have and so seeke but to confirme themselves out of that they read and apply it to their errors and not their mindes to it and sometimes sticke upon the letter and sometime make it speake that it never thought knowing not that it is like to a fertile field which bringeth forth many things which nourish the life of man without any seething or roasting by the heat of the fire Some things that are hurtfull unlesse they be boyled Some things unboyled offend not and yet having felt the heat of the fire are more wholesome Some that are in their kindes profitable for beasts though not for men So the Scripture hath some things literally understood which profit and help as Heare O Israel c. Others unlesse they be mitigated by the heat of the spirituall fire and be spiritually understood hurt more then profit as that Sell thy coat and buy a sword If he strike thee on the right cheeke turne to him the left Take up his crosse and follow me and such like Therefore at all times it is not good to take the words but labour for the sence specially not in those places where they seeme to favour any thing condemned in plaine words in another for there saith Augustine is certainly a figure VERS XVII Yee have wearied the Lord with your words yet ye say Wherein have we wearied him When yee say Every one that doth evill is good in the sight of the Lord and he delighteth in them Or where is the God of judgement YE have wearied the Lord with your words The Prophet proceedeth now unto the last sin reproved in this Chapter which was in this people the former was touching men this is concerning God the former dishonesty and unfaithfulnesse towards men this impietie against God Before he accused them as some speake of felony now of treason before for their deeds now for their words and speeches contumeliously uttered against God denying the providence of God both over the good and bad not providing for the one and not punishing the other It is thought that the Jewes being now returned out of Babylon from their captivity and saw both the Babylonians and divers other Nations and people to abound with wealth ease and glory though they served their Idols and themselves the onely worshippers of the true God to be in want and poverty they thought and spake that God he regarded not them that worshipped him but the wicked were good in his sight and he delighted in them Or at least if it be not so where is God that judgeth uprightly Yee have wearied the Lord with your words Some thinke the wearinesse here spoken of is a fainting which commeth from too much striving and labouring whence commeth a remitting of the care and indevour which he tooke before time And so the meaning they would have to be You say the Lord who is mercifull and aboundeth with mercy and hath been ever constant in it and prone to it he is now wearyed in descending and providing for and in doing good unto those that serve him And so it should not be a wearinesse imposed upon him but one that is imputed unto him And so onely in opinion it should be so and not in truth but how this will agree with the Prophets answer to their demand I cannot see neither can it possibly for then he would have said In that ye say the Lord hath no care or hath cast of the respect of his but he speaketh otherwise The meaning is then you have grieved and vexed the Lord with your speeches and reproaches and blasphemies against him It is spoken after the manner of men because they are so with the speeches of others like that Isaiah 43.24 Thou hast wearied me with thine iniquities Yet ye say wherein c. Their answer for themselves putting him to his proofe and to make good that he had spoken and shew wherein else would they not confesse their faults When ye say Though not in his hearing who was able and would reproove them but amongst the ignorant people in companies where they came still inculcating and repeating such things and so to make them cast off all feare of God and care of honesty and piety He that doth evill Not the good nor the righteous is respected of God but the wicked for they flourish and prosper and he is good in his sight that is approved of God From men they proceed to approach to God and to impeach and disgrace him and cast reproaches upon him and being unfaithfull injurious and unjust to men they are irreligious towards God Doctrine They who are unfaithfull and unjust towards men will be irreligious towards God such as have no care of honesty will have no care of piety not of charity not of religion and é contra So much this insinuates and that 1 John 4.20 If any man say I love God and hate his brother he is a lyer for how can he that loveth not his brother whom he hath seen love God whom he hath not seen And James 1.27 Pure religion and undefiled before God even the father is this to visite the fatherlesse and widowes in their adversity and to keepe himselfe unspotted of the world Tit. 2.12 Matth. 25.42 Not that men shall not be condemned for irreligion but that this is manifest to others and shewes that there can be no religion Reason 1 Because men they see and converse withall daily and so not with God Now if they have no care of the present what is expected towards the absent not of visible none of the invisible As 1 John 4.20 Reason 2 Because care of religion proceedeth from the love of God which makes Christ Math. 22.27 include the whole first table which is concerning God and religion under the title of love Now there can be no love of God but where there is love to man for that 1 John 4.20 Men love not the person if not the picture love to man is naturall to God spirituall that as naturall men this as spirituall and regenerate If any be unnaturall is it not like he will and must needs be irreligious Vse 1 To teach us not to wonder as many men doe that there is so much impiety and prophanenesse in our age so little or no care of the Lords day little or no love of the word zeale for Gods glory care of his worship hatred of idolatry and such like but è contra much and great prophaning of the Lords day c. Wee are in the age wherein charity is growne cold and iniquity hath gotten the upper hand It is true which August saith Euchi 1. ad Laur. 117. Regnat carnalis cupiditas ubi non est Dei charitas And it will be as true if ubi be placed before regnat for there can be never any true and constant love to religion where there is not true love to God that cannot be unlesse men be sanctified and regenerated Now sanctification is as some
adversity and to keepe himselfe unspotted of the world To which we adde 1 Pet. 2.9 Rom. 6.13 Vse 1 This condemneth all late repentance all deferring of repentance from day to day till a man be sicke or a dying because where repentance is not a turning from sin to God there can be no holinesse at all for where sin raignes there holinesse can have no place One heaven can better have two suns and one kingdome two kings then one man and one heart these two while then they remaine impenitent and doe it ex professo they must nedes be impure And hath marryed the daughter of a strange God This is their sinne that they had marryed with Idolaters with them who were of a false worship and worshipped a false God Doctrine It is a sinne and impiety for Christians and Gods people to make marriages with Infidells those who are of a diverse and contrary Religion which are not the servants and professors of the God of their fathers the true God and true Religion And this is manifest by inhibition first in generall Exod. 23.32.33 Thou shalt make no covenant with them nor with their Gods Neither shall they dwell in thy land lest they make thee sinne against me for if thou serve their Gods surely it shall be thy destruction In particular Deut. 7.3 Neither shalt thou make marriages with them neither give thy daughter unto his sonne nor take his daughter unto thy son 2 Cor. 6.14 Be not unequally yoked with the Infidels for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse The proposition of the Apostle is generall forbidding all society and fellowship with them much more then this then which nothing is more strict and by none men are so firmely knit together as by this And by the name of yoking he seemeth to allude to the type of the law when God commanded that men should not plow with an Oxe and an Asse together Deut. 22.10 whereunto also belongs the prohibition of the like Levit. 19.19 which God spoke not for them but to teach man Reason 1 Because it is dangerous lest by that meanes through their continuall society and cohabitation the beleever and godly party may be drawne from their piety to impiety and from the true worship to the false It fell out with Solomon and Iehoram 2 Chron. 31.6 yea with the whole people of God Num. 25.2 Now that which fell out with such great men and with such multitudes is danger it may fall out with others inferior fewer simpler and weaker Nay the Lord saith without any may bees that it shall befall unto them Deut. 7.4 For they will cause thy sonne to turne away from me and to serve other Gods then will the wrath of the Lord wax hot against you and destroy thee suddenly And the reason of that is because being confident in their owne strength they tempt God And so it is just he should give them over to see their owne weakenesse Reason 2 Because it cannot be but that the service of God which every beleever is bound to performe even in his private family must either be omitted altogether because the man not beleeving will not suffer it or interrupted greatly because the wife will be a scoffing and mocking as Michal And to this may I apply that of Chrysostome * Sicut mulier adjutrix est sic saepè insidiatrix fit sicut portus est conjugium ita saepè naufragium parit Chrys hom de libel Repud As the woman is an helper so she often becomes a traytor and as marriage is an harbour so it often causes shipwracke Reason 3 Because it must needes be prejudiciall to the education of their Children When the parents consent not betwixt themselves how should the children be brought up in piety the fear of the Lord Nay the children will ever follow the worse side though it happen to be the weaker because nature is so capable of error and false worship over that it is of the true Hence hardly an Idolatrous King made mention of in the stories of the Scriptures but their mothers are named with them as they who prevailed with them for false worship more then the fathers did or could for the true But against this Doctrine there are certaine objections by which some would prove that it is lawfull to marry with those who are of a contrary Religion Object And first for the places alledged out of Exodus and Deuternomy they say that they are not to be taken generally as forbidding all matching with such but particular prohibiting to match with those seaven nations of the land of Canaan Answer Those inhibitions are generall for all of a diverse religion because it is a certaine and true Rule where the reason is generall there the precept is but the reason of it is generall There being still as much danger as ever was lest by the unbeleever the faithfull may be drawne from the true God and pure worship Object Salmon one of the Princes of Iudah married Rahab the harlot It may be there was some mystery in that of Rahab to shew that Christ wold not onely save that which was lost but honour them also a Canaanite Math. 1.5 Iudah married a Canaanite also Gen. 38.2 Moses the daughter of Iethro Ioseph of Potiphar Solomon the daughter of Pharoah Answer Solomon is condemned for it by the Scriptures Iudah was a wicked man no matter what he did Ioseph and Moses went before the law but yet no doubt they had them to embrace the true Religion and they were converted As the Scripture speakes manifestly of Rahab And so it might be lawfull Though there be of the learned who thinke that they might not marry any of those nations though converted because God hath so utterly banished those nations from his people that without some speciall dispensation they might not marry with the converted Deuter. 21.11 Therefore lawfull to marry such Because it is lawfull by a speciall warrant and dispensation therefore it followes it was simply unlawfull for else there needed no dispensation Againe all the signes set downe in that place shew rather that the Lord did dislike it then approve it and that he did yeeld so much it was because of their incredible wantonnesse and corruption First she must shave her head that whereas the haire is an inticer or that which gaineth the uncleane affection he liking her in that when she was shaven might beginne to dislike her and her nailes must be pared to make her more deformed and her garments must be changed that whereas some garish apparell was as a snare to an unchaste heart shee being put in modest apparell and plaine he might lesse affect her And she must mourne thirty dayes that if for her pleasantnesse and chearefull carriage she deceived and delighted him now in her mourning and dejected countenance shee might lesse affect him finally if he disliked her he might neither
teach every man who would keepe himselfe free from the practice and trade of sinne and that neither the pleasures nor displeasures of the world the delights nor the dreads of it shall draw him to be enticed and openly sinne to labour for this feare by which he shall be able to overcome temptations on all sides For if he have this feare a man would never sell himselfe to eternall torments for a draught of pleasure or for a Million of Gold when it might be said to him as Joshua 22.18 Ye also are turned away this day from the Lord and seeing yee rebell to day against the Lord even to morrow he will be wroth with all the congregation of Israel Loe to day he offendeth and to morrow God will be wroth and he shall perish in his wrath surely no profit or pleasure tendered unto him would make him incurre this danger And for the other temptation hee would easily overcome it by this even the feare of mens feare with the feare of Gods punishments and say happily as David though he spoke it more sanctifiedly Psal 119.161 Princes have persecuted me without cause but mine heart stood in awe of thy words If he have this feare hardly such temptations will assault him For as Chrysost Hom. 15. ad pop Ant. If it be once knowne and heard that an armed Souldier stands watching in a house for the defence of it there is neither thiefe nor robber nor any that practiseth such evill will come neere it So when feare is the keeper of mans heart there is neither the temptation of pleasure or profit or worldly feare will set upon a man but will fly away or be easily expelled subdued as it were by the command of feare God hath set two Schoole-masters over us Pudor Timor shame and feare that should lead an ingenuous nature but if not that yet this should unlesse we will be worse than beasts The second effect of this feare is that it is tanquam acus ad filum the needle or the bristle to the threed that is that as they goe before and make way for the threed but abide not there when it is once come but goes out againe So this feare first entereth the heart of man and makes way for love or the Child-like feare that loving feare first when he is converted and it entereth in for this end to bring or draw in love after it and love when it is once entered casteth feare out of doores that made entrance before 1 John 4.18 This is further manifest by the example of Paul Acts 9.3 6. and Josiah 2 Chron. 34.19 27. so Act. 2.37 38. and 16.30 Rom. 7.10 Reas 1 Because God respects and accepts men to give them grace when they are troubled and are smitten with this feare Isaiah 66.2 and it is spoken exclusivè none but them this then must needs goe before Reas 2 Because mans heart is not capable of grace without this first without this it is not fit to receive the impression of Gods Spirit It gives no grace but it makes capable of grace as we see fire though it give the metall no fashion yet it maketh it liquid and fit to be cast in any mould it maketh the waxe fit to receive any impression of the Seale So this feare though it worke no grace in the heart but leaveth it as corrupt as it findeth it yet it mollifieth it and maketh it plyable for Gods Spirit to worke upon which before could not take the stamp of Gods grace Vse 1 This manifesteth that many men must needs be without grace because many have not had this feare which is ever before grace wheresoever it comes and grace never comes any where where this Usher hath not beene before it is the forerunner of grace as John Baptist was of Christ As God appeared to Elias so he approacheth to the soule 2 Kings 19 12 13 14. he was neither in the winde nor earthquake which rended the earth and clave the rockes nor in the fire that devoureth all before it nor he went not before them but he was in a soft voyce which came afterwards So is the spirit and grace of God it goes not before the servile feare it is not with it when it rends the hard hearts of men and when it melts and mollifies them with the fire of Gods wrath but it cometh after and speaketh peace and rest to the soule whereas many never tasted of this feare and shew it by their lives they have no feare of God nay in words brag they had never no such rentings and meltings of heart nay jest at those which have they shew themselves voyd of grace of true grace yea many who are not so outragious but civill or rather secure who indeed never felt any such trouble and fight in them any such feare or terror but all things is and ever was at peace within they are men voyd of true grace and saving grace they may have the shaddow and similitudes of grace but no substance and truth of it Vse 2 This may teach every man that hath this feare in him to make much of it and nourish it it being the forerunner of grace and as it were the harbinger of it without which it never appeares as God never comes with grace unlesse this apparitor go before as men therefore who desire the Prince and joy in his comming will rejoyce at the comming of his Harbinger and make much of him so ought they of this feare yea and the greater this feare is the more rejoyce at it aswell as men may rejoyce in feare for the greater grace follows after for in the examples of the Scriptures those who have had most feare and conflicts in their conversion have been the best men and women most full of grace God saith Bernard hath two feet the one of feare the other of love and when he would enter a mans Soule he is wont to send afore or step first in with his foot of feare then after his foot of love and the greater the feare is which went before the greater the love is which follows after The third effect of this feare is to make the party it possesseth credulous apprehending every surmise against him making him encline to the worst and forecast the utmost of the evill As in that feare which the Goaler was possest with Acts 16.27 he apprehended the worst and utmost In Samuel and Josiah so in the Ninevites Ion. 3.5 therefore it made them apprehend the worst and beleeve it would be so Reas 1 Because feare brings to minde a mans sinnes and deserts even those which were long before committed and for them makes him apprehend danger and deeper then indeed it is As in the brethren of Joseph Gen. 42.21 no marvell then if it make them easily beleeve that such things may fall upon them Reas 2 Because they know by themselves that those who are injured and offended doe hate the offenders and where hatred
governing of things here below do speak proudly and wickedly against God specially if they deny his providence and government in disposing the states and affaires of men This is the sinne these are chalenged withall Such was that which we have Psal 73.11 And they say How doth God know it or is there knowledge in the most High If it be referred to the tenth verse it is the infirmitie of Gods people if to the ninth it is the pride of the wicked In either it is a sinne against God And that Psal 94.4.5.6.7 They prate and speake fiercely all the workers of iniquitie vaunt themselves they smite downe thy people O Lord and trouble thine heritage they slay the widow and the stranger and murther the fatherlesse yet they say The Lord shall not see neither will the God of Iacob regard it Such were they Zeph. 1.12 And at that time will I search Jerusalem with lights and visit the men that are frozen in their dregges and say in their hearts The Lord will neither do good nor do evill Job 22.13.14 But thou sayest How should God know Can he judge through the darke cloud The clouds hide him that he cannot see and hee walketh in the circle of heaven Ezek. 9.9 Then said he unto me the iniquity of the house of Israel and Judah is exceeding great so that the land is full of bloud and the citie full of corrupt judgement For they say The Lord hath forsaken the earth and the Lord seeth us not Reason 1 Because God doth chalenge these things unto himselfe the Scripture giveth it unto him Isai 45.6.7 Prov. 15.3 The eyes of the Lord in every place behold the evill and the good Psal 28.18.19 34.15.16 Then without sinne this cannot be denied which were to give God and his Truth the lie Reason 2 Because by denying this they deny the wisedome the power and the goodnesse of God for seeing God hath created the world and all things specially men how should he be wise if he knew not how omnipotent if he could not how good if hee would not regard and governe the things and men he had made For who would account him a good father of a family who when he can and knowes well how to governe and dispose of the children he hath begotten and of the house he hath erected and his whole family yet will not but neglects them And when they deny this of God do they not deny his goodnesse Vse 1 Then have we many proud speakers many that utter stout words against the Lord for we have many and too many who deny the providence of God some in one thing some in another some after one manner some after another some deny any providence at all some affirme it only to be in heavenly things some if in earthly things then but in great matters and about the greatest creatures not the smallest If in man for the generall not in the particular actions and affaires of men These are all speakers against God when the Word and Reason witnesseth of him that his providence is over all these as in generall Psal 113.5.6 in great things Prov. 16.9.21.1 in particular actions Jerem. 10.23 Acts 17.28 in smaller Job 38.3 Matth. 6.26.28 and 10.50 and many other of the like kinde beside reason as that the world doth so long continue that the heavens still keep their certaine and perpetuall motion that there are interchanging of things and as the day succeeding of the night and the winter of the summer that the earth being founded upon the waters compassed about with it and yet it neither sinketh nor is over-flowed will not all these prove his providence specially when they are created of nothing when many things are compounded of contraries and by a naturall enmitie seeke the ruine and would wrack one another For they must needs be preserved of some other but of none but God for who else is able to sustain to rule and govern so great a masse and so infinite creatures but an infinite power To deny them this is to speake against God himselfe of which all these are guilty either out of the dulnesse of their braines as being not able to comprehend greater things then are before their eyes and which may be groped and felt or else out of the wickednesse and corruption of their hearts who living wickedly and filthily lest the continuall remembrance of this should vex and disquiet them and the perpetuall feare of punishment torment them they frame this comfort to themselves As children when they have offended could wish and desire they had neither a Father at home nor a Master at Schoole and these perswade them so it is with themselves Vse 2 This may teach men to take heed how they deny or call into question the providence of God lest they be found fighters and speakers against God and that proudly and contemptuously For what if they cannot see God how he doth it yet seeing they see it is done and the world and all things in it governed after a marvellous manner they ought to beleeve it is so If a man shall see a ship come sailing into the haven or standing upon the shore see it go along upon the sea and often sailing prosperously in the midst of great tempests though he see never a Mariner never a Master and Pilot yet he doubts not but he is there Or as Gregory Nazianzen If thou heare a Harp sound of divers strings and all keep one harmony thou wilt conceive of one that strikes them though thou see him not so in the government of the world Yea when they cannot see the reason of things that are done yet men ought to admire the wisedome of God As in States men do give more to the wisedome of those which hold and sit at the sterne and governe the State that they thinke well of things done and projected though they see not the reason nay when their reason is contrary Finally well and with good reason may they imagine that if a Father will governe his house and a King will not forsake his kingdome God will much more governe the world and not forsake it And if a ship though well built and strong as Chrysostom cannot be preserved in the sea without a governour no not a day in the middest of the waves nor the body separated from the soule how should this be All which may keep us from denying the providence of God and so speaking against God VERS XIV Ye have said it is in vaine to serve God and what profit is it that we have kept his commandement and that we walked humbly before the Lord of hosts YEE have said it is in vaine to serve God The Prophets replication in the person of God shewing them wherein they had prophanely and impiously spoken against God and this their impiety consisted herein that they said it was a needlesse and fruitlesse thing to serve the Lord that a mans labour should be
Lord loved which is spoken of this people and land And hath married the daughter of a strange God In the originall it is Hath the daughter but the meaning is Hath married the daughter that is such as professe and worship a strange God not that they were Gods or thus acknowledged by him and the Word but it is an usuall thing in the Scripture to call things not as they are or as the Scripture judgeth of them but after the affection of those of whom he speaks as 2 Cor. 4.4 Phil. 3.19 So these were not true Gods nor no Gods indeed but so accounted of And this name is communicated to them Origen hom 14. in Numeros hath this rule That wheresoever the name Iehovah is there is meant the true God the creator of the world but the other names of God are attributed both to the true God and to false Gods Iudah hath transgressed an abomination is committed Thus the Prophet speaketh not for the particular onely but the generall that transgressions even all are an abomination to the Lord those things he abhorreth And so that is the point Doctrine Transgression and sinne all and every one is an abomination to the Lord that which his soule loathes hates and abhorres Hence he speaketh so often of sinne and gives it this name of abomination as in very many places in the bookes of Moses as Levit 18.26.27.28 Deut. 20.18 Hence he speaketh of particular sinnes as Prov. 11.1 and 12.22 Rev. 2. Hence he is said to abhorre the man that is wicked not that he doth his person as he is his creature which he loves but as hee hath made himselfe such Psal 5.6 Reason 1 Because he is righteous and holy himselfe Now the more righteous the Judge is the more he hates iniquity and sinne He is righteousnesse and holinesse it selfe Now as the Sunne is the greatest enemy to darknesse because it hath light of it selfe and is as it were light it selfe So in this Reason 2 Because he loves his creature and sinne is that which destroieth it Now no man can indeed love any man but he will hate that which is the cause of the ruine and destruction of him Vse 1 This may let us see and give wicked men themselves to understand in what state they stand Vera calamitas Deum offenderet eorum quae ipsi non placent aliquid facere Chrysost by reason of their sinne God hates their sinne and abhorreth it and them for it How fearfull then is their condition for he cannot hate but unreconciled his face and hand shall be against them for their sinnes Revel 2.6 Object Then is every one in a fearful case for all sin even the best Ans The first is true yet followes not the second because though they sinne and have it yet they hate it Now God onely hates men for their sinne when they love it not when they hate it and he will onely then judge them when they will not judge themselves 1 Cor. 11.31 As in a land and state when the Magistrates will not punish then God will goe the circuit and hold an Assize and bring his plagues and judgements upon them but when they doe it is an explication of his wrath so in a particular man which is a little world a little countrey Vse 2 To teach us that it is dangerous to have societie with men who embrace their sin and love it Vse 3 For imitation if God hate sin and it is abomination to him it should be so to his they should hate it first and principally in themselves and their dearest friends for if it be not first that hee hate the same sinne in himselfe and friends he hates it not though he oppose it in others But if he be Gods he hates the evill in himselfe which he doth then hates he it in others and must doe it for that God commends in the Church of Ephesus and so commands in others Rev. 2.6 In Israel and in Ierusalem The people and place which he enriched with such benefites honored with such priviledges made it the place of his worship and the Kings seat therfore them to do it it is more heynous Doctrine Their sin is the greater and more heynous who have received the most blessings from God or the greatest priviledges Vide cap. 2.12 Doct. 1. For Iudah hath defiled the Holinesse of the Lord. This is a further amplification of their sin because it did pollute the people and place dedicated to the Lord and so made holy to him Doctrine Sinne is a filthy and polluted thing that which polluteth and defileth both places and persons where and by whom it is committed So here and Zachar. 13.1 sinne is called Vncleannesse Hierom translated it as the word will carry it Menstruata menstruous then which saith he Nihil eras in lege immundius qua quicquid tangebat immundum faciebat Rev. 3.18 Thy filthy nakednesse And Micha 2.10 Because it is polluted Vse To teach every man to be willing to receive a reproofe and to indure to be told of his offences and corruptions from this reason because they are they which pollute and defile him In a garment saith Chrysost ho. 17. ad popul Antioch Put on auquerly or unhandsomely if a boy tell thee of it thou wilt not much blush because it is no great shame the greater shame were to goe with it so out of order And if durt be upon the garment or face and one tell thee of it thou wilt thanke him and take it kindely how ought thou in this for by this reformation may be had and thou mayest be made cleane and kept clean for though it is somewhat difficult and hard for a man to part with his sinnes and overcome them himselfe yet if he have many admonitors or be often admonished at length he may be rid of them The holinesse of the Lord. So is the Church called either because of Gods presence which makes it holy or else because they were dedicated to God and made his proper and peculiar people for a sanctified in Scripture so signifies to be set a part to a holy use and a sanctified end as is said of the Sabboth Doctrine The Church and children of God must be holy unto the Lord separated from the world and corruption and dedicated to him and his service sanctified and set apart for holy things and holy worship as the instruments of the Temple the sacrifices and other holy things once dedicated to God might not be taken and applyed to prophane uses or common uses no more may men once dedicated to God give themselves to corruption and sin nay much lesse for those things were but the shadowes men are the substance those but the types they the truth Therefore must they be continued to holy things by his service as they are dedicated James 1.27 Pure religion and undefiled before God even the father is this to visite the fatherlesse and widowes in their