiae 1. The first is that wherewith God loves his Creatures and Parents love their Children for their good not for any good that may acrew to God or the Parents 2. Indigentiae whereby men wish good unto others but for their own ends and private advantage and thus men commonly love God and Children their Parents and 't is all the love that people commonly have among them Vulgus amicitias utilitate probat The former love is here to be understood for the Apostle had no ends of his own no plots upon them for his own advantage but aimed only with a single eye at the everlasting good and salvation of his brethren and kindred according to the flesh So that we have two ends which the Apostle aimed at Cujus and Cui as we say in Logick 1. Cujus for whose sake the salvation of Israel Rom. 10.1 2. Cui to what end and that end two wayes considerable 1. According to their number many 2. According to their Relation unto St. Paul two-fold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Brethren as all the Jews were his brethren 2. More special of his house and family his kindred according to the flesh 1. We may consider them according to their number and thus our first point is That the true Spiritual and Christian Love is a publick Love which desires to communicate and spread it self unto many yea if possible unto all The reason of this appears from that common gracious aspect which God hath upon all that common respect which he bears towards all men 1 Tim. 2.1 5. That common impression which God hath made in the heart of man inclining him to do good unto another He gave every man Commandment concerning his neighbour Ecclus. 17.14 The common nature of those gifts which he vouchsafeth to men for the benefit of all 1 Pet. 4.10 As every one hath received the gift so minister the same as good stewards c. Salvation it self is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude vers 3. The Commandment of God is to improve these gifts for the benefit of all Gal. 6.10 As we have opportunity let us do good unto all men Observ 1. Whence we may observe the
for God must first be known which is an act of wisdom and being known be worshipped which is a duty of Religion therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for the first of these is defined by Mercurius Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to use the Apostles words the doctrine which is according to Godliness because it doth instruct us how to think of God aright and how to live according to his Law in holiness But being taken for the second this knowledge is reduced to practice for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the doing of the work which in the sight of God is acceptable Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in sence though not in sound the same for pure and undefiled Religion before God and the Father doth consist in doing good and in eschewing evil 1 Pet. 3.11 in works of Charity and to use the School-mens phrase in works of innocency for to visit the fatherless and widows in their affliction is reduced to the one and to keep himself unspotted of the world is referred to the other 1. The first thing in which pure religion and undefiled before God and the Father doth consist is this to visit the fatherless and widows in their affliction for religion saith Alexander de Hales makes us conformable unto him to whom our religion tends now to visit the fatherless and widows in their affliction is in the Father and the Son to whom we do direct our service a work most eminent for God is pleased to stile himself a Father of the fatherless and a judge of the widow Psal 68.5 for as a Father he provideth for their relief and maintenance Psal 146.9 And as a Righteous Judge he doth protect the Widow and defend the Orphan Deut. 10.18 For ye shall not afflict any widow nor any fatherless Child saith the Lord for if ye afflict them in any wise and they cry unto me I will surely hear their cry and my wrath shall wax hot against you And ye shall perish with the sword and your wives shall be widows and your children fatherless Exod. 22.24 The Prophet Baruch proves that the Gentiles Gods are Idols because they can shew no mercy to the widow nor do good to the fatherless But there are three which bear record in heaven the Father the Word and the Holy Ghost and these three are one Be as a father unto the fatherless and as an husband unto their mother so shalt thou be as the Son of the most high and he shall love thee more than thy mother doth Ecclus. 4.10 The fatherless and widows are the fittest objects of compassion for such are most exposed to misery and in their tribulation to shew mercy and do good to such God doth both command and recompence And seeing Love unfeigned is pure and undefiled Religion before God and the Father St. James doth instance in this particular work of Mercy as in a singular act of Charity which doth include the other duties which brotherly Love requires for by visiting the fatherless and widows in their affliction the bodily and spiritual works of Mercy yea the doing of good to all that are in want yea our whole duty to our neighbour saith the Gloss is signified all which is fulfilled in this saying Thou shalt love thy neighbour as thy self Gal. 5.14 But some having swerved from this are turned aside unto vain jangling and think that faith can make them pure and undefiled though Charity which is the life thereof be wanting But though I have all Faith saith St. Paul so that I could remove mountains if I have not Charity I am nothing 1 Cor. 13.2 For as the body without the spirit is dead so faith is dead if Love which is the life of faith be absent For if a man have no works what doth it profit him to say he hath faith can faith save him Jam. 2. Our hearts I do confess by faith are purified according to the Apostles Doctrine Act. 15.9 but this is not a dead but a living faith this is not faith alone but faith which works by Charity Gal. 5. For ye have purified your souls saith St. Peter in obeying the truth through the spirit unto unfeigned love of the brethren 1 Pet. 1.22 Therefore if a brother or sister have need being naked or destitute of daily food and he which hath this worlds goods shutteth up his bowels of compassion from them how hath he the faith which maketh the conscience pure how dwelleth the love of God in him how can he conceive himself Religious who hath no Charity in which Religion stands therefore farre litet qui thure non potest let every one stretch forth his hand unto the needy and according to his power exercise himself in works of mercy Let every one when he hath opportunity do good to all but especially to the Saints which are upon earth even unto such as do excell in virtue For as there is a curse denounced to such as do devour widows houses and for a pretence make long prayers to such as exercise themselves in oppression wrong and violence under a pretence of Religion Zeal or Sanctity so unto such as are merciful as their heavenly father is merciful there is pronounced a blessing For unto such the Truth will say Come ye blessed children of my Father receive the Kingdom prepared for you from the beginning of the world for I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Then shall the Righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink when saw we thee a stranger and took thee in or naked and cloathed thee or when saw we thee sick or in prison and came unto thee And the King shall answer and say unto them Verily I say unto you inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Matt. 25. 2. Secondly the second thing wherein consists the upright service performed to the God of Truth is innocency The pure and undefiled Religion before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted of the world It is not that which is without but that which is within which doth defile the man Therefore not the outward world but the inward world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the world of which the Apostle in the Text doth speak For all that is in this world is the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2.16 That is luxury covetousness and pride for this world is wholly set in wickedness 1 Joh. 5.19 Now the end why Christ our