THE MARROW AND IVICE OF TWO HVNDRED AND sixty scriptures. OR MONAS TESSARAGRAPHICA, That is: THE four HOLY scriptures of the Old and New Testament, appointed every sunday to be red in our Church of England, combined and brought unto one chief head and point of doctrine: Together with the rest of the holy Scriptures, set out also for the principal solemn Feasts of the nativity, Circumcision, and Epiphany of our Lord and saviour Christ Iesus, of his Resurrection, Ascension, and sending down the holy Ghost vpon his Apostles, and the rest of the Church assembled( in uniformity) in jerusalem, at the Feast of Pentecost. WITH 1 A general Harmony and connexion of all these together: AND 2 A particular analyse of every one of them: SO THAT 1 Not the Ministers alone: but 2 every godly householder, and studious Christian may not onely 1 confirm their consciences in the sound truth of the Religion of Adam, Seth, Enos, Christ and his Apostles: But also 2 Confute all aduersaries, of what rank soever, with these combined and selected evidences of Gods truth. Extracted by james forester▪ Minister of Gods word at Enderby near bullingbrook in Lincolnshire, Chapleine to the queens most excellent majesty. Printed at London for Simon Waterson dwelling at the sign of the crown in Paules Church-yard. 1611. TO THE MOST CHRISTIAN, HIGH AND mighty PRINCE, our sovereign LORD, james, BY THE Grace of God, King of great britain, France and Ireland, Defender of the true, ancient, and catholic Faith. MOST mighty Monarch, and our renowned sovereign. It was the speech and position of Plato, Platoes common-wealth. delighting in his own element of Philosophy, and far exceeding others therein, That those States and kingdoms were happy, wherein either Philosophers held the helm, or Kings and Potentates were able to discourse philosophically. More blessed and happy had these been, in his eyes& estimation, if he had known divine Philosophy, that sacred Theology,& had begun to taste that life eternal, by acknowledging of God in Christ Iesus. Ciceroes common-wealth. It was the poem of that most eloquent Orator, though a very proud man( like the lad Narcissus delighting in his own shadow) O fortunatam, natam, me consul, Romam: He would also haue been of another opinion, if he could haue spoken the tongue of Canaan, so well as the latin and Roman language. For how had holy Religion( so called a religando) restraining men so effectually, as with a bridle, from that capital sin of pride and arrogancy, held him in, as with a curb, and not suffered him to bear his head so loftily. Romish synagogue and false Church. But to speak no more of Heathen Philosophers& Orators, men without God in this world, weakened or rather wasted with that incurable disease of pride and self-love. This iron age of ours, I may call it earthly, this old and last age, this crooked and decrepit time, this melancolike Sa●urne, or rather satan, hath engendered a brood and issue of children, exceeding both Plato and Cicero in haughtiness, and exalting themselves. Pontifex Romanus hermaphrodita. That Bishop of Rome, that monster of and among men, that Hermaphrodite, though calling himself by a most humble title and name, the seruant of seruants of the most high God, is nevertheless more proud then Pharaoh, more blasphemous then Sennacherib, of an haughtier spirit then nabuchadnezzar and Herod; exalts the happiness of the Romish Church above all other: envies our felicity( which he calls misery) and would haue us happy, after the new Romish fashion. He disclaims us altogether, proclaims us heretics and apostates, for that we are departed ( aut mentiuntur philosophi) from the true mother and the most ancient catholic Church of Rome. They say, that all those are happy, and none other are blessed, but such as are blessed of that Romish Father, Christs Vicar, with his leaden paper, or parchment Bull-blessings: if a desperate stabber or ruffian like swash-buckler, and the divels hangman( more bloody then any butcher) may haue his bare word go for payment. Whether he be Emperor, King, Priest, or subject, he must be Anathema Maranatha, cursed with a greater curse then with book, Bell and Candle, that will not subiugate himself to that Romish Money-monger, S. Peters Cacozelist, and bastard successor: that will not give him honour and worship, of Douleia and Latreia, as to the Lord God almighty. Whereupon those cursed imps of his, {αβγδ} vagi& errones, his vagabond false Prophets, those regular and secular Priests, those Man-slayers, King-killers, and traytors of that last, but most damnable and wicked order the jebusites( I would say the Iesuites) those hellish alchemists, calciners of Kings, queens, Princes, Nobles, Gentles and Parliament houses, such matters as never any but the divels Pyrophilactikes wrought vpon. These, these I say, are still in hand with their Romish caco-lukes, to depart from the English Church, which hath so long stood excommunicate, to abhor and detest our Temples and holy assemblies: to join themselves to their catholic, and( if you will beleeue the liars) the most ancient Religion, to be reconciled to the Romish power, and not to take the oath of Allegiance, or of supremacy, at the instance of any Magistrates, in the kingdom of England. Amongst ourselves there is yet another rank of men, The seditious and factious conventicles. who haue severed and torn themselves from the true Church of Christ, dispersed abroad, or gathered, either in great britain, Germany, France, or other places. These people are very like bad physicians, who profess great cunning in healing other mens maladies, but are far unable to cure themselves. They would heal us( whom they call Babylon) themselves being blind and vnskilfull in their own grievous diseases of pride and confusion. Oh( say they) happy were the inhabitants of this land, and more happy were the Rulers and Teachers, if they were members of the true, that is( as they call it) of their separated congregation. Twice happy should the people of England, and other countries be, if once they would worship God, according to his word with us that are separate, abdicate and abjured. Thrice happy should they be, if they would throw away their liturgy, that is, their book of Common Prayer, and would not pray to God, in any prescript form of prayer, or premeditate: If they would not celebrate the feast dayes of Christ and his Saints: If they would not appoint the Scriptures, and stint them to be red vpon certain daies and times: if they would separate the good from the bad, the clean from the unclean: if they would do all things after the discipline, form and administration used in the primitive Church. wherefore they cry out against our Church, holding it to be false and adulterate, Antichristian, Babylonish, and Romes sister. For( say they) you worship God in vain, teaching for doctrines mens commandements: therefore it is no joining with you in any spiritual society. For which cause, that with more craft and speed, they may inveigle the vnletterd, ignorant, younglings and weak ones with their siren songs,& sweet baits, unto their faction, they abuse our Lords words pronounced by Esay, jeremy, and his holy Apostles, Esay 52.11. jeremy 51 6. 2. Cor. 6.17.18. revel. 18.6. S. Paul& S. John, Depart ye, depart ye, get ye hence, come out from among them, purge yourselves, ye that carry the vessels of the Lord, and then will I receive you. With these and the like enchantments( as did Simon Magus) they do bewitch the people and young lambs, of that great shepherd, and Lord of the flock, that Archbishop of our souls Christ Iesus. All these, the eyes of your majesty do behold, and your eye-lids do consider, that they are in the gull of bitterness, and wrapped in iniquity: all these pharisees( I mean) who justify their own assemblies, disallowing, scoffing, and deriding ours, as merely false, meretricious, Babylonish and Antichristian. These mockers do call( the book of Common prayer) a piece of swines flesh, spitting at it and despising it as a thing most unclean and abominable. The books of the holy Bible, of the old and new Testament, which are yearly or oftener red through in our congregations( because they are set forth some for one time,& some for another, to be red in order and course) they say they are red by patches and pieces, they are cut, rent, and violently torn, and applied superstitiously to dayes, feasts and times. For these causes( most religious King) I that am the least and most unworthy of all your seruants, English church a member of the true catholic Church. neither allowing of Platoes or Ciceroes Common-wealth, nor of the Romish or factious synagogues; but professing myself a member and Minister of the true, catholic and most ancient Church of Christ; haue dedicated and consecrated this my Monas tessaragraphicke unto your sovereign majesty( being the true Monarch of four kingdoms) for that of right such a Treatise belongs unto your Excellency. subject of this book and Treatise. Wherein those four Scriptures which are for every Sonneday throughout the year, appointed to be red and expounded in our Churches, are reduced unto one chief head of holy and Christian Religion. Wherein those principal and fundamental heavenly doctrines may easily be seen and perceived. Wherein not the dead skeleton, but the living Anatomy of the body and soul of our saviour Iesus Christ, God and Man is described. Of that son of man, I say, which for us was born, circumcised for us, appeared to the Gentiles, was baptized for us, fasted and prayed for us, was tempted of satan, preached to us, and for us: Suffered under Pontius Pilate,& died for us, rose again& ascended into heaven to prepare a place for us, sits at the right hand of God in glory. Sent his holy spirit that comforter unto his Church, which with one accord( not contentiously) were assembled together. Which holy spirit, with all the gracious and necessary gifts thereof, he promised to continue with this his true Church, unto the end of the world. This is that holy coniunction of the chief and principal heads of Christian Religion, handled, confirmed and applied in our english liturgy. A true coniunction and copulation of the chief points of Christian faith in our English liturgy. This( most renowned King) is that holy knot of marriage, and undefiled wedlock: which no mortal man ought to break or loose, unless he will be guilty of heinous and mischievous sacrilege. This is the order and method, the end and scope of those holy theopneustall books, contained in the old and new Testament. That unity of all unities in the monarchy and mystery of that indivisible trinity, who hath appeared to us in, by and through Iesus Christ, who is yesterday, and to day, and the same for ever. That King of Kings, and Monarch of Monarchs, bless your monarchy for ever. That invincible, victorious lion of the tribe of Iuda, preserve in soul and body your excellent majesty, your most loving, loved, and beloved queen, my gracious Lady and mistress, with all that holy offspring, those flourishing palms and blessed Bay trees, from all treacherous and traitorous machinations of all Romish Malshrags, and other mischievous persons. That holy spirit, proceeding from the Father and the son, fill you all full of graces, gifts and blessi●gs in this your troublesone pilgrim●ge: and give you the expectation o● the blessed hope, even the appearing of that great God our saviour Iesus Christ Amen. Which that he m●y d●, I will and must incessantly pray, as being your most dutiful seruant in all submission, The most unworthy of all your Chapleines, james forester. To the godly and peaceable Readers hereof, grace and peace be multiplied abundantly in CHRIST IESVS. THE blessed, and most sacred Scriptures of God, penned by those holy Theopneusts, may well be resembled to the water as the sea, which is far sweeter in the bottom then in the vpper part, and superficies. whosoever means to partake the sweet relishing water of this everliving and everlasting fountain, must haue a bucket to draw with, for the well is deep. The more links of graces, virtues, and godly diligence, that the chain of this bucket containeth, and the more capacious that the bucket of his lowly heart is, in humility to come to the owneand founder of this well, the better he shall speed at this inexhaustible Ocean. If thou compare Scriptures with Scriptures, pondering all things, weighing and considering them well in thine heart, as the holy virgin Mary did: then shalt thou prove by the Scriptures, that Iesus is the Christ, that he is waters, in the plural number, to quench the heat of thy thirsty soul. There shalt thou find that he is {αβγδ} of the masculine gender, the best wine of all, to comfort and exhilarate thy wearied and sorrowful heart. Then shall thou know that his word and Scriptures is that sincere, pure, uncorrupt, and vncurdled milk, wherewith, by his grace, thou shalt grow and increase from grace to grace, and virtue to virtue, till thou become an absolute man in Christ Iesu, ready for every good work. Then shalt thou be able to reprove the gainsayers, to convince the contradictors and liars against the truth. That this holy water drawn out after this manner, is of these most rare and inexplicable virtues, nothing can better teach thee then true experience in the patriarchs, Abraham and david, in Moses and Ioshua his successor, in josiah and Hezekiah, in zealous Eliah and Micaiah. In the cheerful and undaunted spirits and administrations of all Gods Prophets before John Baptist, and of the Baptist himself, as also in the effects of the Apostles labours: In the peoples reverent hearing, and diligent practising of Gods truth, in searching the Scriptures for their further confirmation. In their unwearied labouring, toiling and pains taking, to grow and increase in their commenced knowledge. In loving and embracing the word of the kingdom above all other things. In their entertaining the Ministers as the ambassadors of Christ, as Christs faithful stewards and vicegerents, as men vnreproueable, yea as the Angels of God. Oh that there were such an heart in the people of our lands, in the members of Christs Church in Great britain, in the most strict and curious professors of Christs blessed gospel. Then should the sons and children of the Church be as the flourishing plants growing and fructifying in grace and knowledge. Then should the daughters of Sion which attend vpon their queen-mother the Church, be as the polished corners of Salomons palace, Psal. 144.12.13, &c. and of the Temple jerusalem. Then should Gods graniers be full and abounding with all manner of good corn, the fruits of an holy profession. Then should the sheep of Christ bring forth thousands and ten thousands of holy works and good fruits, both in public and in private in the sight of God and men. Then should Christs Ministers, the true labouring oxen which tread out the corn, be encouraged to take pains and strong unto labour. Then should we haue no such rents, schismatical factions, or divisions, which cause many leadings into captivity, and much complaining in our streets. But alas, I may cry out with jeremy, My belly, my belly, I am pained at the very heart, jeremy 4.19. mine heart is troubled within me, I cannot be still, for my soul hath heard the sound of the trumpet, and the alarm of the battle. For amongst us here in England and Scotland, in stead of solacing our souls among the sweet trees of myrtles and cinnamon, the most odiferous scents of the flowers of holy Scriptures, gathered out of the garden of Gods book: We haue our delights in the loathsome stinking Henbane( I must not say tobacco) of smoking and freting division. Sounding out the charet, and striking up the alarm of carnal contention amongst ourselves: Scorning our public service of God; because it is not after their own humors: Scorning the Ministers of Gods Word and Sacraments, which are conformable to this Administration. Yea, and, which is most fearful of all, scorning and loathing that sweet due and Manna which comes down from heaven to us by their ministry. For as there is one sort of Recusants among us, which will neither come to our public Assemblies, nor unto the private conventicles of the factious: H Barrow in his discovery of the false Church. So haue we another sort, who are Malcontent, and will neither come to service nor Sermons; because( say they) both service, Sermons, Ministers, Administrations, Sacraments, Gospel, yea Christ himself are adulterate, Popish& Antichristian. Lamen. 2.10.11.12, &c. Godly gracious jeremy was full of passions in beholding the desolations of the city jerusalem, and the miseries of the inhabitants thereof, for that the children and sucklings were ready to die for bread in the streets of the city. His eyes failed with tears, his bowels swelled, his liver was powred vpon the earth. In his passionate maner he crieth out, Mine eye casteth out riuers of waters for the destruction of the daughter of my people, Lam. 3.48.49.50, &c. Mine eye( saith he) droppeth without stay, and ceaseth not till the Lord look down and behold from heaven. I, that am the meanest among thousands of my coat, do wish with jeremy that mine head were of water, Ierem. 9.1. and mine eyes a fountain of tears, that I might weep day and night, because of our young& old Ministers, and because of others that are not Ministers, both young people and old of both sexes. For they with the desolate and woeful people of jerusalem, Lam. 2.12, do cry out for bread and drink spiritual, as they did for corporal food, to feed their swoning carcases. Those hunger-starved souls& pining creatures had cause to cry for bread, being ready to give up the ghost in their mothers bosom. The silenced Ministers, and the undiscreet children and people of our Church, if they( with the orthodox Ministers and people of other reformed Churches) will enter into a true and due consideration of all circumstances; hauc little or no cause to cry out for the bread and drink of their souls; sith God did never more bountifully yield and bestow it then he hath in these our dayes. But bread from heaven will not serve the Israelites turn, Numb 11.4.5.6. their souls loathed Manna, they longed for quails, though they paid deere for their Lust and for their quails. The godly zealous and effectual prayers in our book of Common Prayer, conceived and penned vpon sundry occasions, they be too gross for our nice and dainty stomachs, which can away with nothing but their own conceited( I should say) conceived prayers, to be spoken and pronounced vpon the sudden and ex-tempore. As though stinted and set forms of prayers, both in the time of the Law and gospel, had not been commanded by God the Father to the Priests then living, by Christ his son, to his Disciples, or that our Lord Iesus himself had not prayed and used the same prayer three several times in the same words. Math. 26.44. mark 14.39. Those holy and canonical Scriptures set out for most special uses to confirm the main fundamental points of Christian Religion( as our Censorians say) are wronged and wrung, H. Barrow in the discovery. &c. and the most of our factious heads. mangled and divided to serve our superstitious uses of Dayes, Fasts, and Feasts. But beside the answers that I haue yielded to this, and the like cavilling objections and slanders, in my Proeme unto this book, and those answers which master Hooker maketh in his book called ecclesiastical policy, I shall( if God give life and means) in the Sermons which I intend to publish first, vpon the parcels of holy Scriptures appointed for the Gospels for every sunday, and all the great Feasts in the year, deliver my mind at large to the satisfaction of every one, except he be of his mind that said, etiansi suadeas, non persuade bis tamen. mean while, I beseech you to read that brief general Connexion( in the end of the book) of all the holy Scriptures, commanded to be red in our parish Churches and Congregations for all the Sonnedayes and Feasts aforesaid: As also I pray you be pleased to view the Index or Table of all the two hundred and sixty Scriptures. Where it shall appear unto you, that the most of the books, and the chief of the Chapters of the old Testament induced for the sound confirmation of Christians in the holy mystery of godliness, are by a special direction of Gods spirit in those that culled them out, annexed unto the books, Chapters, Doctrines and Applications of Scriptures in the new Testament. All which do so consequently and concordantly, and in so sweet an Harmony sound and agree together: as unto every plain honest Christians view it shall appear, That as Moses and the Prophets spake of these things darkly and somewhat a far off( as may beseene in the two first Lessons:) So our Lord Iesus Christ, performed all things in Action by his Preaching, Miracles, Death, Resurrection, &c. which were fore prophesied of him, as is shewed in the Gospel. In like manner the Apostles and evangelists exhorts us unto the us● and practise of all holy documents and instructions, as may be perceived in the Epistles. Now that with one accord, in peace and unity, we may make use of the divine Scriptures sweet and most comfortable harmony, let us entreat the God of peace to knit our hearts together, that with one mind and mouth we may pray to God, and praise him in thought, word and dead. In this commendable harmony of soul, heart and voice, let us be glad and rejoice, and give glory to the Lord God almighty, who hath reigned. Let us with our spiritual music give glory to him: because the marriage of the lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed with pure fine linen and shining: for the fine linen is the righteousness of Saints. even so let us all say( which love that his appearing) Come Lord Iesus, come quickly. The grace of our Lord Iesus Christ be with our spirits, Amen. Farewell, From mine house this 8 of january 1611. Your friend to use, james forester. THE PROEME, CONTAINING THE OCCASIONS AND MOTIVES, THE SVBIECT MATTER, THE method and use of this harmony and Combination following. FOR as much as the godly reverend and learned Fathers, together with the holy Martyrs of the Church of England, and of other reformed Churches; haue by the guidance and direction of Gods spirit, not onely for the uniform and universal good of Christs catholic Church: but also for the particular instruction, edification, exhortation and comfort of every true and faithful member thereof. Because( I say) ●hey haue, with that great care and singular wisdom, made a most fit, and worthy choice, of such holy Scriptures, for the public service in the Church, to be red and taught among us: as well vpon the great and solemn feast-days, as vpon all the Lords dayes, or Son-dayes throughout the year, and namely for these called the Son-dayes of advent. I haue therefore thought it good to undertake this poor pains and labour, both of combining and chaining together, the texts culled out to these ends: as also to reduce them, unto one chief and main head of doctrine. Setting down the reasons and occasions, why they are chosen: the general and special connexion of them, the scope and drift of every one of them, with the general and particular analise, resolution, use and method of every and each of them. Which being by our Ministers well thought vpon, well compared together, and with diligence delivered; and by our people as well and as thoroughly understood: will not onely be sufficient confirmations, and grounds, to establish our faith, in the truth of such doctrines, as they import: but they will serve also, as confutations and swords, wherewith to refute and wound, at the very heart, both Iewes, Arrians, and Anabaptists, or any other like heretics. For so many, as are not like the deaf Adder in hearing, or the blind Beetles in seeing, though they were captious, against the authentic proceedings in the book of Common Prayer; yet may they lend their hearing ears, in this respect, to Esay that evangelical Prophet, and to Malachy, which prophesied concerning the coming of Christs Prodromos, John the Baptist, and of Christs own coming and advent. For Esay in his fortieth, and Malachy in the third Chapter, do plainly speak and foretell; first as touching the time, that our Lord will come shortly( as he did indeed:) secondly, of the very place, whereunto he will come: thirdly, of the manner how: and fourthly, of the end why and wherefore he will come. Do they not show and foreshow, that he will come speedily, coming, he will come, and that he will come to jerusalem. That he will come into his temple( as Malachy 3.1.) that he will come to reforne the deformities thereof. Do they not prophesy, that he will come to turn the hearts of the Sectaries, of the factious and seditious in the Temple, to turn the hearts of the theeues in the temple, or to turn and whip them out of the temple. harken then, and hear I pray you my brethren( albeit you think not the same thing with us) give ear to S. Bernard, that most religious Doctor, so ravished with zeal, and altogether given to his heavenly meditations. hear him, I beseech you, how he preaches to you touching this matter, in a Sermon concerning our Lords advent. Tis fit my brethren( saith he) that with all devotion, we celebrate the Lords advent and coming, being delighted with so great consolation, being astonished with Gods so great fatherly kindness, being inflamed with Gods so infinite love. Let ur not so much think of his coming, which is already come, and why he came, to save that which was lost: but hereupon also let us meditate, from whence he will come, and that he will assume, and take us unto himself, when he shall come. That we should continually meditate, vpon these his two Aduents and comings, ruminating and weighing in our hearts, how much he hath performed by his former, and how much he hath promised to do for us at the latter. But you will say to me, that Bernard saw not all things: Wherefore I pray you harken diligently, unto that Monarch of the Fathers S. Augustine. There was no cause( saith he) of the advent of our Lord Iesus Christ, but to save poor sinners. Where no diseases are, no wounds or sores: there is no use or occasion of any physic. Wherefore that great physician, came from heaven: because the whole world lay full of sick folkes. Because all mankind was lost after one had transgressed, in whom all mankind was comprehended and took their original. Therfore came one without sin, who saved all believers, by his righteousness, which was without stain of sin. For twas not our righteousness or merites, but our sins& wretchedness, that drew down this physician, and caused him to come from heaven to the earth. Howbeit some contradicting spirit, will yet object and say: I yield to all this, what then? Can it thereupon be gathered, and concluded, that other sundays and holidays must also be observed, as you do keep them? I pray thee look vpon calvin a late and new writer, who to a like purpose allegeth the words of Cassiodorus. mark what that godly and learned man writeth, in his Commentary vpon the 118. psalm, concerning the celebration& memoria l of that day, when david made his first entrance into his kingdom. The words whereupon he writes are these. ( This is the day, which the Lord hath made, let us rejoice and be glad in it.) That which he writeth hereupon is this. Albeit( saith he) tis true, that all dayes were alike created of God; yet david by a certain eminency, and excellency, calls it a divine day, or a day which the divine Creator hath made, and set apart, which after a long time of darkness, shone and gave light for the Churches good; because that day was principally noted and observed, and unto posterity a day most memorable. Was this lawful and expedient in the time of the Law? It well beseemed, and befitted king david, the type and shadow, who figured our Christ. Why then should not Christ haue a day, kept and celebrated for himself, who is Dauids king, the laws compliment, the substance and subject matter of the gospel. The holy Angel of the Lord, vpon the very day of Christs birth, took a text concerning Christs birth, and preached thereupon unto the shepherds. Why should not all good Bishops, Pastors, Teachers, and all other Ministers and members of Christs holy Church, yield& perform the same? Furthermore, And forthwith, there was with the angel( saith S. Luke) a multitude of heavenly souldiers, praising God, and saying: Glory to God in the highest, peace in the earth, goodwill towards men. The quires of the holy Angels did keep and celebrate this blessed day, of that new born Babe: they talk of the deeds and effects thereof, in their Sermon and in their song. The shepherds they publish it: Christs mother ponders it. Why should not other holy men and women do also the same? unless they will stain themselves with the tincture and pollution of most loathsome ingratitude, and proof of all Gods creatures, and of all that profess religion, the most unthankful. Lastly, the reformed Churches( to speak but one word more) who unto them and us may in this case be an example, neither do now, or ever did deny, the keeping of these and other dayes and feasts. The which may appear, both by the Sermons, works, words and practise, of the most orthodox Ministers, and may be seen also, by the decrees& constitutions, of national and provincial synods; as also, out of that Harmony of Confessions of the reformed Churches, the 16. Section. methinks then, that men should not carry themselves, so rudely and uncharitably, or to open their mouths, so wide and vnreuerently, against their mother the Church of England( and all other godly reformed Churches in christendom) as do the factious sectaries, or anabaptistical Recusants, who give out in their libels and contentious pamphlets, that the celebration of advent, the feast of the nativity of Christ, of Easter, of Christs Ascension, and the feast of Pentecost, is either jewish, or Antichristian and Popish. For if they, or any other such green heads were not, some of them self-conceited, some hood-winked, others wilfully blind and deaf, they might easily hear, and most clearly see by comparing and combining the sacred Scriptures of the Old and New Testament together, culled out by the Church for these purposes, as also by that general connexion and mutual coincidence, and consequence one vpon another, that their opinion, as it is very erroneous: so is it unto others, and themselves very dangerous. But to leave them, and to come to ourselves( which are of another mind) that we may proceed in our intended purpose: Let us behold and consider, the choice that is made, for this first sunday in advent, which is very singular, most effectual, and to very good purpose, as serving to front all the advent sundays, yea and all the rest of the sundays, in the year. The first sunday in advent. Christs first coming. FOR the two first Scriptures taken out of the old Testament, aportioned for the two first Lessons, for morning and evening prayer this day, taken out of the prophesy of Esay, do give a true and certain knowledge of our Lords coming indeed. First, like a just judge, to rate, reprove and punish the grievous sins of the Iewes. Secondly, like a merciful God, to forgive the sins of the penitent. Thirdly, and like a general God, that is both of Iewes and Gentiles, to gather a general and universal Church of them both, to glorify his name here, and to be partakers of heauens glory for ever hereafter. The third Scripture, chosen for the Epistle, doth by the spirit of God, in that Choice-teacher for the Gentiles, make use of Christs advent, and the former doctrines: by exhorting Gods people to awake out of sleep; seeing he is come that hath salvation under his wings: Sith the night of the Law and Ignorance is past, and the day of clear Knowledge, the Day-light of the gospel is at hand, the day-spring from on high hath visited vs. The general drift and purpose of the gospel. The fourth and last Scripture, taken out of Christs holy gospel( and thereupon, fitly taketh the name of The gospel for the day) confirmeth by effect, and by the deeds of Christ, the truth of his coming: by a true relation of time, place, manner, end, and other testimonies of his advent. 1 That the Iewes might be confirmed. 2 And the Gentiles comforted in their saviour and salvation. Thus much haue I, by the assistance of Gods spirit, thought good to declare, as touching the reason and occasion, of the choice of these four holy Scriptures for this day: as touching their general drift, scope, and use, and as touching the harmony, and sweet music of them all, concording and agreeing in one. Now of the particular method, resolution, and distribution, of such chief doctrines, as do arise naturally out of the text of each and every of them. The first of the four, 1 Lesson for morning prayer Isay 1. is the first chapter of the holy book of that evangelical Prophet Isay, appointed for the first Lesson, or chapter of instructions, for the Morning prayer, and service of God in our congregations. Wherein Iehouah the Father, by the mouth of his Prophet Isay, First, crieth out aloud, against his people the Iewes, The parts and chief doctrines of the chapter, 1 An earnest reproof of the Iewes: and why. because in their spiritual hearing, understanding and perceiving, they were worse then the heauens, and the earth, the ox, and the ass, whom God appealeth unto: and therefore soundly reproveth both Princes and people. 1 For theit want of the sense and feeling of Gods judgements. 2 And for their hypocritical serving of him with their outward and ceremonial observances alone, without inward truth and sincerity, from the 1 verse of the chapter to the end of the 15 verse. 2 The Lord calleth his people to repentance, to faith, 2 A calling them to repentance. and to obedience, verse 16, to the end of the 19 verse. In the third place, Iehouah menaceth the disobedient and rebellious, with grievous punishments, 3 A threatening of them. to light vpon them for the sins of the Princes and people. verse 20. to the end of the 24. In the fourth part of the chapter, 4 An offer of mercy,& a denouncing of iudgement. the Lord offereth mercy and redemption, unto the remnant which are penitent: and denounceth judgements against the obstinate and idolaters, verse 25, to the end of the 31 verse, the last verse of the chapter. The second of our selected Scriptures, 1 Lesson for evening prayer. Isay 2. is the second chapter of Isaies prophecy, and is set apart for the first Lesson or chapter of instructions for the evening service of this day: whose order and analyse is this. 1 A promise of salvation to Iewes& Gentiles in the last dayes. First, there is a gracious prophecy of Gods favour in Christ Iesus, unto his people the Iewes, and a promise of their salvation in the last dayes and times of the world, and that all the nations of the world( as well as the people of the Iewes) shall be partakers of this advent, light and salvation purchased by Christ Iesus, who is described also. Yea, the manner of his kingdom, and usage of his people, is lively set forth by the Prophet, verse 1. to the end of the 5 verse. 2 An acknowledgement of their unworthiness. In the second part of the chapter, the Prophet taking vpon him the person and party of the people of the Iewes, doth aclowledge their unworthiness of this favor of God, to be restored to their former estate, to be pitied or redeemed by Christ, and sheweth that they are rather worthy of punishments, and to be forsaken by reason of their idolatry. Verse 6, to the end of the 9 verse. 3 Exhortation to prevent the judgements of God. In the third place, the people are exhorted by the Prophet to repentance, to prevent these judgements of God, whereof he doth severally make mention. Verse 10, to the end of the 18 verse. 4 A prophesy of some mens vain and idle repentance. In the fourth and last part, the Prophet foretelleth, how some shall return and repent for their idolatry after a sort, not with a repentance and godly sorrow: but rather in the just iudgement of God, they shall show the vanity, and a kind of detestation of their idols( whether they will or no) though not with a full purpose to forsake them. Verse 19, to the end of the 22, which is the end of the chapter. Epistle. Our third text of holy Scripture, is a portion of the 13 chapter of S. Pauls epistle to the romans verse 8, to the end of the 14 verse, which is the end of the chapter. Rom. 13. v. 8. to the end of the chapter. Wherein the spirit of God by the pen of the holy Apostle shows to Gods Church, what use they are to make of the doctrines concerning the advent and coming of Christ. And here by the way we may observe, the wise and notable choice of the Scriptures for our English liturgy. That as they begin with Scriptures containing forcible exhortations unto the performance of love, in doing the duties of the second Table. So do they proceed in this course, in many of their elections, and they knit up the most of their choices of texts for the sundays after trinity, with such kind of Scriptures. For here in the Epistle for this first sunday in A●uent we haue first an exhortation to brotherly and neighbourly love. verse 7, to the end of the 10. Secondly, the doctrine of Christs advent, whereupon this exhortation is gr●unded. verse 11. And thirdly, the use of this doctrine, verse 12. Fourthly, the trial and examination of our obedience to these exhortations, by the effects vers. 13.14. Fi●st, the exhortation containeth a peremptory commandement, to owe the debt of love to all men, whereto are annexed three strong reasons, the first in the 8: a second in the 9; and a third in the 10. verse. Secondly the doctrine, 2 Part of the Epistle, is doctrine. which toucheth the coming of Christ, and light of the gospel is propounded in two phrases. The first is, And that considering the season. vers. 11. The second phrase is, the night is past and the day is at hand. vers. 12. The third part of the text, is the use of this doctrine, 3 The use of this doctrine is exhortation. by exhortation to three duties. First, to arise from sleep, the reason whereof is, For now our salvation is nearer, then when we believed. ver. 11. Secondly, to cast away the works of darkness. Thirdly, to put on the armor of light. vers. 12. The fourth part of the text is, 4 trial of our obedience to the exhortation, which will appear by the effects. concerning the trial and examination of our obedience, and right hearkening to these exhortations, which will appear by general and special effects: general by our walking honestly, as in the day. ve. 13. special effects are twofold, consisting first in leaving off, and ceasing from evil, secondly, in cleaving to, and embracing the good. The evil is particularized by the specials, some evils being reckoned up for all the rest, as first gluttony, secondly drunkenness, thirdly chambering, fourthly wantonness, fifthly strife, sixthly envying: wherein Gods people may not walk, that is delight, verse 13. The good is propounded two ways. First, in being clothed with Christ, Put ye on the Lord Iesus Christ. Secondly, in being unclothed with the flesh( he means with the worst part of the flesh) that is, the lusts of the flesh, and take no thought for the flesh, to fulfil the lusts thereof, vers. 14. Gospel. Our fourth portion of Scripture is Math. 21. ver. 1, to the end of the 13 v. Math. 21. v. 1 to the end of the 13. whereof there be these three parts. First, the commandement of our Lord Iesus Christ, to the two disciples, 1 Part of the Gos. is Christs commandement. to fetch the ass and the colt, from the 1. v. to the end of the 5. v. Secondly, the obedience and joyful seruiceablenesse of the disciples. 2 Obedience to this commendement. v. 6.& 7. Thirdly, the effects of Christs journey, and riding to jerusalem, 3 The effects of Christs riding and coming to jerusalem. in the rest of the verses. The first effect that it took, was in the great multitude, whereof first, some spread their garments in the way: secondly, other some cut down branches from the trees, and strewed them in the way. 1 Effect in the great multitude. v. 8. The second effect was in the people that went before, and which followed after, 2 Effect, in the people which prayed to God,& praised God. to wit, first, their praying to God with Hosannah: secondly, their praising of God with hallelujah for that sight and benefit. v. 9. 3 Effect, the common multitude were troubled. The third effect which Christs journey wrought, was in the common sanctorum, viz. all the city, who were troubled and much moved; and therefore moved a question, saying, Who is this. vers. 10. The resolution and answer whereof is made by the people, the concomitants, precedents and subsequents of Iesus, who because their hearts believed, their mouths confessed, saying, This is Iesus the Prophet of Nazareth in galilee. v. 11. 4 Part of this gospel is concerning the end why Christ came to jerusalem. The fourth part of this text contains the purpose and end of Christs coming to jerusalem: namely, to visit his Temple, to go into his Temple, and that is for these two ends. First, to preach to them, and that vpon this text, Mine house shall be called the house of Prayer. vers. 13. The second end was to practise his preaching, which( as it was with authority, and not as the Scribes▪) so he practised as effectually, Christs second coming. & as perfectly in casting out all them that sold and bought in the Temple, in overthrowing and rooting up what soever his heavenly Father had not planted. verse 12. The second sunday in advent. AS the four holy Scriptures for the former Sunday made mention of Christs advent and coming to his old people, and to the Temple of the Iewes: Coherence of these 4 with the other 4 scriptures going before. so these four for this day do declare and show the further spreading of the wings of Gods favour in Iesus Christ towards the Gentiles. For the Gospel-like Prophet Esay in the two first Lessons, general sum of the two first Lessons. chosen out for this dayes service, speaks most evidently and certainly of Christs advent to the Gentiles, of his gracious calling of the nations unto the light of the gospel, of his coming to us with such glory and brightness, that the moon shall be abashed, and the sun ashamed of their light, when the Lord of hosts shall reign in mount Sion and jerusalem. S. Paul the teacher of the Gentiles, general sum of the epistle and gospel. in a portion of his Epistle to the romans( which were Gentiles) chosen out for the Epistle in his doctrine exhortative, confirmeth the calling of the Gentiles. And our Lord Iesus Christ, S. Pauls master and ours, preacheth a Sermon( which S. Luke recordeth) concerning Christs second advent, his coming to iudgement at the end of the world, wherein Iewes and Gentiles shall be finally called to their last account. The first Lesson for morning prayer this day is, Mor. Prayer. 1 Lesson Isay 5. the first chapter of Isaies prophecy, containing these principal heads of doctrine. First, The parts. the Lord by way of exprobration recapitulates many great favours and mercies vouchsafed to his people and Church of the Iewes. v. 1, to a part of the 4. 1 A rehearsal of many great favours shewed. Secondly, the Lord in the exposition of the song and parable of the vineyard, 2 How the jews abused these mercies of god. declareth what use( or rather what abuse) the Iewes made of all Gods mercies shewed toward them from thence to the end of the 7 verse. 3 A grievous denunciation for their grievous iniquities, to wit, against the engrossers of lands and houses, engrossers of drink& pleasures, Obstinate and violent in sin, Proud Philautist●, mighty drinkers, and swinish beasts. Thirdly, the Prophet of God( beholding their unthankfulness and wickedness) falleth to his obiurgation and grievous denouncing of woes and curses against these trees that brought forth such fruit. First, against the covetous three bringing forth the corrupt fruits of engrossing of commodities, as houses and lands, of oppressing and grinding the poores faces. verse 8.9. and 10. Secondly, against the engrossers of drink and pleasures, against greedy drunkards and epicures, making a god of their pleasure. verse 11. to the end of the 17. Thirdly, against the stiff oaks and hard beams, to wit, first, such wicked ones as draw iniquity with cords of vanity. v. 18.19. Secondly, such as speak evil of good, &c. vers. 20. Thirdly, against the stiff in their own conceit, the self-conceited, the Philautist. ver. 21. Fourthly, against the mighty guzzelers and stiff or hard drinkers, which bring out of that swinish and beastly three, most filthy and loathsome fruit, and shall haue a plague and iudgement proportionable to their contagious and infective iniquity. verse 22. to the end of the 25 verse. 4 A prophecy of the Gentiles calling. In the fourth part of the chapter there is a prophecy concerning Christs coming to call the Gentiles, to plant a Church of them, that the Lord may see whether they will bring forth any better fruits then the Iewes did. verse 26, to the end of the 30, which is the end of the chapter. even. Prayer. 1 Less. Isay 24. The first Lesson for evening prayer, is the 24 of Isay, which may be distributed into these chief heads, 1 Curses are denounced against the jews, and why. First, the Prophet pronounceth and denounceth, unto, and against the defective Iewes, Gods curses and plagues vpon the earth and inhabitants thereof; vpon the souls of the people, and of the Priest and Ruler of the people, as also vpon others of the body oeconomicke, and the body politic. And in like manner he pronounceth the curses that are to come vpon the fruits of the earth, vpon the chief trees, as the vine which should yield the most cordial liquour. And all this the Lord doth for their wickedness, and departing from him; therfore all ioy is darkened, and the mirth of the world is gone ●w●y ver, 1. to the end of the 12. In the second place the Prophet makes mention of the calling of the Gentiles to magnify the Lord, 2 The gentiles are called to magnify Gods name. with that remnant of Iewes which shall be reserved for salvation, Who shal praise the Lord in the valleys, in the Iles of the sea: yea, the Kings of the world that are vpon the earth, shall be gathered together, an● shall shout, for the magnificence of the Lord. They shall be gathered together, as the prisoners in the pit, and they shall be shut up in the prison, and after many daies shall they be visited. Then the moon shall be abashed. &c. and glory shall be before his ancient men. Ver. 13. to the end of the 23. the end of the chapter. The third part of holy Scripture for this day is, Epistle. Rom. 15. v. 4.14. a part of the 15. chap. to the Romans. ver. 4. to the end of the 14. ver. containing these principal points. The first is, Saint Paules illatiue doctrine, 1 Doctrine illa●iue. or proposition inferred vpon the premises. For whatsoever things are written, they are written for our learning, &c. Ver. 4. The second is the Apostles prayer to God for the Romans, Now the God of patience and consolation &c. Ver. 5.& 6. 2 Prayer. The third is his exhortation. 3 Exhortation. Wherefore receive ye one another, as Christ also received us to the glory of God. Ver. 7. The fourth is, 4 Confirmation of the exhortation. the confirmation and ground of this exhortation. First by the Apostles peremptory proposition, drawn from the office of Christ, and the end of that office. Now I say that Iesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the Fathers, Ver. 8. The second kind of proof and confirmation is by four quotations of holy scripture, three out of the psalms, and one out Esaies prophesy cited in the 9▪ 10.11.& 12. Verses. 5 Another prayer conceived vpon the former occasions. The fift point of this portion of Scripture is another prayer, which the Apostle conceiveth vpon the former occasions of doctrine. Now the God of hope fill you with all ioy and peace in believing, that he may abound in hope through the power of the holy Ghost. Ver. 13. The sixth and last, is the good conceit and opinion that Saint Paul had conceived of the Romaines, 6 S. Pauls good opinion of the romans. causing him thus to writ unto them, and in this manner to speak and pray for them. And I myself also am persuaded of you my bretheren, that ye are full of goodness, filled with all knowledge, and are able to admonish one another, verse 14. gospel. Luke 21.25.33. The agreement between this& the former. The fourth portion of holy Scripture, the gospel for this day is the 21. of Luke, verse, 25. to the end of the 33. Which being compared with the three formerly chosen, it will evidently appear, what a sweet agreement and connexion there is among them, to confirm this advent of Christ, and calling of the gentiles: and to maintain the infallible certainty and assurance of the full redemption and salvation both of Iewes and Gentiles. Christ Iesus having occasion offered him to prophesy and foretell the signs of Hierusalems destruction, ariseth much higher,& preacheth of the signs preceding the end of the world. Christs principal purpose in this gospel: a reason of the choife hereof. He discourseth( I say) of his second coming to iudgement, bringing a more general and more grievous desolation, then ever was heretofore from the beginning of the world. And here withall in this second advent of his( appointed by the Church to be taught for this second sunday in advent) he principally makes mention of the end and purpose of this his advent: to wit, the perfect redemption of their souls and bodies, as he saith: When these things begin to comt to pass, then look up and lift up your heads, for your redemption draweth near. Analise of the gospel in general. Our Lord in this gospel, by the pen of Saint Luke( that happy physician for the soul and the body) doth first acquaint us with the signs immediately foresheweing Christs coming, with a description of the advent, or coming itself. ver. 25.26.27. The second is a most comfortable use, that both they and we, Iewes, and Gentiles, are to make of this our Lords coming and second advent, ver. 28 to the end of the 33. This is the general survey of the text. In more parts to divide it( that we may see each and every parcel thereof, Parts of the gospel special. when it is laid open and dissected) let us give good ear unto our Preacher the great Rabbi and doctor, who by a Synecdoche, taking some parts principal for the whole, and every singular, tells us: first, that there shall be signs of this his advent: first, in the superior, celestial, and irrational bodies: to wit, the sun, the moon, 1 signs in diverse sorts of creatures. the stars, in the inferior, and sublunary, the earth, the sea, the waters. Secondly, in the rationals and animals, as first trouble among the nations, with perplexity, ver. 25. Secondly, he sheweth the effect of this trouble, which shall be this. Mens hearts shall fail them for fear, and for looking after those things, &c. Ver. 26. Secondly, he shows us, 2 Subsequent or sequel of these signs. what shall be the subsequent or consequent of these signs: to wit, Men seeing the Son of man coming in a cloud with power and great glory, Ver. 27. Concerning the use of these signs and Christs coming, it is delivered: First, with a courageous Attendite and most comfortable exhortation, to be encouraged, How Christ delivers the use of these signs. not discouraged at the signs, but rather 1. to look up, 2. and to lift up their heads, our saviour inducing one gook reason for both: which is this, For the redemption draweth near, ver. 28. Secondly, he beats the use of these signs into men heads with a sound mallet, and beetles of a figtree, and all other trees. the Protasis whereof is in the 29. and 30. ver. the: Apodosis ver. 31. so likewise ye when ye see these things, &c. Thirdly, 3 His strong proof to confirm all. that the elect and people of God might herein be so confirmed, as nothing in heaven nor in earth should cause them to quail. He proves all that he hath spoken with his most usual and vehement asseveration of the truth of two signs. Verily I say unto you, that this age shall not pass( 1. some of the Iewes shall remain when the last sign shall be seen) till all these things be fulfilled. Ver. 32. The second of these two, and the last sign that shall be after all eternities, is the perpetuity and eternity of Gods truth: to wit, though heaven and earth shall pass( which is the last sign of all) yet Gods word shall not pass away; that is to say, Certainty of Christs coming. either in this doctrine now delivered, or any other clause or title of Gods word whatsoever, ver. 33. The third sunday in advent. Connexi●n of these with the ormer. THe Scr●ptures of God, chosen out for this third, and for the fourth sunday in advent, must needs in the general scope agree with the rest before going: sith the occasion of the choice is generally all one, which is, to confirm unto the Church of God the truth of the first, and the certainty of the second coming of their saviour Christ. general sum of the first two. The two Scriptures of the old Testament, taken out of Isaies prophecy, se●ected for the two first Lessons this day, do Prophetically, and yet plainly declare and prove the same. In the first whereof every true member of the Church thanks God for that benefit and savour of God in Christ, diuisim. And in the second, the chosen of God continue that holy song, general sum of the Epistle& gospel. for that vnspeake●ble benefit, coniunctim. The first of the Scriptures of the new Testament, doth for this cause, bid men to live in hope, and patiently to expect, in forbidding men to judge any thing before the time, until the Lord come who will lighten things that are hide in d●rkenesse. &c. In the second, our greatest Lord and teacher himself vpon John Baptists question. Art thou he that should come, &c. Remised this message, unto his herbenger. Go and show John what things ye haue heard and seen. Mor. Prayer. 1 Lesson, Isay 25. The first Lesson for morning prayer is, Isay 25. which doth contain a special kind of praising God, and full of feeling: wherein every child of God doth in particular, apply the coming of Christ and his redemption unto himself. Parts. The chapter may be distributed into these chief heads. 1. containing a form and manner of the thanksgiving, 1 A form of gratulation. the words thereof. O Lord thou art my God, I will exalt thee, I will praise thy name. Ver. 1. And in that day shall men say: lo, this is our God we haue waited for him, and he will save us: this is the Lord, we haue waited for him, and we will rejoice and be joyful in his salvation. Ver. 9. The second is the motive and foundation of this gratulation, 2 The ground of this gratulation. which is, 1. either, general in the first verse, containing the specials. For thou hast done wonderful things according to the counsels of old, with a stable truth, 2. Or special, which is manifold, containing many reasons, yet all of them drawn from two strong places: 1. from the iustice of God, in executing of his judgements vpon the rebellious and disobedient Iewes, or any other, Ver. 1. to the end of the 5, or from his mercy and loving favour, in calling, sanctifying, and offering salvation by means of his Son Iesus Christ, unto his chosen people of all nations ver. 6. to the end of the 12. which is the end of the chapter. The 26. chapter of Isay is the first Lesson for evening prayer, eve. Prayer. 1 Less. Isay 26. wherein the Prophet foretelleth what complicate& combined ioy there shall be of Gods p●●pl● together assembled, or in speaking and singing in their hearts all one song concerning Christs coming,& bringing wi●h him sa●uation, which he shall set for walls and bulwarks. The chapter gives us a view and sight of these principal points. First, Parts. the Prophet propounds the substance& ditty of this general and catholic song. 1 The ditty of this catholic song. ver. 1. In that day shall this song be sung in the land of judah, we haue a strong city: salvation shal God set, for walls and bulwarks. The second is, that use which the Prophet makes of this song, 2 The use of the song. by his exhortation. ver. 2.3.4. The third is the ground and reasons, whereupon these exhortations are founded: 3 The reasons and ground of the exhortation. drawn First, from the experience of Gods power, in taking away the lets and hindrances unto the salvation of his people. 2. from the experience of his favour unto all the godly, in general to the Prophet, and each godly man in special, Verse. 5. to the end of the 21. verse. which is the end of the chapter. For▪ lo, the Lord cometh out of his place, to visit the iniquity of the inhabitants of the earth vpon them, and the earth shall disclose her blood, and shall no more hid her slain. What mean these speeches? who shall perform this& more then this? But our God in Christ, and by Christ. Christ, I say, God with us, and man for us and in us: He did it at his first coming, by himself immediately and in mercy, when he played the Priest and the Prophet by his merciful and gracious ministry. He shall do it at his second coming, when he shall act the part of a King, the King of Kings, and sole judge of Kings, to judge Kings, and all others in the world, as he sits in his glorious throne and tribunal of majesty, Epistle. In the third portion of Scripture selected for this day, 1. Cor 4.1. to the end of the 5. verse, 1. Cor. 4.1. to the 5. ver. we haue an apostolical exhortation, as before a prophetical, touching Christs mediate ministry, and his coming to us by the Ministers of his word and disposers of his secrets, That we may carry such a reverent esteem and opinion of them as their places deserve, and as becometh vs. The Text broken up hath these parts, 1 Pauls exhortions. First S. Pauls exhortation, which is double, 1. concerning other mens respect and iudgement of the Ministers, ver. 1. 2. concerning the ministers carriage and respecting themselves, that they may be accounted indeed, and not in word, the Ministers of Christ& worthy disposers of Gods secrets, ver. 2. 2 Pauls resolution concerning his censurers. The second part containeth the Apostles own resolution, concerning other mens estimation and iudgement of himself. ver. 3.4. 3 Pauls exhortation touching this point of censuring. The third containeth his concluding exhortation, as touching this point of iudgement and censuring: limiting it unto the time of the Lotds coming, who being the great censurer of all, will then make it appear, who hath judged rightly and with commendation at Gods hand. ver. 5. The fourth portion of Scripture for this day, gospel. is Math 11.2, to the end of the 10 ver. Mat 11.2. to the 10. delivering unto us two most worthy demonstrations of the undoubted truth& certainty of this powerful& gracious advent,& coming of Iesus Christ. The fi●st is that answer which S. Iohns Schollers carried to their master, 1 Demonstration of Christs comi●g as touching the infallible certainty of Christs coming( for this was Iohns question) ve. 2. to the end of the 6. ver. The second is our Lords testimony, 2 Christs own testimony to confirm Iohns ministry, and consequently the inviolable truth of his own coming, in the 7. 8. 9.& 10 verses. The former of these demonstrations contains, 1. a question moved by John Baptist( though he was in prison) in the 2.& 3. verses, 2. an answer made by Christ in the 4.5.& 6. verses, The latter comprehends a pathetical question, thrice repeated by Christ, concerning Iohns person and ministery, and by himself answered, 1. negatiue●y {αβγδ}, in the 7.& 8, verses, 2. affirmatively {αβγδ} in the 9. and 10. verses. The fourth sunday in advent. THe nearer that we come to the parcels of Scripture which do manifest and make plain to us the vncontrou●eable truth of the incarnation and birth of our Lord Iesus Christ, Coherence of these with the the former Scriptures. the more evident and perspicuous are the passages of holy Scripture, which the Fathers of the Church haue chosen, to verify the truth of his advent. Of his first and of his second, his general and sufficient coming for the good of all, in offering himself unto all, both bad and good Iewes and gentiles. Of his particular and effectual coming for the salvation of all the elect onely, for each of them, and every of them. For we may hear how God by Isay, 1. crieth out against the rebellious house of the Iewes,& that is one kind of coming to them, as bad as they were. And in the other Scripture, for the evening, sum of the 2 first Lessons, sum of the Epistle& Gos. God by his Prophet most plainly doth special demonstrations of Christs coming to all people. speak of Christ his son, who shall reign in, iustice and the Princes shall rule in iudgement. What better use and application can be made of these doctrines then that which Saint Paul delivers in our text for the Epistle? Doth not S. John the evangelist take the same course, in proving the coming of Christ, which Christ himself did, in the former gospel. Math. 11. The first Lesson for morning prayer is, Isay 30. Mar. prayer. 1 less. Isay 30. comprehending these doctrines. Parts. First the Prophet preaches wo and judgements against the rebellious children,& people of the Iewes, 1 judgements are denounced against the distrusting Iewes. for their manifold wickedness: and namely for consulting with, and trusting in the egyptians, when they were in distress& not trusting in the living God ver. 1. to the end of the 7. 2 Against t●e contemning Iewes. Secondly, the Iewes are taxed for their contempt of Gods word in the mouth of the Seers and Prophets: for the which they are sure to be plagued, as for their distrust in God and relying vpon the strength of man, ve. 8. to the end of the 17. Thirdly, the Prophet preacheth of the Lords Longanimity and expectation of the conversion of these refractory Iewes, 3 God expects the Iewes conversion,& the gentiles calling and of the calling of the Gentiles by the preaching of Christs gospel, by the preaching of the plentifulnes of Gods mercy in Christ( resembled unto riuers and streams of water) the plentifulness of his spirit like a river that overfloweth to the neck, and by the preaching of his judgements to light vpon his enemies ver. 18.33. which is the end of the chapter. eve. Prayer. 1 less. Isay 32. The 32. chapter of this prophesy is the first Lesson for evening prayer, affoarding and teaching these doctrines. Parts. First, there is a prophesy of the kingdom of Christ, 1 A prophecy of Christs kingdom. showing what manner of government it shall be, and what shal be the effects thereof, as in the conversion of the blind, the foolish and niggard &c. to see their ignorance, folly& wickedness, ver. 1. to the end of the 8. ver. Secondly, the Prophet foretelleth the desolations of jerusalem, 2 Of Hierusalens desolation. and forewarnes the dainty women to consider thereof, whom it also concerned. v. 9. to the end of the 14. Thirdly, 3 He tells when these things shall be effected. the Lord by his Prophet telleth the people when these things shall come to pass, and how long their miseries shall continue among them: to wit, till the Lord Iesus do come, till he sand the plenteousness of his spirit from above, by his son Christ, by the ministry of his Apostles, and prophets in the latter daies, ver. 15. to the end of the 20. which is the end of the chapter. A part of the fourth chapter of S. Pauls ●pistle to the Philippians ver. 4. Epistle. Phi. 4.4. to the end of the 8. is the Epistle for this day: wherein The Apostle makes the advent and second coming of Christ the ground of his exhortation, The ground of the Apostles exhortation. and of the Philippians rejoicing. The parts of this text are, First, exhortation: secondly, dehortation: thirdly, Parts of the Epistle. 1 Exhortation. 2 benefit of obedience to it. 3 Dehortation from distraction. the good and benefit redounding to them, through their obedience and hearkening to these exhortations and dehortations. The exhortations is, 1 To rejoicing, v. 4. 2 To patience in distresses, and expectation of the Lords coming: unto both which is annexed the reason and certainty of Christs coming. ver. 5. He dehorts from distraction and immoderate care and trouble of mind, in these dangerous daies, exhorting them, 1. to prayer, 2 to supplication, 3 to thanksgiving. v. 6. The benefit they shall reap by hearkening to this good exhortation and counsel of the Apostle, The benefit of obedience to the exhortaton is the custody of their hearts in peace. is propounded to be a preservation of their hearts and minds in Christ Iesus, by the best and safest keeper and custody of all: which is, the peace of God, which p●sseth all understanding. ver. 7. The fourth chosen Scripture, which is our gospel for this day, is a part of the first chapter of Saint Iohns gospel. verse 1.9. to the end of the 28 verse, differing from the former precedent gospel in the special. For Christ, the way and the truth, special demonstration of Christs incarnation. doth in the sore-going gospel give testimony unto Iohns ministry. The difference between this and the former gospel. But here John testifieth of himself, being thereunto urged: as also of the virtue, power, and divine efficacy of Christ his Lord and maisters ministry. Parts A twofold rest●fi ation by a dialogue. Speakers are twofold. This text comprehends a twofold testification of Saint John the Baptist delivered unto us by way of a dialogue:( for he Testifieth either of himself or of Christ his master) The inter●ocutors are, the pharisaical Priests and levites, Secondly, or John the Baptist. They are the cauesling questionists, he is the defendant and answerer, cuius partes tutiores& saniores sunt quàm opponentium. These Sophisters do propound unto S. John four sorts of questions. Sophisters propound four questions▪ The first is, Quis es? 1 Quis es? in the 19 verse, answered in the 20. verse. The second is, Quid tum? or vtrum? 2 Quid tum? or virum. ver. 21. answered negatively, in the same verse, The third is Qualis es? 3 Qualis es? under the word quis es? as if they had said, what kind of place hast thou? what office bearest thou? of what calling art thou? that we may give a direct answer concerning thine office, to them that sent us, &c. verse 22. answered in these words, I am the voice of him that crieth in the wilderness. ver. 23. The fourth and last question is, Quamobrem, 4 Quamobrem? Why baptisest thou then? if thou bee not Christ, nor Elias, &c. verse 25. The answer to this expostulating Quare, or Quamobrem, is, I baptize with water, but there is one among you, whom you know not ver. 26. he it is that cometh after me &c. ver. 27. The nativity of our Lord Iesus Christ, commonly( but truly) called Christmas day. such is the truth and constancy of Gods promises, Connexion of this feast with the former sundays. which in Iesus christ are yea& amen; that though heaven& earth shall pass. yet on● jot or title thereof shall never pass. For that which the Father hath in times past foretold by the mouth of his Prophets, he hath now fulfilled and performed it, in sending his son, in the similitude of sinful flesh, to be born of a sinner( though not conceived in sin) to be born for sinners of all sorts and degrees of people, which belong to salvation. As then vpon this day there is a solemn feast celebrated of the Christian reformed Churches( but not of the factious conventicles, use of the doctrines culled out for this day,& the other three holidays. and seditious Assemblies) so there are such fundamental points of religion selected, and culled out to be handled, both for the day itself, and the concomitant holidays: as Gods people may therein take infinite causes of inward and outward rejoicing. For, general sum of the Scriptures for all these holidays▪ besides the sweet and heavenly discourses falling out for the great day itself,( called Christmas day) concerning the eternal divinity, and true humanity, the two natures, and the three offices of our saviour and royal Redeemer, We haue vpon the next day after, a ratifying of this truth by the death of S. Stephen: a Deacon of the primitive Church, and the first Christian Martyr. Vpon the third holiday( called S. Iohns day) a strong confirmation of these truths by S. John the evangelist, that beloved Disciple of Christ. And vpon the fourth day, a notable celebration and commemoration of the truth and time of Christs birth, Christs divine and human generation. ( that babe and young lamb of God) by Herods bloody massacre of such a multitude of sweet babes and innocents. Chr●st hims lfe a●ledgeth the proph●cies to prove the truth of his birth. The Scriptures of the Prophets Isay and david, who( as Christ himself saith) do sp●ake of him▪ where he allegeth the book of the psalms( from whence the Church hath ch●sen six for this feast) do testify and make mention of our Lords birth human, of his generation divine, and of his eternal kingdom. 6 Proper psalms. The 19.45. and 85. psalms for morning prayer, as also the 89.110.& 132. proper psalms for the evening do show the truth of these doctrines unto vs. The 19. 19 psalm analised. psalm declareth these particular points. 2● The creatures teach. First, how Christ the son of God, the maker of the great world, teacheth all men in general, by the creatures, to wit, 1 heauens, 2 firmament, 3 daies, 4 nights, 5 sun, v. 1. to the end of the 6. 2 The word doth teach. Secondly, how the Lord God by his word in the mouth of man, that little world, with the working of the fiery spirit, doth, First, convert mans soul. Secondly, give wisdom to the simplo, Thirdly, rejoice the heart. Fourthly, give light unto the eyes. read more, from the 7 ver. to the end of the 11. concerning the excellent effects, and incomparable qualities of this second schoolmaster. The 45 psalm, 45 psalm analised. which is the second of the proper psalms, entreats of a good matter, for, 1. it is of the King of Kings, Christ our bridegroom, and 2 of his spouse the Church, 3. of the beauty, love, and glory of both. 85 psalm analised. 1 general experience of Gods love to the Church. The third is the 85 psalm: wherein Gods Church and people do speak, 1. generally of the love of God in Christ, which they haue found by experience, Lord thou hast been favourable to thy land, thou hast turned the captivity of jacob. ver. 1. Secondly, 2 Partieular experience thereof. the Church entreateth of this love of God in particular, Thou hast forgiven the iniquity of thy people, and covered all their sins, verse 2. Third●y, they confirm by future prophecy, 3 Confirmation& assured hope of the future performance of all. that which they haue found by precedent, and shall find by future effect, in then selves and others, mercy and truth shall meet together, righteousness and peace▪ &c. verse 10. In the fourth of our proper psalms, which is the 89, 8● psalm analysed. the sweet singer of Israel. 2. Sam. 23.1. is ravished in spirit, and therefore by the effect of the former experience, First, he protesseth and prophesieth, 1 Dauids protestation of praise for Gods mercies herein. I will sing the m●rcies of the Lord for ever: with my mouth will I declare thy truth, from one generation to another▪ verse 1. A reason of this his protestation he rendereth, For I said, mercy shall be set up for ever. verse 2. Secondly, he grounds his protestation, 2 The ground of his protestation. and his confirmation vpon a most sure foundation, Gods own oath infallible made unto david, a true type and figure of Christ. read the text from the 20. verse to the end of the 37, you shall find that the Prophets doctrine is most plain, concerning the eternal generation divine, and the infinite eternal perpetuity of the spiritual kingdom of Christ Iesus our Lord. In the fifth of these proper psalms, being in number the 110. 110 psalm analysed. 1 david sings of all these points together. 2 He confirms it by Gods oath. First, how well doth king david first sing of all these points together, to wit, the divinity, humanity, kingdom and priesthood eternal of his Lord and saviour, The Lord said unto my Lord, sit thou at my right hand, &c. verse 1. Secondly, how doth he prove it, but by repeating Gods oath irrevocable, The Lord swore and will not repent. Thou art a Priest for ever, &c. verse 4. In the sixth of these proper psalms the 132, 132 psalm analysed. A relation of another oath which God hath made. Parts and con●ents of the oath. one of the songs of degrees, our royal Prophet tells us of an other oath which God hath sworn, confidently made, and constantly to be performed, The Lord hath sworn in truth unto david, Of the fruit of thy body will I set vpon thy throne. verse 11. Here, 1 Christs kingdom. First, God by Dauids mouth doth prophecy, Christs kingdom, priesthood& prophecy. that Christ shall be born a King, of the royal stock and tribe of judah, Da●●ds f●mily. Second y God confirmeth this point concerning the perpetuity of Christs spiritual kingdom, 2 Confirmation of the perpetuity of this kingdom. that howsoever the Iewes and other enemies deal with Christ and his church; yet vpon the head of Christ, his crown shall flourish Verse 18. In our first Lesson for Morning prayer, Mor. Prayer. 1 Lest I ay 9. being Isay the 9. chapter, these doctrines of instruction are confirmed unto vs. Parts First, Isay prophesieth of the certainty of Christs birth, Parts 1 Certain● of Christs birth. in the preterperfect tense. unto us a child is born, and unto us a son is given. Verse 6. Secondly, of his divine and eternal generation 2 Diu●ne and eternal generation. in the present tense, The mighty God, the everlasting Father. Verse 6. Thirdly, of his perpetual kingdom 3 Perpetuity of his kingdom. in the future tense, The Prince of peace, the increase of his government shall haue none end. Vorse 7. In the first Lesson for evening prayer, being Isay, chapter 7.10, even. Prayer. 1 Less. Isay 7.10. to the end of the 15 verse: what words can be more plain then these, Behold a Virgin shall conceive and bear a son, and she shall call his name immanuel. Which words of the Father te●tifying of the son, do most pregnantly prove, Parts. First, the immaculate and true conception 1 The true and immaculate conception. of the Virgin with Christ, That holy thing and Son of the most high, &c. Behold a Virgin shall conceive. Secondly, the certainty of Christs birth, 2 The certainty of Christs birth. and bear a son. Thirdly, the uniting of two natures, divine and human in one person, 3 uniting of the two natures. The sum o● the 4 scriptures of the new Testament. and thou shalt call his name Immanuel. From these 8 scriptures of the Prophets and old Testament, if we descend to four more of the new; we shall in the clear noon day and bright sun-shine of the gospel, behold the acting, effecting, accomplishment and use of the fore-prophecied favours. For in the second Lesson for Morning prayer, Luke 2. v. 1. to the end of the 14, Mor. Prayer. 2 Less. Luke 2.1. to the 14. the evangelist sets down the truth of the birth of our saviour. First, in naming the time when, secondly, the place where, thirdly, the manner how, fourthly, the persons celestial and terrestrial, 1 Time, 2 Place 3 Maner, 4 Persons the witnesses. as witnesses of the joyful birth of this euer-blessed babe. And in the gospel for this day Saint John the evangelist, chapter 1. to the end of the 14 verse, gospel. John 1. 1● v. 14. sum of all the 14 verses. speaks of Christs divine generation before ●ime, and so is he {αβγδ}, verse 1. In the 14 verse, being the second general part of our gospel for this great feast, the beloved disciple tells us out of these words, And the word was made flesh, and dwelled among us, &c. that in time, the creator of time, in the fullness of time had his human generation and cohabitation in the tabernacle of our flesh, and so is he {αβγδ}, though not {αβγδ}: So that this very {αβγδ}, which is, {αβγδ}, to and with God the Father, is for our sakes become the son of man, and of the same substance of his mother, a perfect man of a reasonable soul, and human flesh subsisting. Epistle. Hebrewes 1.1. to the end of the 13. The Author of the Epistle to the Hebrewes, chap. 1. v. 1, to the end of the 13, gives us to understand, that God hath favoured us more in these latter dayes, then he did the fathers in former times, verse 1. First, in speaking to us by his son. 1 God speaks to us by his son, verse 2. general sum and particular analyse. Secondly, in showing us that he is the true Prophet. 2 Christ is the true Prophet, verse 2. Thirdly, the Author of this Epistle describes, first, the person of Christ in his God-head and Man-hood united, verse 3. And secondly, the offices of his kingdom, Priesthood and prophecy. verse 3. 3 Christs person is described, Fourthly, he sets forth Christs excellency above Angels 4 Christs excellency above Angels, and all creatures, in these his offices of kingdom, Priesthood and prophecy. verse 4.5.6.7. Fifthly, he proves the eternity of his kingdom 5 The eternity of his kingdom. after all creatures terrestrial and celestial. verse 8. &c. Christs true and immaculate birth. eve. Prayer. 2 less Titus 3.4. The end and use of all the former favours. In the second Lesson for evening prayer, Titus 3.4. to the end of the 8. A scripture concluding the service of this high and solemn day, S. Paul shows the use of all these premised favours, and the end, or rather the ends why God hath thus dealt with us, 1 Our salvation First, that we might be made heires of eternal life. verse 7. 2 Our obedience Secondly, that we bel●euing in God, might be careful to show forth good works, verse 8. use of all these 12 Scriptures, and dedicatography together. The best jewel we can wear at Christmas, or any other time. Thus are these eight Scriptures of the old, and four of the new Testament( as the twelve precious stones in Aarons brooch and jewel vpon his breast) combined and set together. That every Christian man or woman may this Christmas time wear them next their hea●●s, as an heavenly Amulet and Antidote compounded by Gods true Apothecaries, to preserve them from the poison and plagues of atheism, judaism, Turkanisme, papism, anabaptism, profaneness, of negligence and carelessness in the right manner of worshipping, and in the true form of fearing, and obeying God in Iesus Christ, by the power of the holy Ghost. Now let us dive deeper, and search more diligently into the gospel for this day, that we may behold that comely order which S. John observeth in it, and the heavenly lessons which we are to learn out of it. That which the holy evangelists, matthew, mark and Luke had written according to the Scriptures of Moses and the Prophets, concerning Christs accomplishing of all things before spoken, by his birth, life, doctrine, passion, death, Difference betwixt the writings of the other evangelists and Saint John. resurrection, &c. S. John doth in this book after another manner, and in another kind deliver. For he epitomizeth that, which they discoursed of at large, concerning Christs humanity, and that in these words, And the word became flesh, and dwelled among us, &c. And he maketh a most ample tractate, as touching Christs divine nature, as touching his effects also, and the execution of them. These 14 verses of this first chapter, Occasion of the choice of this scripture, John 1.1.14. are as a specimen of the whole book; and therefore the godly Fathers of the church haue chosen it as a most special Scripture to be handled vpon this day, and at this time. In the first 13 verses, he writes of Christs divinity. general analyse. Christs divinity. In the 14 verse, of Christs humanity. Christs humanity. He proves the divinity of the son, Confirmation of the divinity. whom he calleth the Word. First, by his eternity, 1 eternity, In the beginning was that word. Secondly, by his consubstantiality 2 Consubstant●alitie, in the deity, and that word was with God, that is, one of the persons of the deity. Thirdly, by the nature and essence thereof, 3 Essence and nature, and that word was with God, verse 1. Two of these Arguments are by S. John, for the more certainty of the truth repeated, The same was in the beginning with God, first, that is one of the persons of the deity, 4 Rep●tition of two former arguments for the better confirmation, secondly, coeternal, verse 2. The other arguments are taken from the works and effects of the son and word of God. 5 Arguments taken from the works of Logos. The first, is the work of Creation, All things were made by it, and without it was nothing made which was made. Verse 3. The second, is the work of Vinification, the work of giuing life, that is to say, reason and understanding kindled in mens minds, to aclowledge him to be the Author of so great a good, In it was life, and that life was the light of men, verse 4. And that light shineth in the darkness, &c. verse 5. The next maner of reasoning, 6 S. Iohns testimony to confirm the truth hereof, and kind of argumentation which S. John useth, is testimonium humano-diuinum, or diuino-humanum, the testimony of John the Baptist, who being a man, yet was a Gods man, a man of God, first, sent from God: secondly, bearing this office, to this end, To testify and bear witness of this light 1. the Son of God, 2. the Son of man, God and Man, 6.7.& 8. verse. In the other 5 verses following, 7 Kind of reasons are arguments drawn from the cause and effect. our evangelist will teach and prove by reasons and arguments, drawn from the cause and effect, that albeit there was sufficient cause and reason why this light of Christ should haue taken better effect Christs divinity and humanity demonstrated. in illuminating the world in general, and the Church in special, taken out of the world. Yet neither did all the world, nor all th● Church( whom S. John calls Christs own) receive it. 1 From the cause, The first argument taken from the cause, is, He was that true light which lighteth every man. Verse 9. 2 From the cau●e. The second, He was in the world, that is, by the creatures and light of reason, he did( as it were) in the person of his Godhead and Manhood offer himself to the world. Ver. 10. Effects. Christ is to some, Now for the effects of these heavenly causes, first, it fared with our Lord Iesus this true light and Soule-phisition, as it doth with a light which is extingui●hed, 1 Like an extinguished light, or a good medicament prepared which is not of ignorant or wilful patients received. The light was general, the medicament {αβγδ}, sufficient( though twas but one) to cure all and every one. But, 2 Like a rejected medicament. 1 From the effect in the world. First, the world suffered it to stand by them, for the world could not see, it was in darkness. verse 10. Secondly, though the greatest physi●ion applied this medicine himself to his own patients, 2 From the effect it took in the Church, th● worldly lewes: yet the greatest number of them would none of it. He came unto his own, and h●s own received him not. verse 11. Herein they were worse then the world; for that they did know and aclowledge Christ, but would not receive him. 3 Effect of this clear light was in the elect, Christs best patients. Thirdly, the third effect that this clear light and most sovereign medicine took, is in the thankful receivers therof, Christ● best patients, to wit, the elect and godly. To whom, as he administered the medicine, so be vouchsafed the blessing, good opera●ion and happy effect thereof, to beleeue in his name. Description of the elect, And these good patients are thus described: First, by the right and title of filiation, 1 By their fi●iation, a prerogative to be made the sons of God by adoption. verse 12. S●condly, by their generation 2 By their generation. and birth, or rather by their regeneration and new birth, which is to be born of God, that is, spiritually of Gods spirit. unto which birth Saint John opposeth the carnal and fleshly, which is, first of blood, secondly, of the will of the flesh, thirdly, of the will of man. v. 13. Christs humanity is thus proved: Confirmation of Christs humanity, First, twas no other nature but the essence and essential nature of God {αβγδ}, Sermo, that word which was made, that is, 1 Coniunction of the essence, became flesh, which took not vpon him the nature of Angels, but of Man, And the word became flesh, Secondly, 2 Twas in our flesh, not in the nature of Angels, he dwelled and made his abode for the time in the tent and tabernacle of our flesh, And dwelled among vs. Thirdly, he that is of these two natures, hath the essential fullness of two qualities, and attributes full of grace and truth. 3 He hath essential fullness of grace& truth, Fourthly, this glory of Christs majesty manifested in the flesh, was beholded of men when this Word the natural son of the Father appeared in the flesh, 4 Men behold the glory thereof. And we saw the glory thereof, as the glory of the onely begotten son of the Father. Verse 14. The sunday after Christmas. SEeing that for the most part, every year there falleth out one sunday between Christmas day& the Circumcision of Christ, called shores day: and namely, Why scriptures are chosen also for this day: when they fall not both vpon the sunday, or sons day; therefore haue the Fathers of the Church thought good to set apart some such holy scriptures as may serve also for this day. And because, between the great feast of Christmas, and the feast of Christs Circumcision, the 8 day after, The doctrine of Christs birth more necessary then any other. and his Epiphany, or appearing to the Gentiles celebrated twelve dayes after Christs day: there can be no Christian doctrine more fitting the sunday after the nativity, then the doctrine of the nativity, of Christs genealogy according to the flesh, and his human nature, For this purpose therefore, general sum of the two first Lessons, haue they out of Isaies prophecy, taken two Chapters, recording a famous history of King Hezekiah( of whom came Iesus, which is called Christ, Hezekiah zealous for Christ. who as he was( with david and other good kings) a figure of Christ, the eternal anointed king and Christ of God: so first, in this God, through Christ he trusted and believed when blasphemous Senaheribs Rabshakeh laboured him to the contrary. For unto this Lord and Christ, he prayed for victory, and obtained that against that monster, whose nose-thrils God had hooked. And secondly, unto this Lord and saviour he had his recourse in his particular and distressed estate of a desperate sickness, who was heard in that also, and out of the danger of death delivered. general sum of the epistle& gospel. unto these holy Scriptures of the old, they do adjoin two out of the new Testament, most fitly accommodated unto this business. In the first whereof S. Paul shows to all our comforts, that when God saw his time( which was the fullness of time) he sent his natural and onely son to become the son of a woman, and made under the law, that he might redeem them that were under the law, That we might receive the adoption of sons. In the second, that neither few nor gentle might herein be mistaken. S. matthew the Euange●ist, who hath the face of a man, first, looks Iesus Chri●●●n the face, whom he calleth the son of david, the son of Abraham, and so proceeds in hi● pedigree: secondly, he describes the true manner of Christs birth, by declaring all such circumstances as in every history divine and profane do denominate the truth of a dead done indeed, and not fa●nedly. Mor. Prayer. 1 Less. Isay 37. The 37 of Isaies prophecy is the first of the chapters for Morning prayer, wherein Gods holy Prophet makes relation. Parts. 1 King Hezekiahs grief at the hearing of the blasphemy, and his recourse to God therein. First, how the good king Hezekiah was affencted with grief, at the report and hearing of Saneheribs blasphemy, which was belched out against this true God and saviour of the world( the God of victory, the God of health and life) and what course Hezekiah took after he heard that. Verse 1. to the end of the 20 verse. Secondly, 2 The effect of his grief,& of his prayer to God: what effeect this wrought for the good of Hezekiah, 1. in that his prayer was heard of God, and 2. the blasphemies judged of the great Lord and higest judge, according to his demerit, ver 21. to the end of the 29. Thirdly, God assureth Hezekiah hereof, 3 Hezekiahs confirmation hereof by God. and confirmeth him herein ver. 30. to the end of the 35. Fourthly, God executeth and performeth this iudgement, which he before denounced, 4 Gods exe●uting hereof. 1. against the army of this proud Potentate, and 2. against the raging beast himself, that Assyrian leviathan, ver. 36. to the end of the 38. the end of the chapter. The thirty eighth chapter of this prophecy is our first Lesson for the evening, wherein the Peophet teacheth us, eve. Prayer. 1 Los. Isay 38, by the example of Hezekiah, in our own and particular, and personal distresses, as well as in the general, public& rational calamities of our country& people, to turn our faces unto the Lord, to pray unto him,& to confess ourselves unto his all-knowing majesty. ver, 1. to the end of the 3. In the second place the Prophets tells us, 2 God is heard of Hezekiah. how God inclined his ear to Hezekiahs faithful& fervent prayer; confirming by a sign against nature, taken from the retiring shadow in the dial of Ahaz, that his yeares and life, should be prolonged. ver. 4. to the end of the 8. In the third part of the chapter, the Prophet lets us see the thankfulness of Hezekiah, after his recovery, 3 The gratfulnesse of Hezekiah. set down by writing in a record to Gods glory,& the Kings eternal memory and commendations, ver. 9. to the end of the 20. In the fourth place, Hezekiah is cured by the Prophet. we may see how God used the person of the Prophet, to be a counsellor of aduise for the Kings bodily health( as before for his souls) in prescribing a captaplasme, to be applied with good success to the Kings apostume: besides the former assurance by that extraordinary sign of the dial. ve. 21.22. being the last verses of the chapter. A part of the fourth chapter of S. Pauls Epistle to the Galathians, is our Epistle for this day, whose distribution is thus: Epistle. Gal. 4.1. to the 7. ver. Parts First, his proposition delivered in a similitude, Christs incarnation in the fu●nes of time. whose protasis appeareth ver. 1.& 2 of an heir in his nonage differing nothing from a seruant, 1 The protasis of the similitude. &c. but is under tutors and governors until the time appointed of the father. 2 The application of the similitude. Se●ondly, the application and apodosis of the similitude ver. 3.4.5.6. which may stand in stead of the Minor and Assumption. 3 The cordial conclusion and use extracted out of both. Thirdly, the conclusion, which is most cordial and in a divine manner extracted out of both the former. Wherefore thou art no more a seruant, but a son: now if thou be a son, thou art also the heir of God through Christ. ver. 7. The first chapter of Christs gospel written by S. Matthew, gospel. Math. 1. Parts general is our holy God-spell for this day, wherein like a true antiquary and most faithful Hystorian he delivers First, the genealogy of Christ, 1 Christs genealogy, ve. 1. to the end of the 17. Secondly, the truth of the birth of our saviour, with the incidents, 2 Christs birth. occurrents, and subsequents thereof, both in the virgin Mary and in joseph her husband, ver. 18. to the end of the 25. the last ver. of the chapter. Particulars. 1 S. Mathewes description of Christs genealogy. In these observe more particularly, 1. Mathews description of the generation& genealogy of Christ, which is twofold: The first is general, as that he is, 1. the son of david, 2. the son of Abraham, ver. 2. to the end of the 16. Secondly, observe the calculation and collection 2 His calculation& collection. which S. Matthew makes of the three times 14. generations amounting unto 42. descents( before drawn out in special) as first, from Abraham to david: secondly, from david to their captiuty into Babylon: thirdly, from their captivity, until Christ. ver. 17. Confirmation of Christs birth The truth of the birth S. Matthew proves, First, out of the truth of the Virgins conception 1 By the Virgins conception. ( after her betrothing to her husband, and before they came together) she was found with child of the holy Ghost. ver. 18. 2 By Iosephs intention of separation. Secondly, by Iosephs intention of separating her from him because she was with child. ver. 19. 3 By Gods prevention of Iosephs purpose, whereof there be 4 reasons. Thirdly, by the divine prevention of Iosephs politic ( but honest) separation, Christs pedigree. wherefore the Angel allegeth these reasons, 1. that which is conceived in her is of the holy Ghost, ver. 20, the 2. from the true effects of conception, her parturiation, she shall bring forth a soon, the 3. from his Circumcision, and the name that should be given him at his circumcision, with the etymology and reason of his name, ve. 21. the fourth reason is taken from the end of all: to wit, why all this was done, viz. the fulfilling of the holy Scriptures, prophesying so of him, and namely the Scripture of Isay. Behold a virgin shall be with child, &c. ver. 22.23. The fourth proof that S. matthew brings( to prove the birth of Christ, 4 Iosephs obedience to Gods commandement, is Iosephs obedience unto God in taking of his wife Mary, but not knowing her carnally, till she had brought forth her first born son: therefore tis true that she did bring him forth: unto which fourth confirmation is repeated one of the former proofs, to wit, our Lords circumcision: which action could not haue been done to him, if he had not been born, truly born; and not fantastically as fanatikes imagine. verse 24.25, the two last verses of the chapter. The Circumcision of our Lord called also New-yeares-day. ITt was very necessary that our Lord Iesus Christ( who( together with his Father and the holy Ghost) made the law of Circumcision, should also keep the law, Why Christ was circumcised, especially being born a jew, made subject to the law, and undergoing the laws curse for our sakes. And as he truly kept the sabbath, and broke no part thereof, but abrogated the ceremony and ended it, by resting that day in the grave, which was the Iewes sabbath: So he was circumcised with the circumcision made with hands: albeit in stead thereof he ordained a new Sacrament: to wit, Old Circumcision. baptism for the new covenant in stead of this of circumcision:& the Lords Supper: a new Passeouer in stead of the old, that evening Sacrament of the law. The occasion why these six Scriptures are chosen. The learned and ancient Fathers of Christs Church, haue therefore chosen for morning and evening prayer, this day six remarkable Scriptures. And the rather because this feast of the Circumcision fals out very fitly to be celebrated about this time of Christs nativity, and oftentimes vpon the sunday. general sum of the two first Lessons. Moses in our first Lesson for morning prayer doth relate Gods ordinance and commandement to Abraham and his family, concerning Circumcision. In the first Lessō for evening prayer he maketh special use of this doctrine. To this Moses agreeth& S Paul, who meets with the Iewes vain boasting in outward circumcision and judaism, general sum of the Epistle& gospel,& the two second Lessons, calling them to another: that is, to the inward, as appeareth in the second Lesson for morning prayer, And writing to another people he sheweth the truth of this inward circumcision, by that effectual circumcision of the gentle Colossians, who were circumcised with circumcision made without hands: and this he doth in our second Lesson for evening prayer. In our Epistle for this day he teacheth, that it was not actus circumcisionis, that did justify Ahraham: but faith was imputed to him for righteousness, before he was circumcised. In the gospel for this day, the sequel and subsequents of Christs birth, with the particulars of his circumcision, are by S. Luke related. Mor. Prayer. 1 less. Genes. 17. Parts. The 17. chapter of Genesis being the first Lesson for morning prayer hath these chief points to be considered of, First how God indenteth with Ahraham, 1. as concerning his free love and merciful kindness towards him of the one party, 1 Gods indenting and couenanting with Abraham, 2. as touching Abrams obedience and dutifulness to God on the other party, concerning his observation of the Sacrament of circumcision, Ver. 1. to the end of the 14. internal circumcision required Secondly, Gods favour to Abrahams wife, how he vouchsafeth his merciful kindness also to Abrahams wife Sarai( whose name he changeth, as he had done her husbands) and maketh her a promise of bearing a child unto her husband, that was an hundred year old, hearing also Abrams request, for his base son Ishmael, but establishing his covenant with isaac the son of Sarah the free-woman. ver. 15. to the end of the 22. The third part of the chapter relateth the obedience of Abraham and his family, 3 Abrahams obedience. in performing the act of circumcision accordingly, ver. 23. to the end of the 27. the end of the chapter. A part of the tenth chapter of Deuteronomy is the first Lesson for evening prayer, eve. Prayer. 1 less. Deu. 10 12 from the 12. ver. to the end of the chapter, wherein Moses, First, chargeth the Israelites, 1 Moses his injunction. and straightly enjoins them to fear the Lord, to walk in his ways, to love, and serve him ver. 12. to the end of the 15. Secondly, he makes use of this his general charge, 2 The use of his general charge by commanding a special injunction of circumcision internal. by enjoining them a special circumcision of the heart, and to harden their necks no more: alleging many reasons to urge these exhortative precepts and commandements, ver. 16. to verse 22. which is the end of the chapter. A part of the second chapter of the Epistle to the Romans, Mor. Prayer. 2 less. Rom. 2.7. from the 17. ve. to the end of the 29. is the second Lesson for morning prayer: wherein, Saint Paul teacheth the jew his duty how to behave himself, in regard of inward circumcision, Paul schooleth the bragging jew. who boasted so much of the outward, He therefore doth First, 1 A description of the estate of the circumcised jew. describe the estate of the cireumcised jew boasting therein: ver. 17.18.19.20. Secondly, he reprehends these Iewes, as, 1. for reproving and censuring others and not themselves, 2 A reprehension of them. 2. for dishonouring and blaspheming God, and 3. for bragging so much of outward circumcision: ver. 21. to the end of the 25. Thirdly, he shows the use of outward circumcision: 3 The use& reference of outward circumcision. to wit, that it is to be referred to the inward circumcision, both in the circumcised and uncircumcised, effectual Circumcision of the Gentiles. alleging several sound reasons for the same, ver. 26. to the end of the 29. the end of the chapter. The second chapter of S. Pauls Epistle to the Colossians, is the second Lesson for evening prayer. eve. Prayer. Colos. 2. In a part whereof he beateth vpon the former points, proving it to be true by experience of that effectual circumcision of the Gentiles, and namely the Colossians: who as, First, they are complete in Christ, 1 That they were complete in Christ. which is the head of all Principality and Power, ver. 10. so Secondly, this is a part of their and our compliment, that in him we are circumcised with circumcision made without hands, 2 What this compliment is; to wit, their sp●ritua●l circumcision. by putting off the sinful body of the flesh through the circumcision of Christ. ver. 11. A part of the 4. chapter of S. Pauls Epistle to the romans is the Epistle for this day, Epistle. romans 4. from the 8. ver. to the end of the chapter. In which he First, propoundeth a proposition concerning blessedness 1 A proposition concerning blessedness. vpon them to whom sin is not imputed. ver. 8. Secondly, he disputes the point, determines& concludes it, 2 A determination of this true blessedness. concerning the true object of this blessedness: whether it be the circumcised, or the uncircumcised, he that seeks justification by the law, or which is justified by faith, ver. 9. to the end of the 25. the end of the chapter. The sixth and last Scripture is a part of the second chapter of Saint Lukes gospel, ver. 15. gospel. Luke 2.15. to the end of the 21. Wherein saint Luke Parts. First, relateth the effects and sequel of the Angels Sermon, 1 Effects& sequel of the Angels Sermon. as touching the birth of our Lord Iesus Christ. ver. 15. to the end of the 20. 2 The History of Christs circumcision. Effects diuers according to diverse objects. shepherds. Others. Secondly, unto this Saint Luke annexeth the History of Christs Circumcision, ver. 21. there being not above 8. daies between the one and the other. The effects of the Angels Sermon are diverse, according to the diuers objects thereof. First, in the shepherds? secondly, others. shepherds true, Circumcision of the heart The Sheepehards are said. 1 Talking and conference, First to confer& consider vpon that which they heard: they said one to another. Let us go even to Bethleem and see this thing. ver. 15. Secondly, they acted that whereof they had conference, 2 Walking and performance. so they came with hast, and found both Mary. &c. ver. 16. Thirdly, they did impart it to others, 3 Imparting& communicating to others. and hide not their Talent in the ground. And when they had seen it, they published abroad the things that were told them of that child. ver. 17. Fourthly, they lived not idly afterwards, 4 Returning to their callings again. but applied themselves to their callings, they returned. Fiftly, 5 Glorifying God for all: they glorified and praised God( as they were taught, by the example of the multitude of heavenly souldiers) glorifying and praising God, for all that they had heard and seen, &c. ver. 20. The effect of the shepherds ruminating, Effects of the shepherds, pains in others and repeating the Sermon in others, is two-fold, according to the two sorts of objects. First, wondering in the common multitude. 1 Wondering in the multitude. All that heard it, wondered at the things that were told them of the shepherds. ver. 6. Secondly, Maries, 1. keeping all these sayings, 2. Pondered, 2 Pondering in Mary. meditated and well considered of them, in her heart, But Mary kept all these sayings. &c. ver. 19. The particulars of the history of Christs Circumcision: Particulars of Christs circumcision. are, First the time when 1 The time when: it was done, when the eighth day was come, to circumcise him. Secondly, the manner of doing it, 2 The manner how. the name which he had when he received this Sacrament, his name was called Iesus. Thirdly, the reasons why 3 The reasons why he was so name, it was a name given unto him of the angel before he was conceived in the womb. ver. 21. The Epiphany of our Lord Iesus( that is, Calling of the Gentiles. his appearing to the Wisemen) otherwise called, the Twelfth day. Agreement of the doctrines of this feast with those of the circumcision. AS Iesus the child, was the glory of his people Israel: so is he a light to lighten the Gentiles. For otherwise that promise which was made unto Abraham( that in his seed all the nations of the earth should be blessed) had not been indeed accomplished. His name was therefore called Iesus; that he might save his people: that is to say Gentiles, as well as Iewes, from their sins. The cause and occasion of the choice. The Church of Christ hath therefore thought it fit, next unto his Circumcision to plaee our Lords Epiphany, his appearing to the Wisemen the Gentiles, who came out of their country by the blessed direction of a star, which brought them to Christ the bright morning Star, which rising from the East visited them. Whereupon they could not but do as the shepherds did, in visiting and doing homage to him. general sum of all the Scriptures in one period. In the two first Scriptures of the old Testament, chosen for the first Lessons, the Prophet Isay foretold that it should be so. And in the four out of the new Testament S. Luke, S. John, S. matthew, and S. Paul do record the effecting and accomplishment hereof that it was so. In the first lesson for morning prayer the Prophet Isay in his 40. chapter, Mor. Prayer. 1 less. Isay 40. more like an evangelist then a Prophet, First preacheth the comfortable tidings of remission of sins by Christ. Parts 1 Remission of sins preached. Comfort ye, comfort ye, my people, will your God say, speak comfortably unto jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardonned, that she hath received of the Lords hand double for all her sins ver. 2.2. 2 A prophesy of John Baptists coming. Secondly, the Prophet foretelleth the coming of John Baptist, the great crier, herald and clerk of this great Messiah: preaching this doctrine of salvation both to Iewes and Gentiles, Great britain called among other lands. which were penitent and believers. verse 3, to the end of the 5. Thirdly, 3 Doctrine of mans frailty,& the words stability and eternity. the Prophet preacheth as concerning the frailty of mortal man, of the power of Gods word, and perpetuity thereof: at which both Iewes and Gentiles are exhorted to rejoice, because the word that is made flesh is coming. Whose love and tenderness( like a shepherd over his flock) whose infinite power also and supereminencie is shadowed out by the Prophet. Both which are applied to the great comfort of Gods Church and people gathered of Iewes and Gentiles. verse 6, to the end of the 31, the end of the chapter. In the first Lesson for evening prayer, which is the 49 of Isay, even. Prayer. 1 Less. Isay 49. the Prophet, First, begins one of his Sermons, 1 Isay preacheth to all Iles, ergo, to great Britain, as though he did preach to great britain, England, Scotland, and Ireland( for these are islands as well as others are,) hear ye me O Iles, and harken ye people from far, &c. Verse 1, to the end of the 5 verse: where you may hear admirable and most comfortable exhortation. Secondly, 2 Isay preacheth Christs salvation to the nations, he speaketh of Christs coming and saving the nations, that dwell in continents, in lands, not environed with the sea, as well as the islands: to whom this saviour and royal Redeemer exhibiteth himself: For his people shall come from far, From the North, from the West, and from the land of Sinim. Verse 11. Also, Behold( saith the Lord) I will lift up mine hand to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shall be carried vpon their shoulders, &c. verse 6, to the end of the 22. Thirdly, 3 He foretells the means that he will afford to this purpose. God by his Prophet foretelleth the means and helps that he will afford to his Church of the Gentiles, speaking even to the comfort of the Church gathered in great britain( which we haue found by experience, And Kings shall be thy foster-fathers, and queens shall be thy nurses; they shall worship thee with their faces toward the earth, 1. Baptist preached of the calling of the Nations. and lick up the dust off thy feet, and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me, &c. v. 13, to the end of the 26, the end of the chapter. In our second Lesson for Morning prayer, Luke 3.1, Mor. Prayer. 1 Less. Luk. 3.1. to the end of the 22 verse, the evangelist tells us that John Baptist performed in preaching that which Isay foretold of him, Parts. First, for the matter 1 Matter, of his teaching, preaching the baptism of repentance. Secondly, for the manner, 2 Manner, crying. Thirdly, for the place, 3 Place, in the wilderness, and all the coasts about jordan. Fourthly, for the people his auditory, 4 Auditory. All flesh( that is) Gentiles and Iewes shall see the salvation of God. In the second Lesson for evening prayer, S. John chapter 2, verse 1, eve. Prayer. 2 less. joh. 1.2. to the end of the 11. verse, shows an example hereof in the first miracle that Christ wrought at the marriage, his turning of wateo into wine. John 2.9. in Cana a town of galilee. He being the son of God, Scope of this scripture. and therefore God himself persuaded. japhet to dwell in the tents of Sem, that they might( being married unto Christ in truth and righteousness) taste of Christs cordial liquour, Paul preached to the gentiles. even water metamorphosed and turned into wine. For this cause, and to this end, in our Epistle, Ephes. 3.1, Epistle. Ephes. 3.1. to the end of the 12 verse. S. Paul, Parts. First, useth these speeches, and delivers this doctrine to the Ephesians, 1 God made Paul a preacher for the gentiles sakes, which were Gentiles, viz. I paul am a prisoner of Iesus Christ for you Gentiles, if you haue heard of the dispensation of the grace of God, which is given me to you-ward. ve. 1.2. Secondly, he sheweth of what kind and nature this preaching is, 2 What kind of preaching it is, by terming it a mystery, showing in what respects it is so entitled. Thirdly, he telleth us what this mystery is, 3 What the mystery is, to wit, that the Gentiles should be inheritors also, and of the same body, and partakers of his promise in Christ by the gospel. Verse 6. Fourthly, 4 That God hath committed it to him. that the dispensation and ministry is committed unto him by the grace and favour of God, for the good of his Church gathered of Iewes and Gentiles. verse 7, to the end of the 12. What is that inheritance? what is that promise? what is that gospel and glad tidings, but that which causeth great ioy to all the people, that unto all nations is born a saviour, which is Christ the Lord. In the sixth portion of Scripture, chosen out for this daies service written matthew 2.1. gospel. Math. 2.1. to the end of the 12 verse, we haue a most comfortable and an infallible testimony of Gods vocation of the Gentiles, and their apprehending Christ, S. matthew shows it to be true, First, in the wise religious Gentiles, Parts: which came to see Christ, that true light, verse 1.2. 1 Wise men come to see him, Secondly, in king Herod, that crafty and subtle fox, who under the colour of worshipping this king of kings, 2 Herod sought to kill him, intended the destruction of the Lord of life, as verse 3, to the end of the 8, Thirdly, 3 Wise men performed what they intended, in the wise mens performing that which they came for. verse 9.10.11, Fourthly, in not persecuting the Babe, 4 Wise men did not persecute Christ. by returning any message to Herod( which divine Oracle in a dream inhibited) but returning to their own country another way, as verse 12. That this coming of the Gentiles to Christ, Circumstances to prove the truth of the wise mens coming, is a true history, the first verse of the chapter shows it, first in the circumstances Of time 1 Time, when it was done, Of place 2 Place, where twas done, Of persons 3 Persons, which were the actors of it, Of words and speeches 4 Words and speeches. that the gentle wise men used, viz. Where is he that is born, &c. Of the reasons which moved them to speak these words, 5 Reasons as motives first, For we haue seen his star in the East, secondly, and are come to worship him. v. 2. 2 Herods persecuting, the truth proue● the truth. Secondly, The wise holy, &c. the truth of these things is argued by the effects in herod and others, for heating of it, first, he was troubled himself, secondly, all jerusalem with him, verse 3. This perturbation appeareth by the effects thereof, First, his public search and inquisition of his own people, H●rods public and private inquisition. He inquired of the chief Priests and Scribes, the undoubted truth thereof, verse 4, who answer him out of the Scriptures, verse 5. and 6. Secondly, his secret inquisition of the wise men, what time the star appeared. verse 7. Herods appointing the wise men as secret intelligencers. The third effect of Herods trouble, is his mission and sending of the wise men by special commission( as secret intelligencers) to bring true word of the business, verse 8. 3 The wise mens obedience argue the truth aforesaid. Thirdly, the truth of these things are argued by the wise mens obedience and performance, as well in dead as in word and questioning. For S. matthew relates that, Nine fruits of their obedience, First, they went. Secondly, he tells by what means they went, how they were directed in their journey, And lo the star, &c. verse 9. Thirdly, their ioy for this heavenly concomitance and company of the comet. verse 10. Fourthly, they went into the house. Fiftly, they found the Child and the mother. sixthly, they fell down and worshipped him, that is, inwardly and outwardly. seventhly, they opened their treasures. Eighthly, they offered unto him gifts, first of gold, secondly of frankincense, thirdly of myrrh. verse 11. Ninthly, they returned into their country another way( not intending to go home by persecuting Herod) because God by a dream did so aduise them. verse 12. The Iewes are taught the calling of the Gentiles. The first sunday after the Epiphany. AS the malicious and refractory Iewes do deny Christ to be as yet come in the flesh, Agreements with the former scriptures. so haue they with a deadly and capital hatred infested that most sweet and comfortable doctrine, concerning the calling of the Gentiles, and of Christs most familiar and gracious appearing unto them. Wherefore the Christian church hath thought it good to choose out principal Scriptures for the five sundays following, that Christs catholic Church, Occasion of the choice of the Scriptures for the 5 sundays following. and each member thereof may be further established in this ground and main point of theology: that they may want no assured props to stay them from falling, nor any defences wherewith to uphold them in contending for the maintenance of that faith which was once given to the Saints. Our evangelical Prophet in the two first Lessons, first, sum of the two first Lessons. doth make the defective Church of the Iewes to understand this point, and secondly, teacheth them to trust in him: for tis vain to haue confidence in idols. And the Doctor of the Gentiles in the Epistle for this day, sum of the Epistle and gospel. exhorts the believers to perform another manner of service then was used by the Iewes, persuading them to offer up their bodies a living sacrifice, holy and acceptable to God. In the fourth Scripture for this day, the child Iesus is a president unto us of the spiritual and reasonable service and sacrifice of perfect obedience to God his father. The 44. chapter of Isay is the first Lesson for Morning prayer, Mor. prayer. 1 Lesson Isay 44 containing these chief instructions and most comfortable considerations. First, Parts. how God offereth himself in Iesus Christ unto his old and first people the Israelites, 1 Gods bountifulness to the old Iewes. in most ample and comfortable manner. verse 1.2. Secondly, 2 Gods flowing favours to the Gentiles, how the riuers and waters of his mercies shall flow vpon the Gentiles, whom he calleth the thirsty, barren, Iewes are taught, &c. or dry ground. vers. 3.4.5. 3 Gods ffecti●g her of, and by what means. Thirdly, the Lord confirmeth the effecting hereof by his omnipotent power, mercy, and eternal essence, and that difference which is between him the living God, and all false Gods and idols: That it is he which hath put away their transgressions like a cloud, and their sins like a mist. turn unto me therefore( saith he) for I haue redeemed thee, as verse. 22.& after the same maner he speaketh ver. 25. of the 43. chapter) &c. See more at large in the text, from the sixth verse of this chapter, to the end of the 28. verse, which is the end of the chapter even. Prayer. 1 Lesson Isay 46 In the 46. of Isay appointed for evening prayer, the same lesson is taught again to the Iewes. Parts. First, that as he is, was, and will be their God, and the God of the Gentiles, 1 His gracious promise to thē, urging their reliance vpon him. so haue they no reason to fly from him by having recourse to idols. Because the end of the chief idols, as Bell and Nebo, is ruin and destruction, vers. 1.2. Confusion shall come to the idols, their Makers and Worshippers. 2 Exhortation to give care onely to him. Secondly, God exhorts his Church to harken onely to him; because he hath done, he doth, and will do, whatsoever is done, 3 Dehortation from worshipping of id●ls, and why. or to be done for them. vers. 3.4. Thirdly, that they may not worship idols, because there is nothing which God hath made, or which man can make which can be resembled unto that divine essence and majesty. For I am God( saith he) there is none other, there is no thing like me. Which declare the last thing from the beginning, and from of old, the things that were not done, saying, my counsel shall stand and I will do what I will, I will give salvation to Sion, and my glory to Israel, &c. See more from the 5. verse to the end of the 13. the end of the chapter. Saint Paul in our Epistle for this day, Rom. 12. verse 1. Epistle. Rom. 12.1. to the end of the 5. in that his golden exhortation, persuades all believers, God must bee served of Christians otherwise then of Iewes, chaldeans, &c. and namely the Roman Gentiles, to serve God after another fashion then was used by the idolatrous Iewes, Our Lord Iesus the true, &c. or the filthy Chaldeans( a sacrifice which was unreasonable, unseasonable, and unacceptable to God,) viz. to the offering and yielding up their bodies a living sacrifice, holy, acceptable to God, their reasonable sacrifice. The text comprehends, Parts. First his exhortation, 1 Exhortation verse 1.2. Secondly, the grounds 2 Grounds and motive hereof, vers. 3.4.5. This was not written for the romans onely, use hereof to us also. which were Gentiles, but for our instruction also vpon whom the ends of the world are come. In our fourth Scripture, Luk. 2.42. gospel. Luke 2.42, to the end of the chapter, the child Iesus that sate in the midst of the Doctors, hearing them, and posing them, being the only votary of obedience, devoted altogether to his Fathers business, teacheth us what we should do. general parts S. Luke in this gospel first recordeth generally, First, the care and employment of Christs parents 1 The care of Christs parents. in seeking out their child in the first five verses. Secondly, the care and employment of the child Iesus 2 The employment of Christ in doing of his heavenly fathers business, and yet not neglecting to go down with his earthly parents to Nazareth, but being also subject to them in the other 7. verses. special parts of the text. The evangelist relateth more particularly, First, His parents care is twofold. his parents care is either particular in respect of the discharge of their particular and proper duties of coming to the feast and performing that which they came for accordingly, as verse 42.43. Or secondly, more special, or more particular for Christ Iesus their child, as ver. 44.45. and in a part of the 46. verse. Christs care& employment in his function prophetical, Effects of Christs employment, wrought diuers effects according to the diver objects, as First, in the multitude or greatest part, Christs understanding and answers wrought astonishment. 1 Christs understanding and answers wrought astonishment. Secondly, his absence from his parents which arose and was an effect of his employment, First, wrought and effected an amazement in his parents. 1. Christs absence arising of his employment effected diversly. Secondly, Our Lords Iesus the true an expostulation or an obiurgatiue question in his mother, son, why hast thou thus dealt with us, &c. vers. 48. Which question is answered with our Lords demanding of another question, whereby he 1. His parents ignorance is reproved. First taxeth their ignorance, which caused their needless seeking of him, How is it that ye sought me? 2 His employment was the cause of his absence from them, Secondly, he sheweth that his employment was the cause of his absence, Wist ye not that I must go about my Fathers business. verse 49. And that it was an imputation of ignorance unto them S. John shows, But they understood not the word that he spake to them. verse 50. Christs obedience another object of his employment. Another object of Christs care and employment in this his tender age, is his obedience and subiection to his earthly parents, after he had done his heavenly Fathers business, Then he went down which them, and came to Nazareth, and was subject to them. Which words and deeds were effectually treasured up, and pondered in his mothers heart. This was the effect that Christs employment took in his mother Mary, verse 51, And Iesus increased. The fruits and effects of Christs perfect obedience, fruits of Christs perfect obedience, were the increasings of God and godly increasings, first in wisdom, secondly stature, thirdly and favour with God and man. The second sunday after the Epiphany. Agreement of these Scriptures with the former AS God doth not cease to draw on the Iewes to repentance, to forsake their idolatry, and to betake themselves to him that is, hath been, and will bee their Iehouah, and Elohecha, as in the 44. and 46. of Isay, may be seen, and did appear: So is our God mindful of his mercy to the Gentiles, as was shewed then, and shall now appear in that which the same Prophet speaketh for, and concerning the continuance& increase of his favour to the believing Iewes then living, and to the faithful Gentiles which were to live afterward. Comfort to Iewes& gentiles, &c. In our two Scriptures of the old Testament the Gospel-like Prophet Isay sum of the two first Lessons. First, calls the Iewes to the consideration of Gods favours already received, and promiseth the continuance of them to the worthy receivers. Secondly, he exhorts them and the gentiles to haue them in singular reverence, that bring and preach the happy tidings of this salvation. In our Epistle, sum of the Epistle and gospel. the roman Gentiles are exhorted by a chief Preacher of these news, that seeing they had received these several favours of God, in the several gifts and graces of God, that they therefore would use them accordingly. In the gospel we are guided by S. John to the wellspring and fountain of these cordial liquours from whom onely we may draw them, and commend them with great glory to God, and rejoicing in ourselves, to the governor of the feast. The 51. chap. of the prophesy of Isay is the first Lesson, Mor. Prayer. 1 less. Isay 51. for this morning service, affording First, a most worthy preface unto an excellent Sermon. Parts. ver. 1. 1 A preface unto the Sermon Secondly, most singular comfort: first to the Iewes, 2 Singular comfort to Iewes& Gentiles. consider Abraham your father, surely the Lord shall comfort zion. ver. 1.2.3. secondly, to the gentiles, is afforded as great comfort concerning Christs future appearing to them. harken unto me my people, and give ear unto me o my people, for a law shal proceed forth from me, and I will bring forth my iudgement for the light of the people. My righteousness is near, my salvation goeth forth, and my arm shall judge the people, the Iles shall wait● for me and trust unto mine arm, &c. ver 4.5.6. Thirdly, all pretext of fear or discouragement 3 A prevention of all fear and discouragement. is taken away in regard of afflictions or persecutions of the faithful believers by evil instruments, and wicked men. ve. 7. to the end of the 23. the end of the chapter. eve. Prayer. 1 less. Isay 52. In our first Lesson for evening pra●er, which is the chap. Preachers of this salvation must be well entertained. following, God by his Prophet, Isay 52. Parts. First, encourageth his people in the best manner, by taking vpon them the strength beauty and purity which the Lord giveth them. 1 Encouragement of his people, ver. 1. to the end of the 6. 2 A special commandemen● for the ministers entertainment. Secondly, he chargeth them to bid such welcome in the best manner, which bring these comfortable tidings with them, and what good shall beside such as harken unto them in departing from uncleanness and wickedness, in believing in Christ, although he shall not make such a glorious show in the eye of the world, ver 7. to the end of the 14. ver. which is the end of the chapter. Epistle. Rom. 12.6. How like amost cunning Musician doth the chief piper of the Gentiles, Romans 12.6. to the end of the 16, ver. warble the harp of Isay the Prophet, persuading them to practise according to their profession, The market that S. Paul shoots at in this portion of Scripture and as they had been partakers of diuers excellent gifts and graces so they would dispense and dispose of them to the glory of the giver and profit of the receivers, whether minister or people. His exhortations are as many and as several as the gifts and graces are, The true analise. whereof he makes mention, and that is the true and best analyse of the text in my poor iudgement. In our fourth Scripture, being the gospel written, John 2.1. gospel. John 2.1. to the end of the 22. ve. The evangelist tells us that our Lord Iesus Christ performs in effect that which he promised& much more. This our saviour( I say) doth it, by whom came grace and truth, Scope and drift of this gospel, & from whom the Church now draweth in general, and all the stewards and officers of the feast in special, the cordial cheering liquours of his comforting spirit, in far more plentiful measure then heretofore, for the old Iewes had Christ( which was to come) promised as it were in waters: Christ performs salvation in the largest manner. But in these daies he is performed in wine. And that by the best transmutator, the best and rrue Chimist the onely true transubstantiator of species, substances and qualities. In this portion of Scripture, S. John gives us a view. First, of an occasion of a miracle. Parts 1 Occasion of the dead. Secondly, of the miracle itself 2 Miracle and dead itself. wrought by our saviour. Thirdly, of the consequents or subsequents thereof. 3 Consequents and sequel. The occasion is two-fold. Occasion twofold. First, the marriage 1 The marriage whereunto Christ himself, his mother, and his disciples were invited, ve. 1 2. The second occasion is, the want and penury of wine. 2 The want of wine. ve. 3.4.& 5. In the miracle we may consider. First, an introduction 1 An introduction. or preface. ve. 6.& 7. Now there was set there 6. waterpots &c. And Iesus said, fill the water pots with water. Parts of the dead. Secondly, the miracle itself, 2 The act and dead itself. Then he said unto them: draw out now and bear unto the steward or governor of the feast. ver. 8. The consequence of the miracle Consequent of the miracle. carrieth with it, first, testimony 1 The testimony: and confirmation thereof, secondly, the governors taxing the bridegroomes 2 The gouernours reproof of the bridegroom. infrugalitie and want of discretion. The first testimony is drawn from an outward sense Testimony 1 From outward sense. to wit, the gouernours tasting of it, to be wine, though he knew not whence it came. The second is taken from an inward 2 From inward sense viz. the knowledge and understanding of the seruants that drew the wine. ver. 9. The taxation and reprehension of the bridegroom, by an argument a diversis. Bridegroomes reproof a diversis. First, the frugality and discretion of most men. 1 Discretion of most men. Secondly, the infrugalitie and indiscretion of the bridegroom, 2 Indiscretion of the bridegroom. but thou hast kept the best wine till now. The third consequent of the miracle is, the use that the evangelist maketh hereof, a subseqent effect hereof, the faith and belief of his Disciples confirmed by this first Christs salvation is of the largest volume. miracle, 3 Consequent an ordinary blessed effect, a confirmation of his Disciples faith. and glorious exhibiting himself in this town bordering vpon the Gentiles near Tyre and Sydon, ver 11. The fourth consequent is, S. Iohns recording of Christs departure thence, 4 Consequent a record of Christs departure thence, and to what place he went, viz. his removing with his mothers kindred and Disciples down into Capernaum, where also he would do good to the gentle captain, as he did this first miracle in Cana in Galilee, which was called Galilee of the Gentiles, as Matthew 4.14.15.16. The third sunday after the Epiphany. Agreement with the former selected Scriptures, THat God of might being almightiness itself, and that Father of mercy who is mercy itself, and God of all consolation doth out of the plentifulness and overflowing of his bounty exhibit himself unto his Church& people, whether Iewes, or Gentiles, bond or free, Crete or Arabian, turk, scythian or Barbarian. sum of the two first Lessons And therefore by his Prophet Isay, he first offereth himself unto all: secondly, and vpon this general favour of his exhorts all in general unto iudgement and iustice( after the manner of John Baptist, Repent for the kingdom of God is at hand) for my salvation is at hand, and my righteousness to bee revealed. sum of the Epistle& gospel From this exceeding bountifulness S. Paul in our Epistle, exhorts the Romans to be bountiful and merciful. And S. Matthew shows it in our Lords practise of it in dead, in healing the Leper and the Captaines seruant when he was come down from the mountain, as he had preached mercy and meekness vpon the mountain. The first of the Scriptures of the old Tastament is Isay 55. Mor. Prayer. 1 Less. Isay 55. wherein our Lord Iesus. The riches of Christs bountifulness. First inviteth most graciously and proclaimeth most earnestly to all the thirsty, comfortless, and monilesse, 1 Christs graciously invites all. the waters, wine, and commodities continually to be had, and that without money, and monie-worth, at his most cheap and everlasting faire, ver. 1. Secondly, he attacks them, 2 Christ attacks ill husbandry in his people. and expostulates with them for their spiritual infrugality and ●●bouring in vain ve. 2.3. Thirdly, there is a prophesy and promise of Christ unto the nations, 3 A promise of Christ to the nations. ve. 4.5. Fourthly, the Prophet exhorts us to embrace this salvation, while it may be had. ve 6. 4 Exhortation to embrace this salvation offered. Fiftly, he shows the manner how to apprehended this salvation: to wit, by repentance. Let the wicked forsake his ways, and the unrighteous his own imaginations, &c. 5 The manner how to embrace it: ver. 7.8.9. In the sixth place the Lord sheweth the ordinary means whereby 6 The means whereby, a man cometh to repentance: to wit, the word of the Lord which is compared to the rain and the snow, ve. 10.11. In the seventh there are promises made to the effectual receivers 7 Promises to the effectual receivers. of Christ. ve, 12.13. The second of our Scriptures out of the old Testament& the first Lesson for evening prayer, is the next chap. following Isay 56. eve. Prayer. 1 less. Isay 56 wherein Christ by his holy Prophet. First, makes use of the former doctrines by his exhorting of all men to do well, 1 use of the Prophets former doctrines by exhortation to do well. to keep iudgement and do iustice: for my salvation( saith he) is at hand to come,& my righteousness to be revealed &c. ver. 1.2. Secondly, there is a promise: 2 A promise. first, to strangers in general, ve. 3. and secondly, to the eunuchs in special, to become members of Gods Church, to dwell in Gods house. 3 God graciously taketh away the lets that hinder men in their serving of God ver. 4.5.6. Thirdly, the Lord taketh away the lets and hindrances of mens embracing the truth by reason of the ignorance, carelessness and wickedness of their Magistrates, and Ministers, by promising himself to be their shepherd and leader, use of this great favour,& and sufficiently providing for them, ve. 7. to the end of the 12. the end of the chapter: saying. Them will I also bring to mine holy mountaines, and make them joyful in mine house of prayer, for mine house shall be called the house of prayer to all people. Christ p●rformed all this at Pentecost. All this we know was performed in the daies of our saviour, and chiefly at that time when he sent down the largess of his bounty at the feast of Pentecost. Now from this exceeding bountifulness of our Lord, Epistle. Rom. 12 16. Exhortation to bountifulness hindered by reuenge. S. Paul, Rom. 12 16. to the end of the 21. ver. which is the end of the chapter, exhorts the Romans, which were gentiles, and in them us all, and all other gentiles, unto mutual kindness, lowliness, peaceableness, gentleness, bountifulness;& mercifulness. For herein shall a man show himself, a gentle gentle, a right Christian, a son of our heavenly Father, who is the onely Father of mercy. And because nothing more interrupteth our love one to another then pride,& haughtiness, thinking too well of ourselves, wrath, and the effect of wrath, which is desire to be revenged of him that hath angered us: our Apostle therefore, Parts. First, exhorts 1 Exhortation them to mutual love( giuing therewithal caveats against pride and malicious reuenge) and persuades them to haue a general peace with all men. ve. 16.17.18. Secondly, dehorts 2 Deho●tation from auengement. Thirdly, exhorts 3 Exhortation to give place to wrath. 4 Confirmation Fourthly, allegeth a Scripture, to force his dehortation& exhortation. ver. 19. 5 Description of a true and holy reuenge. Fiftly, concludes hereupon what the true, holy,& Christian reuenge is, to do good to our enemy: first by feeding him when he is hungry: secondly, by drenching him when he is thirsty: which who so doth shall heap coals of fire on his enemies head. ve. 20. 6 How a man may perform this hard precept. sixthly, because this counsel is durus sermo, and hardly to be digested, but more hardly to be performed, Saint Paul shows the way how to do it, in the last verse being partly dehortatiue: Chrsts performs the, &c. Be not overcome with evil: and partly exhortative, but overcome evil with goodness. ver. 21. In the portion of holy Scripture appointed for this daies gospel, gospel. Math. 8.1. Math. 8.1. to the end of the 13. we may see the accomplishment of Gods promises concerning his bountifulness in Christ, how they are all yea and a men in him. For S. matthew tells us after he had ended his gracious Sermon vpon the mount, he performed in dead that which he spake before in word. First in healing the Leper, Parts as he was going to that proud and unruly city Capernaum( even as he was in itinere) as in the first four verses appeareth. 1 Cure of the Leper. Secondly, in his healing the Centurions seruant, 2 Cure of the Centurions seruant, at his first entrance into Capernaum, as in the rest of the verses. The first of these cures he performed, How both these were cured by Christ. by touching& speaking: the second by speaking only, by his power and word without touching. The first miracle he wrought vpon a jew an unclean Leper; the second, vpon the seruant of an unclean gentle, though purged& made clean, by his effectual and acceptable faith: yea, so great faith as the like was not in Israel. In the story of the Lepers cure observe: observations out of the story of the Lepers. first, the occasion which is either general or special: 1 Occasion general, special. the general occasion is, the concomitance of great multitudes after he was come down from the mountain, ve. 1. The special occasion the Lepers faith, special occasion, the faith of the Leper. who believed, and therefore he spake, and out of the feeling of his misery was urged to seek help at the hands of the {αβγδ} the greatest physician of all. ver. 2. The second is the miracle wrought vpon the Leper, 2 observe the miracle. And Iesus putting forth his hand touched him, &c. ver. 3. The third is the charge and commandement that Iesus gave him: first, in a prohibitive manner; 3 observe the charge which Christ gave the Leper. see thou tell no man secondly, in a preceptive manner, which is two fold, the first in showing himself to the Priest: the second, in offering the gift that Moses commanded. ver. 4. In the other relation we haue a preface unto the history, confirming the truth thereof by circumstances: general parts of the story of the paralitiks cure. Entrance into it. first of the persons, first doing and acting it, secondly, or of the patients or sufferers: secondly, the time when twas done: thirdly, the place where, When Iesus was entred into Capernaum there came unto him a Centurion, &c. ver. 5. history itself. special parts of the history▪ In the history itself the text doth primo aspectu direct our eyes to behold, and our ears to harken, First, the Centurions petition: 1 The Centurions petition. master, my seruant lieth at home sick, &c. ver: 6. Secondly, to Christs answer, 2 Christs answer. I will come and heal him, ver. 7. Thirdly, to the Centurions reply unto some part of Christs answer, 3 Centurions lowly reply to some part of Christs answer▪ viz. to these words, I will come: in saying, master, I am not worthy thou shouldst come; ver. 8. his reason he rendereth for this reply. For I am a man also under the authority of another, &c. ver. 9. Fourthly, to our Lords answer, his affectation, approbation, censure, and commendation of the Centurions faith, 4 Christ answer and affectation, his censure and commendation of the Centurions faith. When Iesus heard it he marveled, &c. Verily I say unto you, ver. 10. unto this approbation and commendation of the Centurions faith out Lord Iesus annexeth two several causes or reasons: The first, is taken from Gods secret Election of the gentiles: Christs two reasons of this censure. the second, his Reprobation of the Iewes. But I say unto you, that many shall come, ver. 11. And the children of the kingdom shall be cast out. yet 12. The fift point that we are to harken unto is, Christs final answer unto the Centurion, 5 Christs final answer, in granting effectually that which the Centurion had asked faithfully. by the granting of his petition in the miraculous cure of his seruants desperate malady, though the sick man came not near Christ bodily, neither came Christ personally near to him. And Iesus said to the Centurion, Go thy way, and as thou hast believed, &c. And his seruant was healed the same hour ver. 13. God respects fruits of all these favours. The fourth sunday after the Epiphany. HE that is so full of compassion both to Iewes and Gentiles, Coherence and connexion of the scriptures for the three former Sondais and rhese two that follow. God looks for the fruits of his mercy from the trees of his planting. God requires obedience by the same Prophets mouth by whom he promised favour. sum general of the two first Lessons. general sum of the Epistle and gospel. as we haue heard in the Scriptures appointed to be red and applied to the Church for the former three sundays, doth now in these that follow, urge and require at the hands of Iewes and all other nations, the fruits of such unspeakable favours; a walking and conversation answerable in some measure unto so great salvation offered. And as in the former Scriptures, by his Prophet Isay he promised such mercies to both sorts of people, making one body in Christ: So by the same Prophet he threateneth them both with punishments( if they prove impenitent) exhorting them to consider well of that which the Lord doth from time to time. Promising to the believers and penitent a withdrawing of his wrath and displeasure, and not to contend with them for ever. In the other two Scriptures which are out of the new Testament: First, the same points of obedience are urged by S. Paul, even of every soul both jew and gentle, bond and free: That in their obedience and conscionable subiection to the higher powers, they show their participation of Gods favours: Secondly, our Lord Iesus, to teach the disciples obedience and faith, to the fearful disciples true fear, and religion to the Gergesenes, he causes meteors, elements, winds, sea, demoniacs, divels, and swine to obey him. Isay the 57 chapter, is the first Lesson for this Morning prayer, Mor. Prayer. 1 less. Isay. 57. wherein the Prophet tells them, First, of the generality of their blockishness, dulness, 1 A reproof of their general blindness, in not considering why God takes away the righteous; and an exhortation to repentance. blindness, and want of due consideration of Gods punishments in his taking away the righteous and merciful, because he will not haue them taste of the afflictions and judgements to come: for he saith, Peace shall come vpon them, they shall rest in their beds, every one that walketh before him. And herewithal he calls the blind unthankful and forgetful God expects fruits& effects of all. Iewes to repentance, unfaithful and unthankful Iewes are called witches children. though they be the seed of the adulterer, and of the whore. Verse 1. to the end of the 14. 2 An instruction of others concerning Gods familiarity with the contrite. Secondly, he calls the faithful, lowly and humble, yea the froward covetous persons that will be reclaimed, to consider hereof. That he which inhabiteth eternity dwelleth also with him that is of a contrite and humble spirit, to revive the spirit of the humble, God will be appeased with the peaceable and lowly ones. and to give life to them that are of a contrite heart. Verse 15, to the end of the 19. Thirdly, the Lord sets down the fearful estate of wicked men, 3 A description of the fearful estate of wicked men. who are never at quiet, either with themselves or others, but are like the raging sea, &c. Verse 20.21, which is the end of the chapter. For this cause is the next chapter set out for the evening service, being the 58 of Isay, eve. Prayer. 1 less. Isay 58. wherein 1 Exhortation to the Prophet, to reprove the jews zealously, First, God commands his Prophet to be more earnest in his ministry against these unquiet men: nor to be quiet, but to cry aloud, and not to spare, to be as it were, in a rage against them. verse 1. 2 Their sins are rehearsed in particular, hypocrisy, lip-labour, bragging and meriting, Secondly, God doth particularise some of their sins, to wit, first, the sin of hypocrisy and dissimulation, seeking of God daily, as though they did righteously like an holy and righteous nation: secondly, nay, their expostulating with God, because of their outward humiliation, Wherefore haue we fasted, &c. verse 2.3. 3 God attacks hypocritical fasting, and sheweth what a true fast is, and the effects therof. In the third place God reproveth this their fasting, showing what the true fast is, and what the effects of the true fast are. verse 4, to the end of the 14, the end of the chapter. The seruant of God, and teacher of the Gentiles, Rom. 13.1, to the end of the 7 verse, in his exhortation unto subiection, Epistle. Rom. 13.1. ad 7. sum& scope of it. and obedience to magistracy, would haue this as a fruit to grow out of the three of our obedience to God, First, propounding the general doctrine exhortative unto subiection. Parts. 1 A general doctrine exhortative unto subiection and obedience to Magistrates, a fruit of the three of our obedience to God verse 1. God looks for grapes of these his graces. Secondly, the reasons motive in the other 6 verses, 2 Reasons motive to urge this doctrine, His injunction or Canon is general to every soul without exception. 3 Conclusions exhortative that every one haue his due, but Gods people above other are tied to obey their Magistrates. He chargeth all men of what estate and condition soever, jew or gentle, male or female, with due obedience to rulers. Thirdly, concluding this point in the 7 verse, That every man ought to haue his due of others: but chiefly the elect and true seruants of God, every one of them must yield tribute to whom they owe it, custom, fear, honour, to whom it is due, that is, from them and all others. All are disobedient unto Prophets and Apostles. Now though God by his Prophets persuades all to true and sincere obedience: though Christ by his seruant paul would haue men to do it, not of fear, but of conscience: gospel. Math. 8.23. end of the chapter. sum and drift of it. Our Lord causes Meteors, Elements, winds, sea, demoniacs, divels and swine to obey him, to teach obedience to the disciples, true f●are and religion to the Gergelenes. Yet are all, or the most part refractory, rebellious, or forgetful of their duties. Our Lord Iesus therefore matthew 8, verse 23, to the end of the chapter, will bring in, as examples of obedience, the most disobedient and unruly creatures, the most raging, mad and diue●lish creatures, the possessed with divels, the divels themselves; yea, the very hogs to persuade obedience unto them that had so little religion and taste of Gods grace, that were more desirous to haue the country rid of Christ Iesus, then to haue his company among them. S. Matthew doth in the first place relate and show how our Lord teacheth true trust and assured confidence in God unto his Disciples, by caring for them, and saving of them, though they were in danger of drowning, Parts general. A relation of Christs twofold deliverance, and Christ himself asleep. In this part of history S. matthew doth, First, propound the danger that the Disciples were in, verse 23.24.25. Secondly, Christs rebuk, first, of his Disciples, 1 ●f the disciple●, secondly, of the winds and the sea, 2 Of the demoniacs. Thirdly, their deliverance by Christ out of the danger they were in. Analyse of the●, 1 The danger the Disciples were in, 2 Christs reproof of the Disciples, 3 Their deliverance out of the danger, Which danger came by reason of the Disciples slenderness of faith, causing the grossness, raging, and turbulence of the wind and sea. verse 26. Christ teacheth confidence, &c. 4 The effect of this miraculous deliverance. Fourthly, he sets down also the effect which this miraculous delivery wrought, to wit, an acknowledging of an extraordinary power and preëminence, and per consequens, a divine power in him whom the maruailing men called a man, And the men marveled, saying, What man is this, &c. sum of the relation of the second danger and misery, to wit, of the demoniacs. S. Mathews second relation is as concerning the power and authority which Christ hath even over the demoniacs, who are urged in some fashion to confess him, and are by that Iesus and son of God, delivered from that their miserable possession, with such a multitude of divels and unclean spirits which vexed them. Analyse of this second, In these men S. matthew lets us see not a fear of danger imminent, which was in the Disciples( as is aforesaid) but so present grievous and tormenting a misery, as can come either to gentle, jew, Gergesene, or any other. Their misery is, 1 The name of their misery, First name, possessed with divels, 2 diverse effects are mentioned either of Secondly, the evangelist mentioneth diverse effects: as first, of their misery, 1 Their misery, they came out of the graues very fierce. v 28. Secondly, of Christs power, 2 Christs power the force and power of his presence, they cried out, first, saying, Iesus thou son of God, what haue we to do with thee: secondly, Art thou come to torment us before the time. verse 29. Another effect of Christs power describing the Demoniaks deliverance, Their deliverance is described by another effect of the powerful presence of Christ over the divels themselves, and the divels subiection unto him, notwithstanding their malicious intent still to do mischief. verse 30. 31. 32. Thirdly, the effect of the divels malice 3 The effect of the divels malice, unto the swine, first, his malicious violence, And he hold the whole heard of swine was carried with violence, secondly, the effect hereof, and died in the water. Fourthly, the consequents and effects of this loss of the hogs, 4 The consequents and effects of their loss of their hogs. are expressed, which are, first, either in the herdmen, secondly, or in others, first, the herdmen fled, secondly, they told all things what was become of the possessed with divels, verse 33. Mans ways very light& vain, The second consequent is in others, to wit, the men of the city: for First, they came out to meet him, Secondly, they besought him to depart out of their cost. Verse 34. The fifth sunday after the Epiphany. almighty God, sum of the 57& 58 of Isay,& the coherence between them and these two for this Sonneday. who by his Prophet Isay in the 57 and 58 chapters, offered mercy to the Church of the Iewes and Gentiles gathered, or to be gathered: and in lieu thereof requires that they would not receive these graces in vain, but bring forth the fruits of the spirit accordingly, doth now in the 59 and 64 chapters set apart for this daies service, sum of the 59& 64 chapter of Isay. begin to compare their ways and works with his gracious words and deeds, in calling them to an holy conversation: and weighing them in his righteous balances, finds them too light. sum of the Epistle. And S. Paul persuades the gentle Colossians unto gentleness, meekness and kindness, which must as garments and ornaments be put on, and of all Christians worn, though the Iewes regarded them not. Our Lord also sheweth( in a parable concerning the state of the Church gathered of Iewes and Gentiles) a reason why the mercies and favour of God offered to men, sum general of the gospel. and apprehended in the receiving of that good seed of his word, do take no deeper root and work no better effect in men. The Church of God therefore must( as they do Isay 59, Mor. Prayer. 1 less. Isay 59, ) aclowledge their sins unto almighty God, sum and scope of the chapter. who nevertheless is still gracious unto them by his power, taking vengeance of their aduersaries, though they were the Gentiles, and in his mercy calling the islands from the West and East, Parts& principal points, and making a covenant with them. First, there Isay tells them that Gods power is as it was, his favour in saving 1 That Gods power and favour in saving and hearing them as it was, Behold the Lords hand is not shortened, that it cannot save. verse 1. Men must pray for reformation of their ways. 2 A reason why God neither delivers nor hears at some times, Secondly, he sheweth why God at some times doth neither save nor hear. The cause is in themselves, But your iniquities haue separated between you and your God, and your sins haue hide his face from you that he will not hear. verse 2. For your hands are defiled with blood. verse 3, to the end of the 8 verse. 3 That God doth justly punish them, Thirdly, the Prophet in the person of the people acknowledgeth their sins, and that God doth justly punish them for their iniquities, Therefore is iudgement far from us, we wait for light, but lo it is darkness, verse 9. We grope for the wall, 4 God doth reuenge and requited the fury of his aduersaries. like the blind, verse 10, to the end of the 15. Fourthly, God himself cometh forth armed with power, salvation, and righteousness, requiting the fury of the aduersaries, verse 16.17.18, and promising the manifestation of Christs spirit unto the Gentiles, Promiseth the manifestation of his spirit to the Gentiles. The promise was performed by Christ, Mat. 28. And I will make this my covenant with them, My spirit which is vpon thee, and my words which I haue put in thy mouth, &c. verse 19.20.21. which promise Christ himself verified, Math. 28. the last verse of the chapter, And lo I am with you alway unto the end of the world. eve. Prayer. 1 less. Isay 62. sum& drift of the chapter. Supplication& petition after confession of sins. Now because after confession and acknowledging of sin by the godly, there followeth supplication and deprecation unto God for his merciful favour, and the removing of his judgements and punishments, the Prophet in the 64 chapter takes this course, in the first four verses, O that thou wouldest break the heauens and come down, Parts and principal points. 1 Petition, 2 Confession, 3 Begging of mercy in general, 4 entreating it in particular for the city and the temple. First, beseeching God to reuenge himself of the aduersaries, verse 1, to the end of the 8. Secondly, acknowledging their sins unto God, ver. 9, to the end of the 16, Thirdly, desiring him to be mindful of his fatherly mercies promised unto his children in general, Fourthly, to show it unto his city jerusalem, and his temple in Sion in particular. Saint Paul our gentle teacher persuadeth us, 1 A gentle persuasion unto gentleness and meekness, by a right and true gentleman. and the Colossians. Colos. 3.12. to the end of the 17, Epistle. Col. 3.12. ad 17. unto gentleness, meekness and kindness, which virtues must be their and our clothing because God h●th in love chosen them, and made them holy and beloved. verse 12. Secondly, he sets down the ends or motive hereof, 2 The ends& motives of this persuasion, and hereunto, As First, that the peace of God may rule in their hearts, The first end that gods peace may rule in their hearts, because they are called unto it in one body. verse 15. Secondly, that Christs word may dwell in them as in Christian tabernacles in all wisdom, teaching and exhorting, &c. verse 16. The second, that Gods word may dwell in their hearts, The third end, is the end of all ends, that whatsoever they do or speak, it may all be in the name of the Lord Iesus, giuing thanks to the Father by him. verse 17. The third, that they do all in the name of the Lord Iesus, giuing thankes to the Father by him. Saint matthew chapter 13.24, to the end of the 30. gospel. Mat. 13.24. ad 30. verse, propounds a parable of our saviour Christs to this purpose, and delivers the use thereof. The Protasis or parable is of the kingdom of heaven. The Apodosis whereto tis resembled, is, sum of this Scripture, like unto a man which sowed good seed in his field. In the parable we may take a view. Parts general First of the sowers good care and diligence, A parable, The application of the parable. Parts of the parable, 1 The seedmans diligence, Secondly, of the husbandmens sleepiness and negligence, 2 The labourers negligence, Thirdly, of the enemies interruption and hindrance, 3 Interruption and hindrance by the enemy, Fourthly, of the wisdom and precaution, to be used in these businesses with patience, 4 wisdom required in all these businesses with patience. in expecting the time till the good and bad seed may be separated, with care and diligence of the husbandmen and seruants, after the example of the master, and his precise commandement. The seed-mans good care and diligence is mentioned in the 24 vers. mens sleepiness in stead of watchfulness. v. 25, a cause of the enemies malice and interruption, Then came his enemy and sowed tares, in the same verse. Examples of meekness A confirmation of the truth and undoubted certainty of the continual malice and watchfulness of the enemy, 1 Confirmation of the continual malicious watchfulness of the enemy, First, the tares appeared, Secondly, the blade was sprung, Thirdly, and brought forth fruit. verse 26. A second confirmation of the householders ill success, 2 Confirmation of the householders ill success and malice of the enemy. is the seruants certain knowledge, and consequently their questions hereupon moved to the householder, which he answereth, teaching them wisdom and wariness to deal in this business. Their first question argueth the truth of the seed-mans goodness, The seruants first question. and the seruants acknowledging thereof, though it be propounded interrogatiuely: Sowedst thou not good seed, that is, thou didst sow. Their second question is from their knowledge of the tares, The seruants second question. but they desired to be fully resolved from whence they came, From whence then hath it tares? verse 27. Their answer they receive from the householder, Answer to the first and second question. And he said, the envious man hath done this. The seruants third question. Answer. Their third question is what course is to be taken in such a case, Wilt thou then that we go and gather them up? verse 28. The answer hereunto is, First, negative, Nay, the reason he yeeldeth, Least while ye go about to gather the tares, Reason of the answer. ye pluck up also with them the wheat, verse 29. Or secondly affirmative, 1. In advising them to haue patience for a time, Let botb grow together, 2. In determining what shal be done, 1. With the tares, And 2. with the wheat. Resolution& determination what shall become of the tares. And secondly, when they shall be so used, Thirdly, by whom, First, The tares shall be gathered, Secondly, bound up in sheaves, Thirdly, they shall be gathered to be burned. All these shall be done at harvest time, and by the reapers, Patienet expectation. Secondly, the householder determines what shall be done with the wheat What shall bee done with the wheat. and good corn, Gather the wheat into my barn. ver. 30. Septuagesima sunday. THe History of Christs gospel as it containeth a most singular method, Coherence of the doctrines contained in the Scriptures chosen for the three sundays following& all the rest. in setting down first the advent and coming of Christ foretold by the Prophets: Secondly, his Incarnation. Thirdly, then his Circumcision. Fourthly, after that his Apparation to the Gentiles,& continual favour to his people, whether Iewes or other nations. Fiftly, his baptism, sixthly, his Fasting, seventhly, his Preaching and miracles to confirm his doctrine. Eightly, his Feasting, in eating the Passeouer and ordaining the Supper. And ninthly his Passion. The Christian Church likewise( for the good of all the members thereof) haue in the three Lords daies, or Sabbath, The subject of the Scriptures chosen for the three sundays following. following thought it most fit to choose out such Scriptures, as may best serve for their Humiliation: to prepare and make them fit to receive such as may be fittest for their instruction in the high mysteries of their redemption: to wit, the Fasting, Temptation, Passion, death, resurrection, ascention, the session of our Lord Iesus, at his Fathers right hand, and his coming to us once again, though it be unto iudgement. Now because nothing can more humble a man then when he shall see, how highly he was in Gods favour by creation, A very good occasion of humi●iation, and how he was and is abased by sin, and fallen by disobedience, from such a glorious estate little inferior to the Angels. Therefore in the first Lesson for this morning prayer, Mor. Prayer 1 less, Gen. 1. Moses writing the first History shows, in the first chapter of the book of the Creation, Parts. called Genesis. Mans humiliation in consideration, Of his fall from that excellent creation, First, that God made the Chaos, 1 The making of the Cahos or Prima materia, or indigested lump of nothing. ver. 1.2. 2 The distinction or division of the first matter into form. the creation of the light& firmament. Secondly, that thereout he distinguished and divided the several creatures: to wit. 1. the lighs for the first day. ver. 3.4.5. 2. the firmament, which he called heaven, to separate the waters from the waters, for the second daies work. ver. 6.7.8. Thirdly, that he made the herbs and trees for the third daies work, after that the waters: 3 The creation of herbs and trees after the division and separation of the waters from the earth. that is, the Seas were gathered together, and that the earth: that is, the dry land appeared, vers. 9.10.11.12.13. Fourthly, that he made the great light of the sun and moon, and the light of the Stars, 4 The creation of the sun moon& Stars, for the fourth daies work, ver. 14.15.16.17.18.19. Fiftly, that he made all creeping things, having life, all fowls flying,& al fishes swimming, 5 The creation of the creatures creeping, flying and swimming, for his fifth daies work, ver. 20.21.22.23. sixthly, that he made all beasts and cattle, and creeping things of the earth. ver. 24.25. with man and woman, whom he made Lord and Lady over the creatures, 6 The creation of all beasts of the earth,& of man& woman the Lord and Lady of thē all. ver. 26.27.28. to whom he appointed their diet, whereon they should feed. v. 29.& the diet& food for the beasts, for the fowles,& for the creeping creatures, &c. for his sixth daies work. ver. 30.31. In the first Lesson for evening prayer, being the second chapter of Genesis, eve. Prayer. 1 Less. Genes. 2. Moses will tell and teach us, Parts. First, that God restend the seventh day from his work of creating, though not of propagating and preserving the creatures. 1 God resteth from creating, but not from increasing and preserving, ver. 1.2.3. Secondly, Moses doth recapitulate in general, what God did in special, in creating the heaven and earth, the vegetals and plants of the field, which he watered with a mist from the earth. 2 Moses his general recapitutlation of Gods special works, Reasons why God watered the vigitals of earth, with a mist from the earth, 1 Because it had not rained, 2 Because man was not then made, to husband the earth, ver. 4.5.6. Thirdly, Moses doth for mans further humiliation show us the base matter whereof man this glorious creature was made in respect of his body, 3 The ma●ter whereof man was made, and that celestial or heavenly matter whereof his soul was made. The Lord God also formed the man of the dust or slime of the ground, &c. ver. 7. Fourthly, Moses tells us that God had a care to provide as well for mans pleasure, as for his necessity. 4 God provides for mans holy delight as for necessity, 1. in planting a garden eastward in Eden, with all kind of pleasant trees for meate and medicine for man. ver. 8.9. 2. in causing a river with 4. streams to ro run 4. ways, to water the garden, as 10.11.12.13, 14. verses. Fiftly, he sheweth that this garden was planted for mans sake; and therefore God placed man therein: but with a proviso, how he should behave himself in the garden, 5 God puts man into the garden, but with a caveat& proviso how to eary him, to wit, what he should eat,& what he should not eat, a preceptive and a prohibitive commandement. ver. 15.16.17. sixthly, he doth particularise unto us the manner& matter how& whereof woman was made and broughr by God himself to the man, that is, married unto him. v. 18.19.20.21.22. 6 The manner of womans creation, seventhly, that as Adam gave names to other creatures, according to theit natures, as v. 19. so he first gives the name Mannesse shee man or woman to his wife, 7 Adans wisedome and authority in nominating the creatures& his own wife, and secondly doth therein show the nearness and deerenesse of a mans wife unto husband above father and mother. ve. 23.24. Eightly, that all these favours of God were imparted unto man& woman in their innocency, 8 Mankind had all these favours in their innocency. and they were both naked the man and his wife, and were not ashamed. ve. 25. Saint Paul being a minister of Christ, Epistle. 1 Cor, 9, 24, sum general and scope thereof, a man that should give light unto other, doth here make himself a pattern of piety and humiliation, teaching by his works of subduing his flesh, as by his spiritual and holy words unto others the true humiliation of soul and body. Parts. This he doth 1. Cor. 9.29, to the end of the chapter. In which Scripture. First, he teacheth by similitudes, 1 Teaching by similitudes, 1 Of those that run in a race. ver. 24. Paul an example of humiliation, 2 Of such as prove maisteries. ver. 25. Se●ondly he teacheth by example and applieth the simitudes to himself. 2 Teaching by example a●d applic tion of the similitudes, The 1 I therefore so run ver. 26. The 2 So fight ver. 26. 3 The manner& means how Saint Paul doth both, Thirdly, the course that he takes to perform both these, is, 1 {αβγδ}, to beate down his body 2. {αβγδ}, to bring it into subiection. Fourthly, he propounds the end why he did both these that God may haue the glory, by his glorious not infamous walking in his ministry, by doing and performing that which he teacheth, and in not being {αβγδ}: that is, without honour and credit: as those are which do preach that unto others which themselves will not practise, the greatest infamy that can come to a man in his ministry: yea, or to any private person running in the race of holy profession and Christianity. 4 He propoundeth the end why he doth al. Who are most infamous in their ministry and in the profession of Christianity. Our saviour in his gospel written by S. Matthew chap. 20. ver. 1. to the end of the 16. gospel. Math. 20.1 ad 16 general scope thereof. will show unto his people in the parable of the labourers hired into the vine-yard, how they must always belabouring& doing good,& herein will also show the pride& hautines of some men, their unthankfulness, discontentednes, murmuring,& maliciousness, envying the good estate of others, which ariseth from the mere love& favour of God( they doing herein as the divell did at man as soon as he was created, Parts general when this his adversary saw how greatly man was of his Creator favoured. The parable 1 The parable, reacheth from the 1. ver. to the end of the 15. The use of the parable is in the 16 ver. 2 The use of it. What the parable is, So the last shall be the first, &c. for many are called, &c. Parts special. The parable is a resemblance of the kingdom of heaven unto a certain householder. In whom we may see First, his love and care to his Vineyard, 1 The householders love and care for his vineyard. in calling, providing& hiring labourers from the 1. ver. to the end of the 7. Christ loues whom he will, and how he will. Secondly, his rewarding and payment, his iustice and equal dealing with the labourers, 2 His just dealing with the labourers. ver. 8. to the end of the 15. The householder calleth and bargayneth alike with his seruants, 3 His bargaining with the workfolkes. five several times, five times. The first time 1 Time is at the dawning of the day. ver. 1.2. The second 2 Time is about the third hour. ver. 3.& 4. The third and fourth times 3& 4 Time are about the sixth and ninth hour ver. 5. The fifth time 5 Time is about the eleventh hour, as ver. 6. and 7. The iustice and equal dealing of the householder is generally expressed, Explanation of the householders iustice and equal dealing. in commanding the steward to call the Labourers from the last to the first, and give them a penny a piece, their covenanted and contracted hire. ver. 8.9. The truth and confirmation of this iustice, Confirmation of this just dealing. Saint Matthew sets down in the truth and equality of the words and agreement passed between the advocate, who takes vpon him the part of the defendant and the clients or laborours, who are the plaintiffs and the contradicents contrary supponents or opponents, These opponents not reckoning aright, nor suppsing aright, being the first that were hired, yet had their right, as ver. 10. These envious and captious labourers do reply vpon the householder their master. The hired labourers captious and envious reply. 1. Secretly by murmuring, 1 They murmur. as ver. 11. 2 Openly or outwardly by accusing their master of injustice and inequality: 2 They accuse. saying, These last haue wrought but one hour, but thou, &c. ver. 12. The householder makes answer to one of the murmurers for all the rest. The householders answer to the murmurer, to contemn him, is three-fold. 1 In a common plea, a flat denial of the unjust dead wherewith he was charged, Non est factum: 1 Non est factum. Friend I do thee no wrong. 2 By proving the truth thereof, 2 The conscience of the replier and ●●nt. testimonio opponentis, conscientia opponentis, ipsius orese judicat: Didst thou not agree with me for a penny. ver. 13. 3 By counseling and commanding the murmurer to depart Proud envious,& malicious,& contented with his own, Take that which is thine own, and go thy way. Of this peremptory counsel and commandement the householder yeeldeth three reasons. 3 A perempory counsel& conclusion grounded vpon three foundations. The first is drawn from his own free bounty 1 The free bounty and goodness of the householder. and willingness to show himself as kind to the last that was hired, as to the first. ver. 14. The second is taken from the lawfulness of the good disposing of his own, 2 An old rule taken from the lawful use of every mans own after the good pleasure of his will, Is it not lawful for me, &c. The third from a just reproof of the envious murmurer, 3 A just reproof and censorious iudgement of the envious gudgers bad heart& tongue, whose eye is evil and therefore his heart is grudging at his fellowes prosperity, proceeding merely from the good householders liberality: arising not from other mens deserts, but from his own love and willing bounty. Is thine eye evil because I am good. ver. 15. Sexagesima sunday. Coherence of the 3& 6 with the 1& 2 of Genesis. God gave man more then a penny for his work in the garden, Vegetals for meate, and animals for other uses would not content him. sum of the two first Lessons The reason of the choice of these Scriptures is for mans further humiliation, sum of the Epistle and gospel. Man is to boast of nothing but his infirmity. By this he becomes that good lowly ground wherein that good seed of Gods word fructifi●th. AS the matter whereof man was made might haue been a means of his humiliation: so all the good which God did towards him, might haue continued his thankfulness and contentedness with that excellent and glorious estate. And as Gods placing of man in the garden to dress it and keep it: yea, giuing him more then a penny for his labour, might haue been a competent maintenance to a contented creature, who had the creatures vegetating in the garden for his meate and pleasure, and those out of the garden, going, creeping and swimming, for his necessary uses, at his commandement: even so he might haue been so much the better contented, with his estate of innocency, of wisdom, and immortality. Christs Church therfore hath chosen two other Scriptures, out of Moses his Genesis for mans further humiliation, to show man his great downfall, from so excellent glory: That being Man did not continue humble, &c. humbled in the sight thereof he might haue nothing to boast of, except it be of his infirmities( as S. Paul doth in the Epistle for this day) and so become that good ground spoken of in the gospel, wherein the good seed being sown brought forth good fruit: that is, out of an honest and good heart, hear Gods word( better then eve and Adam did) keep it, and bring forth fruit with patience, as our Lord sheweth in the gospel Luk. 8.15. In the third chapter of Genesis, Moses first expresseth mans fall in two dialogues, Mor. Prayer. 1 Less. Genes. 3. Parts general 1 Mans fall in two dialogues, from the 1. ver. to the end of the 13. Secondly, the effect that this fall wrought 2 The effect of this fall, in the cause& caused, 1 In the motive and instrumental& procreating cause thereof the serpent. 2 In those that yielded to the serpents motions the man and woman. ver. 14. to the end of the chapter. The dialogue is two-fold. The first is persuasive, 1 Dialogue persuasive, between the lying sophister the Serpent tempting the woman: and the weak tempted and yielding woman. ver. 1. to the end of the 7. The second dialogue is reprehensiue 2 Dialogue reprehensiue, Effect fourfold of the transgression & obiurgatiue, twixt Almighty God, reproving and chiding the man and the woman, and cursing the Serpent. ver. 8.9.10, 11.12.13. The effect of the transgression is fourfold: Effect fourfold of the transgression 1 In Gods cursing the serpent. 1 Serpents curse. ve. 14.15. 2 In Gods punishing the woman, 2 Punishment of the woman, ver. 16. 3 In Gods cursing the earth for mans sake. 3 Punishment of the earth, ver. 17.18. 4 In Gods punishing of man fourfold. 4 Punishment of man, which was fourfold, First, inioyning him to labour with pain. 1 Labour with pain, ver. 19. Secondly, in making of clothes 2 Clothing, for him to cover his nakedness. ver. 20.21. Thirdly, 3 Exile, in sending him out off the garden( where he lived like a King) to till the earth where he toiled like a clown. ver. 22.23. Fourthly, in setting the cherubins& the blade of a sword 4 terror by the cherubins& the fiery shaking sword. shaken to keep the way of the three of life, The fall of our first Parents▪ from the sight and hand of man, as v●. also 23. tis declared. In the Lesson for evening prayer eve. Prayer. Gen. 6. 1 less. Gen. 6, Moses will show how that out of the first bad weed and venomous three of disobedience proceedeth the loathsome fruit of malice, sum& scope geenerall, {αβγδ}. wickedness followed the forgerfulnesse of Gods benefits& blessings. Peccandi nullus finis cum a ratione disceditur. and murder, unclean lust, and lechery. And that by how much the more Gods blessing of propagation and multiplication, was vpon the world and Church continued, by so much this their filthiness was increased: whereupon God brought a plague of waters to wash away the sin and sinners wherein all flesh perished; though he reserved a few, wherewith and by whom he would be obeied and honoured. In the first part of the chapter, Parts of the chapter. one of the special crying sins is described for all the rest. verse 1.2.3.4. with the displeasure which God conceived against mankind for this sin. 1 A description of one of the special crying sins,& Gods displeasure conceived, ver. 5.6.7. In the other part: first a relation 2 A relation, of Gods favour unto Noah, 1 Of Gods favour to his Church, ver. 8.9.10. who( living vpon the earth that was so corrupt and filled with wickedness, cruelty &c.) which with the inhabitants was to be destroyed, as ver. 11.12.13. was therefore to be taken from the earth, and born up of the waters in his ark: which he is commanded to make. ve. 14. In the third part Moses describes the form and proportion of the ark. 2 Of his iustice to the world. 3 A description of the Arkes form, ver. 15.16. with the reasons why Noah was to make the ark. First, Behold I will bring a flood. ver. 17. The second reason is, but with thee will I establish my covenant, and thou shalt go into the ark. ver. 18. The use of which ark, and end why it was made The end why it was made, so capacious, is declared. ver. 19.20.21. In the fourth part Moses doth show what effect Gods commandement took in Noah: to wit, his obedience in all things. 4 The effect of Gods commandement in Noe is his obedience, ver. 22. In the Epistle Epistle. written, 2: Cor. 11. ver. 19. to the end of the 32. Crying sins of the first age, God favoureth Noah and his, He that saith, Galatians 6.17. I bear in my body the marks of the Lord Iesus.& Colos. 1.24. sum general of the Epistle. God would prove S. Pauls word true, I fulfil the rest of the sufferings of Christ in my flesh, &c. doth now show by his woeful experience, how God would haue him( being but a teacher of the truth) to be humbled in suffering for the testimony of the gospel, not being inferior to any of the false Apostles in that true and constant boasting& rejoicing in these things and many more wherein they falsely reioyced. Paul is a good example of a right humbled minister, He is herein a good example of a minister truly humbled in soul and in body fitly prepared to preach Christ crucified, to suffer with Christ and for Christ. Parts of the text, First, therefore he persuades them to suffer him( seeing they suffered fools gladly) to rejoice after the flesh. 1 A persuasion to endure his rejoicing. ver. 19.20.21. Secondly, he propounds the matter and grounds: 2 A propounding of the matter and ground first of his outward rejoicing in the flesh, 1 Of his own rejoicing in the flesh, whereof The first ground is his stock and kindred. 1 In his kindred ver. 22. The second is his place and function, 2 In his calling and function. a minister, yea more then a Minister: that is, more then such false Ministers which he sheweth in particular: to wit, in labours more abundant, in stripes above measure, &c. ver. 23.24.25.26.27. Secondly, he propounds the matter of his inward rejoicing, 2 His inward rejoicing which is threefold, as, First, in his daily cumber and care 1 daily care for all the Churches. ve. 28. Secondly, in his weakness and being ouertoiled in his mind and spirit. 2 Ouertoyling himself, Thirdly, in the manifold scandals which were offered 3 grief at the manifold scandels offered, unto the Church, whieh he could not but zealously grieve at, ver. 29. Thirdly, the Apostle propounds the manner of both his rejoicings, 3 A propounding of the manner of both his rejoicing and the mind or affection wherewith he doth it: to wit, in great humility and weakness: that is, of his infirmities, ve. 30. as Gal. 6.14, he rejoiceth in the cross of our Lord Iesus Christ whereby the world, &c. Fourthly, 4 A confirmation of all by Gods own testimony he confirms the truth of this outward and inward rejoicing, that it was unfeigned, and not false like that of the false Apostles, Christ shows who are rightly humbled. by taking God himself to witness the truth that he speaketh. The God, even the Father of our Lord Iesus Christ, which is blessed for ever, knoweth that I lye not. verse 31. In the holy gospel gospel. written by S. Luke, chapter 8, verse 4, to the end of the 15, Luke 8.4, ad 15. sum and scope. Christ shows who they are that are truly and rightly humbled. our Lord will tell the people( which came to him out of all cities, as verse 4.) by a parable, which he expoundeth unto his disciples, who are the true humbled and contrite people indeed, even such as tremble at his word, Isay 66.2. that is, with an honest and good heart hear it, keep it, and bring forth fruit with patience, to the 15 verse of this chapter. In the text consider generally, Parts general of the text, First, the parable 1 Parable, itself, Secondly, the occasion that Christ took to expound it, 2 Occasion of the exposition thereof, Thirdly, our Lords exposition 3 Christs exposition, thereof, as he propounded it. And because the Church of God hath carefully culled out this Scripture for us: Why the Church hath culled out this text of Scripture for this time. the better to prepare us by the fruitful hearing of Gods word, unto a more diligent consideration of the doctrines following, concerning the passion and resurrection of Christ( falling out to be celebrated but 8 weekes after) we ought therefore yet more specially to harken unto our Lords Sermon. In the first part whereof, being the parable, Parts of the Parable, he speaks First, of the sour, 1 sour Secondly, of seed, 2 Seed, Thirdly, of the manifold success of this sown seed, 3 success of both: that is, operae& olei notwithstanding the seedmans diligence. The sour is one, the seed is all one, but the success is manifold, success differs from the sour and seed, that is, fourfold. verse 5. First, some fell by the way side, therefore two discommodities First ground, the way side had two discommodities, grew thereof, for First, Twas trodden vnderfeete, Secondly, The souls of heaven devoured it up. verse 5. The godly hearers& faithful practisers. Secondly, Secondly, the stony ground had the faire commodity of springing up, with the discommodity of withering, some fell on the stones, which though it made a faire show in springing, yet this glory was turned into shane: for the hope●ull springing was turned into an hopeless withering, because it lacked moisture. verse 6. Thirdly, some fell among thorns, and the thorns sprung up with it and choked it, 3 The thorny ground had the discommodity of choking all that came up verse 7. Fourthly, some fell vpon good ground, 4 Good ground hath all good commodities& effects without any discommodity at all, an happy fall, a blessed lot, a goodly heritage: for First, it sprung up, Secondly, it bare fruit, Thirdly, in great measure, an hundredfold. verse 8. The occasion of the exposition being the second part, containeth First, Christs zealous motive to attention, He that hath ears to hear, &c. verse 8. Secondly, the Disciples demand of the exposition of the parable. Second part of the gospel the occasion of the exposition. verse 9. Thirdly, Third part of the gospel Christs answer, unto you it is given, &c. but to other in parables, that when they see they should not see, &c. v. 10. The exposition of the parable whereof Christ Iesus our Lord expounds two chief parts, Christs exposion of the parable and all the parts thereof. as First, what the seed is. verse 11. Secondly, what the fourfold ground and success of the seed therein is. The first ground is of them beside the way, What the first kind of ground is, by the way side. Those are a kind of hearers, out of whose hearts the divell takes away the word, least they should beleeue and be saved. v. 12. The second, which is the stony ground, The second kind of ground are such hearers which First, receive with gladness, Secondly, haue no roots, Thirdly, beleeue for a while, Fourthly, in the time of tentation go away. verse 13. The third, is the thorny ground, who are such hearers, What the third ground and hearers are. which First, are choked with cares, Secondly, they are choked with riches, faithful practisers are &c, Thirdly, they are choked with voluptuous living; therefore they bring forth no fruit. ver. 14. Properties of the fourth ground included in a small room, an honest and good heart the best place of the body. The fourth soil is the fertile ground, they are such hearers which First, with an honest and good heart and mind hear the word. Secondly, they keep it. Thirdly, they bring forth fruit with patience. ver. 15. Quinquagesima sunday. Coherence of the ninth and twelfth with the third and sixth chapters of Genesis, sum of the 9 of Genes●s, THat great and fearful God, who having destroyed mankind, by the flood of waters because of sins deluge which had overflowed the earth, doth now in that merciful favour which Noah found in his sight for the preseruatio of him and his, give him also the gracious blessing of increase and multiplication, not in these outward things of his world alone: but in knowledge faith, obedience and other graces wherein he grew and increased, though not with out his sin also and infirmities. The nith chapter of Genesis therefore is not an unfit Scripture to show this and other great favours of God. But the twelfth chapter, sum of the twelfth chapter of Genesis. maketh plain unto us, how God had a purpose to increase his Church and not the world alone: and therefore made his first promise to Abram, that he would make a great nation of him, bless him, &c. Albeit he should haue the performance of this promise, out of his own country, kindred and fathers house after his journey unto Canaan. How hath the Church of Christ accommodated the thirteenth chapter, 1. Corinth. hereunto, which giveth all Gods people to understand, sum of the Epistle, 1. Cor, 13 love the original of gifts. there whatsoever gifts and graces God doth increase in men, the gift of love must be the original of them: as the ground to bear them, as the heueanly moisture to water them: as the salt to season them, and as the sure matter of the Churches edification and sustentation. Noah fructifieth internally This love our onely pattern of love practised, sum of the gospel Luk. 18 13. Christs practise of love. both in prophesying his passion, death and resurrection unto his Disciples, and in offering himself v●to the blind man so lovingly, What wilt thou that I do unto thee, as verse 41. Luke 18. which is the gospel for the day. In the first of these four Scriptures, Genesis 9, Mor. Prayer. 1 less. Gen 9. Parts of the first Lesson, 1 Letters patents of Gods blessed commandement for mans Multiplication, authority, Meate. more may be seen and found, if thereon we look more wishly, and search into it more diligent●y, First, Gods blessed and bl●ssing commandement goeth forth, as 1 For mans multiplication, verse 1. 2 For mans authority over the beasts, souls and fishes, verse 2. 3 For mans meate and food to feed liberally on the animals, as he did before on the vegetals verse 3. But with this proviso annexed to his letters parents, that flesh with the life thereof, that is, with the blood thereof, they should not eat. verse 4.5.6.7. Secondly, God draweth indentures of covenant betwixt himself of the one party, 2 Indentures of covenant between God himself, Noah, and the creatures. Rainbow is the seal set to these indentures and Noah and the creatures on the other party, that from henceforth, all flesh shall not be rooted out by the waters of the flood. verse 8.9.10.11.12. The confirmation and seal of these indentures is Gods bow in the cloud. verse 13.14.15.16.17. Thirdly, we may with tears behold the subsequence and sequel hereof, that Noah, 3 sequel and effect ●ereof in Noah and his children, though an holy man, and a husbandman, played not the good husband, but grew intemperate in the abuse of the creatures, as verse 18.19.20 21, whose nakedness in his drunkenness was uncharitably propalated by Cham. verse 22. but most reverently covered by Shem and Iapheth. verse 23. the wicked dead of the younger son seen and cursed. verse 24.25. the godly and respective love of Shem and Iapheth blessed, as verse 26.27. 4 Part of the chapter ●oahs Chronicle. Fourthly, the memorable time of Noahs life before and after the flood, is recorded by Moses. verse 28.29. Abraham believed the promise. The first Lesson for evening prayer Gen. 12, eve. Prayer. 1 less. Gen. 12. being better looked into will teach us how Gods favour to Abraham in a particular promise took good effects of faith, love and obedience. Parts. First, Abram is commanded to go out of his country, verse 1, 1 Gods commandement for Abrams travail, with a good reason or motive annexed hereunto. verse 2.3. This commandement he obeied, in taking his journey. verse 4, whose Itinerarium or journal, is geographically set forth. verse 5.6.7.8.9. 2 Abrams crosses were companions to him in his journey. His troubles were, Secondly, Moses delivers unto us the history of the crosses and troubles which were concomitants of Abrams journey, as 1 The famine in the land, verse 10, which though twas general, 1 general, yet he had his part and particular share in it, 2 The special trouble which he had in that heathen country, as first, to save his own life, secondly, his wives reputation and honesty. verse 11.12.13. The hard effect which his careful and troubled policy 2 Particular. Hard effects of his troubled policy, took, is expressed to be a malo in peius. For the egyptians marveled at, and gaped on the womans beauty, both people, princes, and king himself, and used Abram well for his wives sake, as verse 14.15.16. 3 Abrams deliverance out of his troubles. Thirdly, Moses tells us how God delivered his righteous seruant Abram and his wife out of adversity, first, by plaguing Pharaoh and his house for their lust. ver. 17. secondly, by the check which the heathen king gave to Abram. verse 18.19. thirdly, by the kings honourable dismissing of the Patriarch and his wife. verse 20. The Apostle S. Paul in the Epistle for this day, 1. Cor. 13. Epistle. 1. Cor. 13. chapter, teacheth us the use of the former doctrine, the end why God bestows benefits and blessings, gifts and graces vpon the Church of Christ. sum of the Epistle. The end why God bestows his graces and blessings vpon his Church. He sheweth also the end of prosperity and adversity, that they might show their love unto God, in the setting forth of his glory in the Church, Edification in love is the end, &c. whereof he is a member, Parts of the Epistle, and in a zealous and sincere affection of love for the edification of himself and Christs Church, in the employment and dispensation of Gods gifts in the Church. First, the Apostle sheweth that the gifts and graces of God, are to small or no purpose of edifying or profiting, 1 Doctrine, Graces& gifts haue slender& fruitless use without love. Paul is a supposed example of the truth of this doctrine, to such as haue them or use them to others, except the grace of love and intent of edifying be mixed and present with them, yea to make it more plain, he proveth it to be true in himself, whom he propoundeth for a suppositiue example of demonstration of the former true proposition, If I had the gifts of tongues, of men, and Angels, without love, I am( saith he) as sounding brass, &c. verse 1. Secondly, that the gifts of prophecy, knowledge, and all faith, without love would make him become as nothing, verse 2. Thirdly, to give all his goods to the poor, and his body to the fire, without love would profit him nothing, verse 3, Nec est in caeteris contrarium videre; therefore the proposition aforesaid is most true. In the second part of the chapter, that men may the better know love, 2 A description of love, that men may love it the better, and so be in love with such an excellent grace of God the Apostle describes love by the several effects and properties, either {αβγδ}, as in the rest of the chapter, to the end of the 13 verse. The qualities and effects which he doth affirmatively, Qualities of love set down, by 1 Position, 2 Contraposition. and by way of position propound, are in number 8, whereof two are in the 4 verse, one in the 6 verse, 4 in the 7 verse, and the 8 in the 13 or last verse of the chapter. Those which he delivers negatively, per contrarium, or contrapositionem, are in number 9, three in the 4 verse, 4 in the, ver. one in the 6 verse, and one in the 8 verse. Vpon the last property he dilateth longest, because it is loues permanencie, lasting, and continuing longest, Loues lasting& permanency is her best property. which he compareth with, and prefereth above prophesying, tongues, knowledge faith and hope, and that in the other six verses, from a part of the 8 verse, to the end of the chapter: Of Gods graces and benefit●. so concluding that love is the chiefest gift, because it lasteth longest. In the former Scripture S. Paul delivers to our view a notable picture, and yet but a theory or theorical Idea of love. sum, A comparison betwixt the picture o● love& Christ himself the body and substance of love. But in the gospel Luke 18.31. gospel. Luke ●8. 31. to the end of the chapter: we may behold the viue-idea, and substantial body( not an image) of the greatest love that ever was shewed unto mankind. Who willingly intending to show his love unto man in suffering, dying, and rising again: first called his twelve Schollers, and foretold all unto them, though they understood it not. Secondly, as he was going in his journey to jerusalem about that business, he shewed himself the sweetest and most loving physician of soul and body that ever was, not tarrying till the blind man sent for him, but first in coming to the blind man, and offering his loving service unto him: Parts of the gospel, but second●y, also in performing of that which was needful for the blind mans good. First, 1 Christs theory in foretelling his death, therfore Christ is as a theoric unto his Disciples, to prophecy and presage unto his schollers( that they might be ar●ed with patience and humility before it cam●) what should betid him at his journeys end( which was the end of his going to jerusalem) that is, when he was once come to jerusalem, and that in the first 4 verses. Secondly, S. Luke tells us what effect this prophesying Sermon and worthy contemp●atiue most loving and familiar speech took in the Disciples, 2 S. Luke tells what effect Christs theory and sermon took, they understood none of these sayings &c. verse 34. Thirdly, S. Luke shows how our God of love fals a practising of love in a most speedy, most kind and free healing of the blind man, 3 Christs practise of love in the cure of the blind man. wherein we may see 1 The occasion of this miraculous cure, 2 The cure itself or form of the cure, 3 The consequent or effects thereof. Christ gave the first occasion or on-set hereof, by his coming near to Hierico, Christ is the substance of love, &c. where the blind man was. ver. 35. Christ himself gave the first occasion of this cure. The blind man gave the second, The blind man gives another. who being in necessity, because he was a beggar,& blind too, begged mercy at the hands of the God of mercy. ver. 36.37.38. And being interrupted by rebuk, yet was more earnest, and his mouth more open with o son of david. ver. 39. Christ himself gives further occasion of doing this miracle to this beggar. Christ gives more occasions 1 In making a stand, 2 In giuing out a command, as ver. 40. 3 In parleying with the blind man, 1. for the better approbation of his faith: 2. for the confirmation of Christs unspeakable love towards him: 3. for the certainty of the miracle in the sight of them all, as in the end of the 40.& in the 41. verse. The form of this miraculous cure is, The form of this cure, receive thy sight, not Recipe florum, foliorum, radicum,& e. ver. 42. The effects are two-fold. The effects of the cure. 1 In himself, which was cured, immediately he followed Christ and praised God. 2 In all the people, who when they saw it, gave praise to God. ve. 43. The first sunday in Lent. THe Father of our Lord Iesus Christ gave a commandement of increasing, and a blessing therewith, dependence of the 19 and 32 chapters of Genesis with the 19& 12 chapters. that the world might increase after the flood, but chiefly that his Church and holy people might be multiplied, for the mulplying of their praises unto God in thought, Mankind is multiplied that he might multiply his praises to God. word, and dead. Our Lord Iesus Christ himself propounds no other end of the good and honest hearing of Gods word, Christ propounds it in the gospel before going. & receiving the graces and gifts of God, then a multiplication in fructification. Saint Paul shewed us the manner how we should do all, Pauls argument and subject is the same. and the salt of love to God and our neighbours, Sodomites forget the blessing of cresci●e& multiply and the curse of Deluge wherewith all mens gifts must be seasoned, as we heard in the four former precedent Scriptures. sum of the four Scriptures following. In these 4 following we may see, First in the filthy Sodomites, the slender regard that they had of Crescite and multiplicamini: either of Gods blessing or of any other benefit or grace of God, or of the late destruction of the world for filthy lust and cruelty. Secondly, that notwithstanding their wickedness not to be name amongst Christians, though blamed and purged by the shower of fire and brimstone, yet the Lord God would show himself unto his friend Abraham; most gracious in preaching Christ unto him, under a type and figure of sacrificing his son Isaak and in reiterating the promise. By myself haue I sworn, &c. And in thy seed shall all the nations of the earth be blessed. Paul and the other ministers of Christ being workers together, making use of the doctrines concerning the publication of this ambassage of blessing and salvation in and by Christ, beseeching the Church of Christ that they would not receive this grace of God in vain. In the gospel for the day it doth appear, how our Lord by the Spirit is lead into the wilderness, to buckle with satan, whom he not onely woundeth, but overcomes, that we in this our Champion and captain believing, might not onely overcome the world, but sin, sathans temptation, and condemnation. Mor. Prayer. 1 less. Gen. 19. In the first of these four Scriptures, which is Genesis 19. Moses doth show us, Parts First, the entertainment of two Angels, two manner of ways: 1 The two-fold entertainment of the two Angels. to wit, their good usage by Lot. 2 Their bad usage by the sodomites: Their good usage by Lot is two-fold, the First, is mentioned in the 1.2.3. ver. the Second, in the 6.7.& 8. verses. The Angels bad entertainment by the Sodomites is two-fold. The first is mentioned. ver. 4.5. The second is in the 9. ver. In the second part of this chapter Moses tells us how Lot and his family were from these beastly savages, 2 Lots deliverance from Sodom burning, and from Gods fire which burnt all. and from the fire of God preserved, and how filthy Sodom and wicked Gomorthe were consumed: which he expresseth in a large discourse from the 10. ve. to the end of the 24. In the third part, how Lots wife was taken in the tail of the fiery shower and storm for looking behind her. 3 Lots wives punishment in the end and tail of the fiery shower. ver. 26. Fourthly, Moses tells us how Abraham was a beholder of all these judgements brought vpon Sodom, 4 Abraham saw all this and God was mindful of his mercy to Lot and Abraham and that God was mindful of his mercy promised to Abraham and Lot in the midst of these judgements, ver. 27.28.29. Fiftly, Moses records that ill measure which Lot did meet unto his God for all the former favours to him, 5 Lots unthankfulness to God for all. and his, viz. the taking in of an immeasurable and unreasonable quantity of wine, whereupon he was provoked unto unsatiable and unnatural filthiness, even the committing of incest. ver. 30. to the end of the 38. which is the end of the chapter. The second of these Scriptures, Genesis 22. chapter, eve. Prayer. 1 Less. Gen. 22. doth afford History. 1 Of Abrahams faith 1 The history of Abrahams faith. and obedience in offering up his son Isaak, from the 1. ver. to the end of the 19: Parts. 2 Of the pedigree of his brother Nahor 2 The pedigree of Nahor Abrahams brother, grandfather to Rebekah which was married to Isaak. ver. 20. to the end of the 24. In the story of the sacrifice are considered First, Gods commandement to Abraham, ve. 1.2. Secondly, Abrahams faith& obedience, from the 3. v. to the end of the 14. Abraham remembers all,& is obedient to Gods, &c, Thirdly, the subsequent effects hereof, from the 15. ver. to the end of the 19. The third Scripture, which is the Epistle Epistle. for this day. written. 2. Cor. 6. ver 1. 2. Cor. 6.1. to the end of the tenth, is the edge of the former( and the like doctrines) with an exhortation concluding the doctrine concerning the use of all, sum or the most of Gods graces and favours tendered unto us in this glorious ministry of the gospel, containing mans reconciliaiion unto God the father by the onely merits of his son Christ our saviour. Parts: In the first part whereof S. Paul propounds the exhortation. 1 Exhortation 2 motives to it In the next place the motives wherewith he persuades to it. Parts of the exhortation. The exhortation is so emphatical and pathetical of itself, that unto good people attending well thereto it were sufficient. For if we respect The manner Manner. of the exhortation, So we therefore as workers together beseech you: Or The matter, Matter, that ye receive not the grace of God in vain, as ver. 1. it is no ordinary persuasion, but most pithy and rhetorical. Grounds of this Rheoricall manner of exhorting. The grounds of this elegant rhetoric are First, most ancient and caconical Scripture. 1 canonical Scripture. For he saith, I haue heard thee in a time accepted, &c. cited out of Isay, 49.8. as ver. 2. or Secondly, the honoured approved, or rather the honourable conversation, 2 Examples of the holy conversation of the Apostles, and example of the Apostles and ministers of Christ, who 1 Are not scandalous in any thing, because they would avoid the obloquys and reproaches of their ministry. ver. 3. 2 But in all things, to themselves& others are as the ministers of Christ, approved in much patience, in afflictions in necessities in distresses, Exhortations and examples, &c. ver. 4. This holy walking and approuednesse of the blessed Apostles, the first pillars of the Christian Church, is nine and twenty times put to the Apostles touch-stone of trial. The approuednesse of the Apostles in twenty nine times put to the teast and trial. It hath Three touches in the fourth verse. four in the fifth verse. Eight in the sixth verse. Three in the seventh verse. five in the eight verse. Three in the ninth, and three in the tenth verse. It must needs be good mettall that will abide nine and twenty says or examinations. Good and pure mettall, a most golden ministry most exquisite teaching. It must needs be a golden ministry that did abide so many trials, Exquisitely were those people taught by such kind of teachers, which for their doctrines were so gracious, and for their lives so honourable. In the fourth Scripture which is the gospel gospel. for the day, Math. 4.1. Math. 4.1. we haue a trial above the trial of Lots patience among the Sodomites, sum exceeding the trial of Abrahams faith and obedience, and much exceeding the 29. touches of the Apostles excellence. For here Lots deliverer and Ahrahams saviour, the Apostles Rabbi and our greatest teacher( before ever he preacheth any Sermon) is set vpon by the adversary of mankind, the enemy to all good Sermons: God is here tried by the divell. God is tried by the divell. Iesus is lead aside of the good spirt to be tempted of the divell, who is that evil and most wicked spirit? S. matthew in the forefront of this battle lets us see Parts of the gospel. First, the Apparation or preparation of the combatters 1 The Apparation, or preparation of the two combatters. themselves before there was a stroke strooken between them. 1 Iesus Christ that victorious conqueror and lion of Iudaes Tribe is thus made ready. How our Lord Iesus Christ is made ready. 1 The spirit leads him aside. 2 Into a solitary place the wilderness. 3 To this end to be tempted of the divell. ver. 4. Christs temptation& tri●all exceeds all other trials. 4 He was prepared by fasting 40. daies and 40. nights. ver. 1. 5 By being hungry. ver. 2. Secondly, the divell, the roaring lion( who is never unready) thus prepares himself. How the divell makes himself ready. He knew that occasion was bald behind: hele therefore take his time and opportunity. No better time or occasion, to offer Christ an occasion of bread making, then when Christ is hungry. So he practised with Esau to let go his birthright for a mess of pulse pottage when he came from his hungry pastime of hunting. Then came to him the tempter and said, &c. part of the 3. ver. S. Matthew in the process of this battle makes mention( as in the second place) of the blows and strokes that were given on both sides. 2 The blows& strokes that were given on both sides. The first stroke that satan stroke was, The first stroke given by the devil, at one of the principal parts of Christs attributes, the power and almightiness of God, intimating thus much, that the particular will of God must always go with the general power of God. This is the divels diuelty, The Italian divels incarnate do reason thus: God can do all things, ergo, he doth turn, and will turn bread Sacramental into Christs body real. or rather his villainous sophistry, If thou be the son of God: that is, God Almighty: then let this power of thine be seen in putting it in execution: in being willing: that is, now at this paritcular time, commanding these stones to be made bread. ver. 3. But thou art of power sufficient being the son of God: ergo, thou must be willing to do it, command that these stones be made bread. The answer unto this double veny, is with the single and simplo sword of the Spirit, Christs answer and award to this blow. which is the word of God, Scriptum est, Man shall not live by bread onely, &c. ver. 4. The second blow that satan gives unto Christ, Sathans second blow, was in an high place vpon the Temples pinnacle( as the first was below vpon the ground) In which assault he takes Christs own weapon to wound him withall, proving in more particular the consequent of his maior proposition expressed before in the first temptation. For the devil knew that it did not follow necessary, that because Christ is the son of God, ergo he must cast himself down. Christs challenge& combat with the divell. For which cause hele urge and work vpon that consequent with the powerful word of God, though cursedly by detraction he allegeth, For it is written, that he will give his Angels charge over thee, &c. ver. 5.& 6. The wound& stroke that our Lord God gave the devil, Our Lords answer. is with the same weapon, It is written, again: not simply, it is written. ver. 7. The third bickering place, was higher then the Temples pinnacle( the better to accommodate himself to the third encounter and battle) an exceeding high mountain, where 1 He takes vpon him like a liar, The divels third stroke. to show Christ more then he could. 2 Like a vain bragger to give him more then he had himself, and that vpon condition, That Christ would do to him more then he ought, or should: to wit, 1 To fall down, and 2 Worship the divell▪ ver. 8.9. Christ gave him two blows,& that with two weapons. Our saviour answers him with a double veny. 1 Wounding him with his powerful authority, avoid satan. 2 With his old sure weapon. For it is written, thou shalt worship the Lord thy God, and him onely shalt thou serve. ver. 10. Saint Matthew, Christs standard bearer, in the third place. 3 S. Matthews● relation of the success of Christs temptation. 1 Displayeth the ensign of victory, 2 Sounds a triumph of Christ over satan, 3 He sounds the divels dasterdly retreat, and 4 He sounds amarch of the holy Angels which attended vpon Christ. ver. 11. The second sunday in Lent. AS the Church of Christ, Coherence of the 27& 34 of Genesis with the 19& 22, for the humiliation of the members thereof, hath in the Scriptures before going propounded many examples of trial: first, of patience. secondly, of faith, 3. of constancy, 4. Our souls and bodies must be tamed, of fortitude and victorious conquering. And that the best example of all was Christ himself, of whom we must learn, because he is meek and lowly, who would be humbled, first, by fasting miraculously: secondly, and by temptation diabolical. And, as fasting after the right manner is a good preparative to prayer: so the taming of the body by refraining of lust& uncleanness, with all the allurements thereunto: yea, the abstaining from all other sins, as deceit, oppression, covetousness, is the true fasting. We haue therefore, brief sum of the four Scriptures. First, in Iacobs beguiling of Esau, by the counsel and persuasion of Rebeckah, a manifest view of a fearful effect of satisfying the desire and appetite of a man: yea, an holy mans mouth, and that this sweet and savoury meate had but sour sauce, for the eldest son was thereby beguiled of his fathers purposed blessing. Secondly, we may find the old proverb true, Occasio furem, or Occasio meretricem, in Dinalo the Patriarch Iacobs daughter: who feeding her eyes with the sight of the daughters of the country, gave occasion to Sechems lust, and loss of her own virginity. Thirdly. S. Paul doth therefore dissuade the Thessalonians from the two former vices of fornication and defrauding one another, and persuades to the contrary virtues. That being holy and clean in soul and body we may lift up pure and innocent hands in every place. Of which faithful invocation, we haue a memorable example out of the fourth Scripture in the woman of Canaan the Syrophenician, so zealously praying and effectually obtaining her suit at Christs hands. Mor. Prayer. 1 less. Gen. 27. The first of the foresaid points is in a History related unto us by Moses, Genesis 27. In which chapter he delivers, Parts First, the charge that Isaak gave to Esau 1 Esau his charge received from his father. to provide him some venison, that his eldest son might be blessed before the Fathers death. verse 1, to the end of the 4. verse. Secondly, Rebekahs plotting of a deceitful course, 2 Rebekahs deceitful plot, to intercept the blessing, and to cirumvent her eldest son. v. 5, to the end of the 17. Thirdly, Moses delivers Iacobs accomplishing and effecting of this deceitful designment. 3 Iacobs affecting and effecting this plot, verse 18, to the end of the 29. Fourthly, the discovery of this deceit, 4 The discovery of both, with a specimen of Ishaks fatherly love unto Esau his son, though far inferior to Iacobs, from the thirtieth verse, to the end of the fortieth. Fiftly, Moses reporteth what bad effect all this bad dealing took, to wit, in Esau, his intent to kill jacob. 5 The bad end of all Esaus plotting of Iacobs death. verse 41. which murder was prevented by Rebekah, as verse 42, to the end of the chapter. The second fearful example is also recorded by Moses, eve. Prayer. 1 Less. Gen. 34. Genes. 34. wherein First, he lets us see the occasion of Dinahs deflowering, Parts. 1 Occasion of Dinahs deflowering, drawing on the act. verse 1, Secondly, the filthy act itself. 2 Shechems act, verse 2.3. Thirdly, the means that Shechem made to his father to haue her in marriage. 3 The means which he used to mary the forced woman, verse 4. Fourthly, the course that Hamor Shechems father took to bring this to pass, with the consent of Iacobs sons, 4 Hamors course taken with Iacobs sons, v. 5. to the end of the 12. Fiftly, the conditions are rehearsed by the sons of jacob, which the Shechemites were to perform before Iacobs sons would yield to part with their sister, 5 Conditions of covenant on both sides, and the Shechemites consenting to the said conditions, from the 13 verse to the end of the 24. sixthly, the ireful and fearful act of murder committed by Simeon and levi, 6 Ireful reuenge of this act by Simeon& levi. vpon the Shechemites, from the 25 ver. to the end of the 29. seventhly, Moses sets down Iacobs dislike 7 Iacobs reproof and dislike of their furious act and reproof of this murder, with his sons answer thereto. ve. Exhortation to cleanesse in soul and body. 30.31. Epistle. The third selected Scripture which is written 1. Thes. 4.1 1. Thess. 4.1. sum. to the end of the eight ver. teacheth inward and outward cleanesse, general and special sanctification, holinesse of soul, cleannesse of body, singleness of heart, and purity of hands. Parts. S. Paul, Siluanus, and Timotheus, a three-fold cord( which is not easily broken) do combine themselves together, as in the rest of this Epistle, so 1 Exhortations by Paul, sylvanus& Timotheus that the Thessalonians would abound in love. First, in this loving, painful, and fruitful exhortation contained in these words. And furthermore we beseech you brethren, and exhort you in the Lord Iesus, that ye increase more and more, as ye haue received of us how ye ought to walk and to please God. ver. 1. Secondly, the Thessalonians haue a sight of the ground-selles and supporters of this exhortation: 2 Supporters& motives of this exhortation. For nothing can better, or more strongly bear up the work and building of an exhortation, then these two pillars, 1 The acknowledging and calling to mind of the commandements given of the Apostles by the Lord Iesus ver. 2. 2 The will of God, that is to say, the final end and purpose of God in ordaining this ministry, to publish such doctrines, to give such commandements. For this is the will of God, your sanctification. ver. 3 Thirdly, these three holy men deliver unto the view of the Thessalrniaoe two goodly branches of this sanctification. 3 The branches of this sanctification. The first is the cleannesse and holinesse of the body, to abstain from fornication, as ver. 3.4.5. 4 The fearful estate of the disobedient to these exhortative commandements. The second is the cleanesse and uprightness of heart and mind, which must be free from oppression or defrauding our brethren in any matter. ver. 6.7. Fourthly, these three seruants of God haue an especial care that the former Lessons be well regarded, remembered and obeied, and therfore they set down the fearful estate of him or them that do despise these or the like instructions. He therefore that despiseth these things, despiseth not man but God who hath given you his holy spirit. ver. 8. In the fourth Scripture Math. 15.21. gospel. Math. 15.21. to the end of the 28, ver. the evangelist having related our Lords reprehension of the outward hypocritical cleanness of the Scribes& pharisees, showing that evil thoughts, murders, adulteries, Coherence with the preceding doctrines. fornications, do defile the man, sum History of the precious& unfeigned faith of the Syropheniciā woman. but not to eat with unwashen hands, doth now set down a true story of the pure, precious& unfeigned faith of a Cananitish woman, exercising itself in a most zealous and fervent manner of powring forth her petitions, as the incense in the presence of God,& casting all her cares into Christs bosom, who cared for her and for her possessed daughter, speedily delivering them both out of their adversity, The text containeth Parts. 1 An introduction or preface into the history, Introduction, History itself. in the 21. and a part of the 22. ver. 2 The history itself, from the 23, ver. to the end of the 28. In the preface S. Matthew notes the occasions. Parts of the introduction or preface, 1 Of his going from the Scribes and pharisees. 2 Of his departure into the coasts of Tyre and Sydon, to offer himself unto this godly and zealous Cananite. ver. 21.22. In the story of the womans petition, Parts of the History four sundry passions in the womans prayer and Christs answer to it, we haue the womans indefessible and unfeigned supplication made unto the son of God, for one and the same thing expressed in four sundry and several suffrages. The first is, Haue mercy 1 Haue mercy on me o Lord the son of david, ve. 22. whereunto she receives no answer by word. ver. 23. The second is her crying after Christ, 2 Her crying after Christ and the Apostles, and the Disciples who would fain haue been rid of her, because she was importunate. Therefore they are spokes-men to Christ for her. Our Lords answer is, I am not sent but to the lost sheep. Rare examples of chastity▪ verse 23.24. The third is, she came and worshipped him, saying, Lord help me, 3 Her coming before him with Lord help me, verse 25. To this Christ answereth thus, It is not good to take the childrens bread, &c. verse 26. 4 Her humility in acknowledging her unworthiness& misery; yet not leaving off to urge her suite. Christs answer to the womans earnest suite. The fourth, is the holding out of her incessant request,( for women will seldom be said nay) her yielding of▪ a full assent and consent unto her Lords words, persuading herself that he would grant her request, in saying, Truth Lord, and though she acknowledged herself by birth, nation, and nature, to be no better then a dog; yet she knew that whelps eat of the crumbs, &c. verse 27. whereto she received a twofold answer, 1 That which a dog could not look for, O woman great is thy faith, 2 The comfortable answer in granting that which she made suite for, Be it to thee as thou desirest. And her daughter was made whole the same hour. verse 28. The third sunday in Lent. Agreement of these scriptures for this day, with the former Scriptures. brief sum of these four Scriptures, 1 Iosephs continency, THat there might be a growing, and a daily increase of cleannesse and chastity, of holinesse and purity of life in such as would see God: The Fathers of the Church do therefore hold on their course of exhibiting examples unto us of these holy virtues and exhortations, to embrace them, as to eschew their contrary vices. In the 39 of Genesis is an example of that chast man joseph, who though he was tempted to uncleanness by his Lady and mistress, an impudent and unclean woman, yet he yielded not a whit to her. 2 Iosephs Philadelphy, In the 42 chapter of Genesis, there is a pattern of great love exercised by joseph unto his brethren, in his strange and politic entertaining of them, and yet affording them corn for their money, which is the thing they came for. Incontinency of Putipliars wife. In Ephes. 5.1. to the end of the 14, is a notable and pithy exhortation, 3 Exhortation to love, that we be imitators of God in all holinesse: namely, in love( as Christ loved us) and in refraining of fornication, uncleanness, covetousness, &c. not to be name among saints. In Luke 11.14, to the end of the 28. verse, 4 Example of love. our Lord Iesus Christ proceedeth in proving himself to be that Messiah promised, that seed of the woman, which should bruise the head of the Serpent, not onely in overcoming the divell, tempting Christ himself( as Math. 4.) or miserable vexing the poor canaanites daughter,( as Math. 15.) and driving him out of her. But in this place also casting out a dumb divell out of one which was dumb, made dumb by the divell, as not suffering his enemy satan to be at rest any where, either in men, women, or children. Moses in the first of these four Scriptures, Mor. Prayer. 1 Less. Gen. 39. relates a true history of a filthy unclean woman, lusting after a man, occasioned by the beauty of the man,& his well-fauorednesse, unto whom the holy and chast man would not consent, though the whore tempted him diverse and sundry ways, many and often times. Parts. First, there is an introduction or preface unto the story of Iosephs chastity, 1 Introduction or preface into the history of Iosephs chastity, and Putiphars wives shameless harlotry, verse 1, to the end of the 6. Secondly, there is a relation of the adultery conceived in her heart, and committed there, 2 Relation of Putiphars wives harlotry, proved by her gazing on him with her eyes, and moving the filthy question by her words, in most broad and beastly terms. verse 7. with Iosephs resolute and flat denial, not consenting in heart, nor yielding in word, and avoiding all occasions of being in her company, verse 8.9.10. Thirdly, Moses will let us see further the loathsomeness of the concupiscence, 3 loathsome beastly concupiscence of this impudent quean, and the unsatiable beastliness of this quean and strumpet, in assaulting joseph by force, drawing on this sin vpon her with cart-ropes of uncleanness, catching joseph by the garment, Iosephs constancy following her former suite of fleshliness, though joseph left his garment in her hand, got loose from the whore, saved his credit, and kept his virginity. verse 11.12. 4 Her plotting of mischief against joseph, for not yielding to her lust, Fourthly, Moses declareth what mischief this beastly woman plotted against this unspotted young man, first, in charging him with a rape, and thereof accusing him to the men of the house, secondly, to her husband. verse 13, to the end of the 18. Fiftly, how vpon this unjust accusation, Putiphar in his wrath imprisoned joseph, 5 Putiphars unjust incarcerating of joseph. as injuriously. verse 19.20. Lastly, how God was with joseph in all these his troubles, 6 Gods love to joseph in all his troubles. and how his afflictions were sanctified to him, turned to his good, and to the good of many others, verse 21.22.23. eve. Prayer. 1 less. Gen. 42. For( as Genesis 42 appeareth) having such extraordinary favour afforded him in the prison, and in the house of Pharaoh when he was out of prison, God continued to look vpon Iosephs affliction. in being made Ruler and Lord-steward of egypt: he was an instrument of his fathers preservation, sum. of his brethren, and all his kindred, coming as strangers to buy corn there, for the provision of their families. In this chapter therefore the seruant of God Moses will show unto us How joseph is not forgetful of Gods former continued favours towards him, joseph remembers Gods love towards him in his dutifulness to his father,& love to his brethren. but sheweth his thankulnesse to God, in being charitable unto strangers, in affording them corn at their need, not in defrauding, circumventing, or oppressing them, selling it to dayes, or at an high rate, but sending them away laden with come, and their money in their sacks mouths. Parts. In the first part of the chapter Moses maketh mention of Iacobs sending his ten sons into egypt to buy corn. 1 Iacobs sending of his sons in to Egypt for corn, verse 1, to the end of the 6. In the second, the manner of entertainment which they had of joseph at the first, 2 Their hard entertainment at the first, to be charged with treachery, in charging them with treachery against the land, Iosephs dutifulness to his father and that they were but spies. verse 7.8.9. In the third, the answer of Iosephs brethren unto that accusation. 3 Their answer to this accusation, verse 10.11. In the fourth, joseph urgeth that poin● against them the second time, and their answer. verse 12.13. 4 joseph challengeth thē again, In the fift part Moses reporteth how joseph made trial the second and third time of their loyalty, 5 He makes trial of their truth and loyalty, truth, and simplicity▪ by fetching their younger brother, from the 14 verse to the end of the 20. In the sixth, we may see the check and trouble of conscience 6 Their trouble and check of conscience, in Iosephs brethren( for some sins which they had formerly committed against their brother) when they saw the troubles and straites they were in. v. 21, to the end of the ●4. In the seventh, Iosephs true and right brotherly dealing with them, 7 Iosephs brotherly dealing with his brethren, in appointing their sacks to be filled with corn, and their packets of money to be restored unto them, notwithstanding his former rough politic dealing with them. verse 25, to the end of the 28. In the eight part of the chapter, Moses recordeth their relating of all this business to their father at their return. 8 Their relation of all to their father, verse 29, to the end of the 35. verse. In the ninth, how old jacob answered his sons, 9 Iacobs answer to his sons. and denied the sending of his son benjamin into egypt. verse 36, to the end of the 38, the end of the chapter. In the third of the Scriptures allotted out for this day, Epistle. our Apostle S. paul Ephesians 5.1. Ephes. 5.1. to the end of the 14 vers. in setting down a special exhortation of our loving and embracing of holinesse, sum. and cleannesse inwardly and outwardly, intimates it in a dehortation from fornication, Coherence with the former chapter. uncleanness, covetousness, and all the unfruitful works of darkness. And because vpon an occasion of prosecuting the duties of brotherly love, in the former chapter, he proceedeth in the same matter and exhortative doctrine. Therfore in the two first verses of this 5 chapter, Parts: which some do join with the former chapter. First, he doth most effectually, though in a general matter urge the most sweet doctrine of imitating God in love, 1 Exhortation to follow God in love, and that is the first part of the Epistle for this day. The second part is a special dehortation from certain vices which hinder this brotherly love, 2 Dehortation from some vices hindering this love, to wit, fornication, all uncleanness, or covetousness, filthiness, foolish talking, jesting, which are things not comely, &c. verse 3.4. The reasons to dissuade from these and the like vices, 3 Reasons induced to dissuade from these vices, are three, whereof the first is drawn from the knowledge that the Ephesians had concerning Gods definitive sentence pronounced against such wicked men, verse 5. the second reason is a caveat or warning to prevent the danger that is imminent over their heads, which are deceived with the ill words or ill example of such men as would persuade to the former vices. verse 6.7. The third reason 3 Reason. is drawn from the two-fold estate of the Ephesians themselves, first, Being once darkness, secondly, But now light in the Lord. verse 8. From which two propositions he draweth many inferences, necessary concluding vpon the premises, 4 Three necessary inferences are concluded hereupon. and forcing his exhortation, as 1 To walk as children of the light. verse 8. The reason he yeeldeth, For the fruit of the spirit is in all goodness and righteousness and truth. verse 9. 2 To approve that which is pleasing to the Lord. verse 10. 3 To haue no fellowship with the unfruitful works of darkness. verse 11. Of the last inference, 3 Reasons, The reasons whereof are, 1 Tis ashame to speak of their secret sins, verse 12. 2 Secret sins are laid open to the light, even by the light. verse 13. 3 Because the Scripture saith he, Isay in his 60 chap. verse 14, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. gospel. Luke 11.14.28. sum. In the fourth of the Scriptures our Lord Iesus affords his gracious and free love to the demoniac, which was dumb Christ his exceeding love, &c. ( yea blind also) as Matth. 12.22. Parts. it appeareth casting out that fiend( no friend to mankind) and not suffering him to rest or haue his abode in the diseased man. S. Luke chap. 11.24. to the end of the 28. ver. sheweth us in this text. First, the miracle. Miracle. Secondly, the effect of the miracle. Effect of it. The miracle in a part of the 14. vers. in these words: Then he cast out a divell which was dumb, and when the divell was gone out, the dumb spake. The effect is two-fold Effect twofold. very bad, Or very good. Very bad, first, in the people wondering, as in the latter end of the 14. Secondly, in the pharisees blaspheming: He casteth out divels through Beelzebub, vers. 15. Thirdly, in others tempting him, and asking him a sign from heaven. vers. 16. The effect was very good in the woman. Effect very good in a good woman, applauding the doctrine of Christ( repelling the blasphemy of the pharisees) making an effectual Epiphonema or acclamation thereunto: Blessed is the womb that bare thee, &c. vers. 27. whereto Christ assenteth,& teacheth her a further instruction concerning blessedness, yea rather blessed are they that hear, &c. vers. 28. The bad effects of the pharisees blaspheming, Christ consures the pharisees blasphemy diuers ways. and the others tempting, he doth by diuers strong reasons, and most sound arguments confute, cast out, and overthrow, The first by a similitude 1 A simili of a kingdom divided against itself, which is the Protasis, vers. 17. the Apodosis and application. So if satan be divided, &c. because ye say that I cast out devils, &c. verse 18. The second is taken ab absurdo 2 Ab absurdo, consequent, your children and I do cast out divels alike. You will never yield to this, that your children, or those among you do cast them out in the power of Beelzebub: Ergo, the assertion is false: v: 19. The third reason is drawn from the efficient cause, 3 a causa efficient. and the true, certain, and most infallible manner of casting out devils: to wit, by the fingar& almighty spirit of God, Christ answers the blaspheming pharisees. which hath commodum consequens, or utilitatem spiritualem ind subsequentem: the kingdom of God is come unto you, ve. 20. Now after Christ had proved that the devil is not the doer of the miracle: he doth consequently argue that he is not the minister of the divell. The fourth reason therefore is taken â maiore ad minus, 4 A maiore ad minus. The master can do, and hath more power to do, that which the seruant cannot do, Christ is of more force and power then the divell, who is but his vassal. Christ therefore is not the worker by the divell, nor the minister of the divell. When a strong man armed keepeth his palace, the things that he possesseth are in peace, &c. ve. 21.22. 5 A repugnantibus? The fifth reason is taken from the opposite and contrary working and will of the chief master of the work, and the second worker the seruant. The devil is not with Christ, ergo, he is against him. Item, He gathereth not with Christ, ergo, he scattereth. The will of the master is to do good, the will of Christs vassal and slave is to do evil. The will of Christ the great shepherd and Bishop of our souls, is to gather the scattered: yea, the lost sheep. The divels will is not so, for he scattereth and destroyeth what he can as many as he can. The sixth argument wherewith our Lord puts the blasphemers to silence is, the wound that he strikes in their consciences, who contrary to their consciences blasphemed the truth) 6 Ab aduersari●rum concessis, Who in their consciences granted, but outwardly in words denied the truth. which they had formerly known and acknowledged) yea, persecuted the same truth and Christ the author thereof. He therefore sheweth that their latter estate is worse then the former& beginning:& they are in worse case then the man that had the blind& dumb spirit. For after their unclean vessels had been cleansed with the knowledge and belief of the truth, sathā the unclean spirit comes& possesseth them, and takes to him seven other spirits worse then himself. ver. 24.25.26. God forsakes not his people in distresses, The fourth sunday in Lent. IT must needs be a great occasion of humiliation unto all the true members of Christs Church, How Christs Church is humbled by the former, and these consideeations following, when they consider what sins and iniquities they do either commit, or are subject unto, whereby they are so unprepared, either to fast with Christ, or to suffer with him, or to feast and eat the Passeouer with him, to weep with the woman at his death, or to rejoice with them and the Disciples at his resurrection. As then they which haue chosen the former Scriptures haue been very careful in the fore-named respect: Coherence of these 4 scriptures with the former. sum of these in two general points, Gods providence and care over our bodies Gods consolation of our souls. so now in these four that follow for this day, they will teach unto us, that notwithstanding the sins and transgression of Gods people and others, and the punishments inflicted vpon the committers thereof: yet hath our God a fatherly care over them, not to leave them in distresses, but in his merciful providence, and with his compassionate eyes to behold them. For he respecteth them in their bodies, goods and good name, comforting them always and every way both in soul& body: wherefore in the first two Scriptures, being the two first Lessons for this day, we may see the one. In the two of the new Testament, being the Epistle and the gospel, we shall perceive the other. Moses in the 43. of Genesis declares the distresses that jacob and his posterity endured in the land of Canaan, Mor. Prayer. 1 less, Gen. 43. Parts. 1 The distresses of jacob and his children in Canaan, by reason of the increase of the famine, who was thereby occasioned to sand the second time into egypt to buy more food. But withall he was very unwilling to perform Iosephs condition of sending benjamin into egypt: about which there is great expostulation between judah the son,& Israel the father, from the beginning of the chapter to the end of the 10. ver. 2 jacob consents to sand benjamin into Egypt with a present to joseph, Secondly, the text sheweth, joseph brethren comforted, &c. how that in the end Israel yielded hereunto, in sending his darling away, and performing of compliments to the Lord of the land, for his childrens better entertainment there, from the 11. ver. to the end of the 15. 3 Iosephs joyful welcoming of his brethren, Thirdly, how joseph entertained and welcomed them all for his brother Beniamins sake. vors. 16.17. 4 His brethren suspect their entertainment to be but in policy Fourthly, how the sons of jacob were strike with a fear, and a suspicion by reason of their hearty welcoming, deeming, and casting in their minds, as if that had been but a policy to take them in a snare, by reason of the money that came in their sacks mouths at the first. Vpon which point they communed with Iosephs Steward, who lead them into his maisters house, entertaining them and their beasts accordingly, vers. 18.24. Fifthly, the text mentioneth their preparation and delivery of their fathers present unto joseph. 5 Their delivery of the present to joseph, verse 25.26. Sixthly, of Iosephs conference with them concerning their fathers health, 6 Iosephs public conference with them about their fathers health, and their brother benjamin, Verse 27.28.29. seventhly, of Iosephs tender heartedness and natural affection towards his brother benjamin, 7 Iosephs tender hartednesse to benjamin, his joyful feasting of them, his inviting the egyptians( though they are by themselves) but chiefly of his special care that he had of benjamin his fathers darling, which also was Iosephs jewel. ver. 30. to the 34. the end of the chapter. eve. Prayer. 1 less. Gen. 45. In the 45. chapter of Genesis Moses doth, Parts. First discover the concealed love of joseph so long kept and contained within him, 1 discovery of Iosephs long concealed love, and the making of himself known to his brethren, verse 1.8. Secondly, he makes mention of Iosephs sending of his brethren for his father, 2 Iosephs sending for his father, and that most loving farewell which he took of his brother benjamin,& the rest of his brethren,( a good example of brotherly love {αβγδ} extended and stretched out) with the conference he had with them, which is not expressed, God makes his people, &c. ver. 9. to the end of the 15. Thirdly, Moses will let us see the effect of this love even in the heathen King and his seruants, 3 Effect of this love in the heathen king and his seruants. who not onely rejoiced at the tidings and news hereof, but the King gave also comman●ement to joseph to sand for his father, and to provide all things necessary for the journey out and in, for their better entertainment, verse, 16. to the end of the 24. In the fourth part of the chapter, Moses declareth what effects this tidings wrought, when it was related unto old Israel 4 Effect that this tidings wrought in old Israel. in the land of Canaan. First in his swoning for ioy: secondly, in the reviving of his spirit when he was confirmed, and soundly persuaded of the truth of all things related unto him. Ver. 25. to the end of the 28. the end of the chapter. The Apostle Paul. Galat. 4.21 Epistle. Galath. 4.21. to the end of the chapter: as in the former part of the chapter, sum. he mentioneth that dear and true hearted love mutually exercised betwixt the Galathians and him: so will he show a greater love of God toward his Church of what nation soever, in making them true and natural children Gods fatherly love to his Church, in making them true and natural children. after the manner of Ishak children of the promise of the new Testament, the new covenant, not of the letter and law, but of the spirit and grace. Parts. And therefore intimates, that God being our father, and vouchsafing us this prerogative in giuing us Christ, how shall he not with him give us all other things? First therefore the Apostle will propound the matter in controversy betwixt him and them, 1 Pauls propounding of the matter in controversy between him& them in an allegory. which before had been so bewitched with the false or judaical Apostles. And this he doth by reasoning ex concessis eorum, after this manner: Tell me ye that will be under the law, vers. 21. alleging the Scripture and text for that which they also knew. ver. 22.23. Secondly, he expoundeth this mystical allegory 2 Exposition of this allegory. of Abrahams two sons, ver. 24.25.26.27. Thirdly, he concludes hereupon, 3 His conclusion thereupon, that we are all children after the manner of Isaac. that we are after the maner of Ishak children of the promise, not of Hagar the bondwoman, bondslaves to sin or satan, Christ provides for the bodies& souls of his children& people. vers. 28. though fl●shly and bondchildren do persecute and gibe at spiritual children: which mockers, with their mother, are sure to bee expelled for their labour. v●rse 29.30. 4 Application of all that he said before in exhortation to Gods church to constancy, Fourthly, he will apply all that he had said before, and conclude the matter in controversy between them in these words, Then brethren we are not children of the seruant, but of the free woman. verse 31. And hereupon he exhorts the Galathians to stand fast in the lib●rtie wherewith Christ hath made them free, and not to be entangled again with the yoke of bondage, as Gala. 5.1. &c. gospel. joh. 6.1. to the 14. S. John chapter 6.1. to the end of the 14 verse, declareth plainly unto us that our Lord and saviour, that great Prophet which should come into the world, takes care ●ike a good shepherd of his flock and sheep, sum like a good householder of his family, Christ the good householder provides for his family. Christ answers the peoples patience in hearing, with his most loving care in providing for them. in feeding their souls, and in feeding their b●dies. The people tarried with Christ in the desert until the evening: and the Disciples would haue had them dismissed, ●o provide food for themselves in the villages adjoining. This Lord, that is owner of the earth, and the plenitude thereof, means to give them content also that ways, to teach them still whom he had taught before, as to depend vpon his providence, so also to instruct them herein, That man liveth not by bread onely, &c. therefore not by the great quantity of cramming his maw and belly with meate, but by every word, &c. with Gods blessing vpon that bread and food which he sendeth, making the quality, Gods blessing makes the quaity of food to exceed the quantity. through his blessing and miraculous power to exceed the quantity, not taking the course of earthly feast-makers, in his kind of entertainment. This Scripture offereth unto our view Parts. First, the occasions given and taken by our Lord God, 1 Occasion offered and taken by Christ. the most provident householder in the doing of this miracle, to wit, first, his departure from the Iewes, who continued their malicious persecution against him: and taking his course over the sea of galilee of Tiberias. Secondly, the concomitance and insequence of the multitude to hear him teach, and to see his miracles. verse 1.2.3. Secondly, this Scripture denotes the time, 2 Circumstanee of the time, to argue the truth of the miracle, being near the Iewes Passeouer. verse 4. Thirdly, 3 Conference about this feeding of the people, S. John publisheth the conference which our Lord had with Phillip and Andrew, about this business. verse 5.6.7.8.9. Fourthly, Saint John sets down the manner how Christ prepared the people and himself 4 Christs preparing the peopie and himself, unto the performing and sight of this miracle. verse 10. and a part of the 11. Fiftly, the miracle 5 Miracle, itself, as fi●st, in the five thousand mens eating so much as they would of the bread and the fish. verse 11. secondly, in the Disciples taking away the fragments remaining, which was more miraculous. verse 12.13. sixthly, the evangelist sheweth the effect that this miracle wrought in the beholders. 6 Effect that this miracle wrought in the people. They said, this is of a truth the Prophet, &c. a sound profession and confession of their faith, an acknowledging of the mighty power of God, and a praising of him for the same. The fifth sunday in Lent. THe Lord, Coherence of these 4 scriptures with the former. which had so graciously delivered jacob and his posterity from the famine in Canaan, brought them into Egypt, and got them favour in the sight of King Pharaoh and his subiects, doth now stir up another king which knew not joseph, to exercise his seruants the Israelites under the cross. sum. And as they being the members of the Church endured and continued herein by the space of many yeares, being the sheep of Christ: The sheep were before scattered: now is the shepherd about to be troubled. so now is the head of the Church, the great and good shepherd of the sheep, about to be smitten. The great Passeouer therefore drawing nearer and nearer, general sum of the four Scriptures, Distresses of the members, persecution of the head. wherein Christ our Passeouer was offered for us: Israelites oppressed, &c. his holy seruants haue thought vpon four such portions of Scripture as do show, First, the troubles and distresses wherein God exercised the members of his Church for the trial of their faith and patience, and for the chastening of them for their sin. Secondly, the persecution by thought, word, and deed, wherewith the jews persecuted the Lord of life, who though he reproved his enemies of gross and vpardonable sin: yet not one of them was able to tax or rebuk him of sin. Mor. Prayer. 1 Less. Exod. 3. In the third chapter of Exodus the first of the four Scriptures for this day, the text doth set forth, Parts. First, the maner of Gods calling of Moses 1 Gods calling of Moses. to bee a means of the Israelites deliverance out of the Egyptiacall oppressions, ver. 1. to the end of the 10. Secondly, the singular humility of M●ses in acknowledging his unworthiness and insufficiency 2 Humility of Moses in ac— knowledging his insufficiency. either to go to Pharaoh, or to bring the Israelites out of egypt, verse eleven, much like the speech of Saint paul. {αβγδ}. Thirdly, the text sets down how God fitteth and furnisheth Moses 3 God fitteth and enableth Moses. to this weighty and troublesone function, ver. 12. Fourthly, the desire of Moses to bee further instructed concerning the authority of this his ambassage. 4 Moses desire to know the authority of his calling. verse 13. Fifthly, the text relates unto us Gods answer to Moses, 5 Gods answer to Moses by the effects of his ministry. both concerning his propounded question, verse. 14.15. as also concerning that which Moses was further to do, and in particular about this enjoined business, and the diuers es●ects, both in the Israelites and in the Egyptians of the true and faithful discharge of Moses his conscience towards them, verse 16. to the 22. the end of the chapter. In the fifth of Exodus, Pharaoh and his people oppress Gods people. eve. Prayer. 1 Less. Exod. 5. being the second of the selected Scriptures, the text sheweth, First, Parts. how Moses and Aaron do accomplish and perform their duty of doing their message to Pharaoh ver. 1. 1 Moses and Aaron execute their charge. Secondly, how Pharaoh took their doing of this message. 2 Pharaohs acceptance hereof in his 1 mind. 2 Exceptions. 3 Tyranny. First, with what mind and words he answered the Lord, to wit, with the words and spirit of atheism, of irreligion, as ver. 2. Secondly, what exceptions he took against the answer which Moses and Aaron made to his speech ver. 3.4.5. Thirdly, how he tyrannized the more over the Church of God in oppressing them with unconscionable, and unreasonable taske-worke, to which end he sent out his tyrannous precept, which was executed by Pharaohs taskmasters, from the 6. verse to the end of the 14. In the third part of this chapter the text sheweth: First, 3 Israelites petition to the tyrant to be eased of their oppression. how the officers of the Israelites made their lamentable petition unto this tyrant, concerning the injuries of the making of brick without straw, the beating of the officers,& blame of the people, vers. 15.16. Secondly, the answer that this Atheist m●de( as before) not changing his mind nor words any more then the Leopard doth her spots, or the Moore his skin. Ruling and overruling Gods people by his will alone,( as tyrants do) against reason and religion. Vers. 17.18. In the fourth part of the text he tells us how the officers of the Israelites laid an imputation of this tyranny of Pharaoh, vpon Moses and Aaron. as vers. 20.21. 4 Officers of the Israelites impute Pharaohs tyranny to Moses& Aaron. In the fifth part how Moses went to the Lord( his refuge in due time of trouble) expostulating with him about this business, and casting his cares into the Lords bosom, 5 Moses repairs to God in these distresses. who cared for them all, and in his due time delivered them, as ver. 22.23. and in the 14. chapter, ver. 13.30. and 31. doth most comfortably appear. In the 9. chap. of the Epistle to the Heb. ver. 11. to the end of the 16. Epistle. Heb. 9.11. to the 16. sum. the holy Ghost doth assuure us of the obtaining of an eternal redemption by Christ our high Priest, Christ an eternal redeemer whereas the deliverance of the Israelites was but ex●ernall temporary& typical: deliverance by Chri●t eternal, by Moses external a●d typical, no more then their s●crifices were, which did sanctify as touching the p●rification of the flesh ve. 13. Parts. First, therefore the Author of this Epistle, delivereth this poin● positi●ely, and peremptorily, 1 Tis positively and peremptorily set down. that the sacrifice of Christ is eternal, and more perfect, n●t like that sacrifice of the blood of bulls and goates. ver. 11.12. 2 Confirmation a minore ad maius. Secondly, this point is confirmed by an argument, a minore ad mai●s. If the lesser did so much, how much more then shall the greater do. For if the blood of bulls and goates, and the ashes of an heiffer, &c. ve. 13. how much more shall the blood of Christ, which through the eternal Spirit, offered himself without spot unto God, purge your consciences from dead works, to serve the living God. ve. 14. 3 Confirmation a causa finali. He did it, that he might become the Mediator of the new Testament. In the third part of this portion of Scripture the holy Ghost proveth the proposition by an argument drawn, a causa finali. The end why this our high Priest vndertook and performed al this good for us, was, that he might become the Mediator of the new Testament, that through death which was for the redemption of the transgressors, they which were called might receive the promise of eternal inheritance, ver. 15. For where a Testament is, there is the death of the Testator. ver. 16. In the 8. chapter of S. Iohns gospel ver. 46. to the end of th 59. gospel. joh. 8 46. ad 59. which is the end of the chapter, the text directeth us to the sight and consideration of these principal points. Parts. First, that he which was and is our high Priest, 1 The innocency of our high Priest, His enemies answered with railing. was innocent, because none of them( being all challenged) could rebuk him of sin, as ver. 46.47. whereto his enemies answered with railing and reviling him, Say we not well, that thou art a samaritan, &c. ver. 48. unto which blasphemous slander our saviour answereth. ver. 49.50.51. Secondly, S. John will show us the obduracie and obstinacy of the Iewes hearts, from whence proceeded the venom and poison of their tongues. 2 Iewes hard— nesse of heart engendered poison of their tongues. Now know we that thou hast a divell: Christ the head was persecuted of the members of his Church maliciously, Our Lords answer to them is three-fold. and contrary to their knowledge, endeavouring to maintain this their blasphemy, Abraham( say they) is dead, and the Prophets. ve. 52, 53. Whereunto our Lord makes answer. 1 If I honour myself, mine honour is nothing worth: 1 His honour is not from himself. it is my Father that honoureth me, whom ye say that he is your God. ver. 54. 2 Yet ye haue not known him, but I know him. 2 The Iewes knew not the Father, ver. 55. 3 Abraham knew him and me, your father Abraham reioyced to see my day, and he saw it, and was glad. 3 Abraham knew him& reioyced ver. 56. Thirdly, the holy Ghost testifieth against these wicked Iewes, misconstruing Christs words, and wilfully persisting in their scandalous obtrectation and obloquy. 3 A contestation against these Iewes persisting in their obtrectations. Thou art not yet 50. yeares old, and hast thou seen Abraham. ver. 57. Hereunto our saviour answereth. verily, verily, I say unto you, before Abraham was I am. ver. 59. Fourthly, S. John acquaints us here, 4 The enemies argument a fustibus or lapidibus. with that ultimum refugium of all persecutors, even their last argument which they are wont to use, against the truth and true speakers, Argumentum à fustibus, or à lapidibus ductum, their open and manifest persecuting by fire and sword, staues, and stones, Then they took up stones to cast at him. Christs answer and avoiding of that argument is, 1 By hiding himself. 2 By going out of the Temple, ver. 59. to the end of the chapter. The sixth sunday in Lent. PHaraohs cruel and hard dealing with the Israelites, Iewes persecuting of Christ worse then Pharaohs. was not worse then his hardness of heart, nor his obstinacy proportionable for his person, to the Iewes persecuting of Christ, if all circumstances be considered out of the former Scriptures, and out of some of these four following which are appointed for this day. More outward signs of con— uersion in Pharaoh& his followers, then in the Iewes. But if we look narrowly& more particularly into them, Iewes persecution of Christ, &c. we shall in the former two perceive, that in Pharaoh& some of his followers there are more outward signs of his alteration, and better hopes of conversion, then in the Iewes in Christs time, which were the outward face of the Church either in any inward or outward token of repentance, as in the fourth Scripture being the gospel for the day, may appear. sum of the Epistle. Notwithstanding all this persecution by Pharaoh, and killing of the Lord of life by the obstinate Iewes, the Epistle chosen for this day, shows us, that it was Gods purpose that things should so fall out that Christ should bee thus humbled to the end that wee might learn humility of him: That the same mind may bee in us, &c. as the Apostle exhorteth. The first Scripture for this day, Exodus 9. Mor. prayer. 1 Less. Exod. 9. lets us see, First, how, ●s Pharaoh left not off persecuting the people of God, Parts. so the Lord proceeded in plaguing him the fifth time with the murrain and pestilence among his beasts. 1 God proceeds in plaguing of Pharaoh, as he went on in persecut●ng. which God would not suffer to come vpon any of the Israelites beasts, though Pharaohs heart was yet obstinate and would not let the people go to serve God, ver. 1. to the end of the 7. 2 The sixth plague of blistering scab●●s as the former was the murrain of beasts. Secondly, that notwithstanding Pharaohs continued malice, God would further plague him by sending blistering scabs vpon man and beast,( which is the sixth stroke of Gods heavy hand) in such maner as the sorcerers of Pharaah could not stand before Moses, by reason of their contagion, ver. 8. to the end of the 12. 3 The seventh plague of hail thunder, lightning. Thirdly, the text declareth how God inflicteth a seventh token of his grievous wrath and displeasure conceived against Pharaoh, to wit, of hail, thunder, lightning and fire vpon the ground, such as was never in egypt since it was egypt. Against the execution whereof God by Moses adviseth Pharaoh to get up his cattle out of the field into the houses, Exhortations to humiliation, &c. unto which counsel some hearkned, and some of Pharoahs seruants disobeyed. The effect that this plague took in pharaoh was a confession of his sin, Effect hereof. 1 Pharaohs confessing of his sin. after his fashion joined with an entreaty m●de to Moses and Aaron, to pray to the Lord for him, as also a promise to dismiss the Israelites: 2 His promise to dismiss the Israelites. unto which request though Moses condescended and God was heard of him, yet the hypocrite and false hearted Pharaoh was not so good as his word. ve. 13. to the end of the 35. the end of the chapter. The second Scripture chosen for this day out of the old Testament, is Exo. 10. eve. Prayer. 1 Less. Exod. 10. making mention of two other plagues, wherewith almighty God vexed this malicious deep dissembling hypocrite. sum A relation of the eight& ninth plague of grasshoppers and palpable darkness. The one is the sending of the Locusts or grasshoppers vpon all the land of egypt( being the 8. plague The 8. plague. ) whereof relation is made with the effect thereof in Pharaoh, ver. 1. to the end of the 20. The other is the palpable darkness and obscurity which was vpon the whole face of the land of Egypt, the ninth scourge wherewith God whipped this slow ox Pharaoh, The 9. plague and scourge, Pharaoh resolves vpon a dismission of the Israelites, but yet with a proviso. who was so unwilling in dead, though not in word to perform Gods commandement before. But now after this plague he is content( after his wonted fashion) to let them with a reservation of their cattle in egypt wherewith they should haue done sacrifice, whereof the text makes mention from the 21. to the end of the 29. the end of the chapter. The Apostle S. Paul Philipians 2.5. to the end of the 11. Epistle Phil. 2.5. ad 11. ver. doth exhort unto humility and humiliation by the example of our saviour Christ Iesus, sum that we might attain to the end of true humiliation, which is exaltation, An exhortation to humiliation that we may attain to exaltation. and by a patient bearing of the cross unto the end, to come to the crown of glory, the end of our faith, the salvation of our souls. Christs humiliation, in his passion. Parts. In this portion of scripture contained in these 7. verses, wee haue, First, an exhortation in these words: Let the same mind be in you that was even in Christ Iesus, 1 Exhortation to bee minded like Christ. verse, 5. Secondly, that this exhortation of being Christianly minded, 2 A description of this mind of Christ in his humiliation. might take the deeper impression, the Apostle doth many ways describe this mind of Christ: showing by many arguments and reasons how Christ was humbly minded, and how he was humbled in dead; as 1 Equality with God. First, who being in the form of God, thought it no robbery, &c. verse 6. 2 Exmanition. Secondly, he made himself of no reputation, Thirdly, took on him the form of a seruant, 3 form of a seruant. Fourthly, was made like unto man, 4 Like to a man Fifthly, was made in shape like a man, 5 In shape as a man. verse 7. 6 Voluntary humiliation. Sixthly, he humbled himself, seventhly, and became obedient to the death. 7 Obedience to death. Eightly, even the death of the cross, 8 Obedience to the cursed death verse 8. Thirdly, the Apostle sets forth the effect and issue of this humiliation, 3 Effect of this humiliation his exaltation. to wit, exa●tation: Wherefore God hath also highly exalted him, and given him a name▪ &c. vers. 9. Fourthly, he describes this name and power of Christ at large, 4 A general description of this name& power of Christ. proving it to be above every name, further spreading itself then any thing created, for 1 In the true subiection of all other creatures 1 At this name Iesus, every knee should bow, coelestium, terrestrium, infernarum, verse 10. 2 That every tongue should confess that Iesus Christ is the Lord, 2 In the true humiliation of mankind in the confession of this power and salvation of Iesus Christ. unto the glory of God the Father, ver. 11. This is true subiection and humiliation of all creatures, when they all stoop to him,& aclowledge his powerful name. This is true humiliation of al mankind, that is, of people& nations through the world, when they confess that Iesus Christ is the Lord, unto the glory of God the father. sum. The gospel for this day contained in the 26.& 27. gospel. Math. 26.& 27. ad 56. of the Gospel after S. Matthew unto the end of the 56. ver. relateth that most grievous and lamentable humiliation of our deere Lord and saviour. The lamenta— ble humiliation of our deere saviour two ways. First, in his enduring and suffering of all things at the Iewes hands, which is his passion 1 In his passion before his death. Secondiy, in the exigent and end of his passion, which is his death. 2 In his death, the end of all passion, In the 26. chapter, S. Matthew propoundeth, and largely dilateth vpon the one. Our Lords own analyse of this text. Parts of this gospel. In the 27. chapter he leaves out no circumstances concurring to denominate the other. Thus, and no otherwise, doth our Lord Iesus himself analyse all this great business even in a few words, saying unto his Disciples: And the son of man. 1 Shall be delivered, 2 To be crucified. First therefore S. Matthew sets down Christs intimation hereof unto his Disciples, 1 Christs prophesy and intimation of his passion& death to his Disciples, saying: ye know that within two daies is the Passeouer, and the son of man, &c. verse 1: 2. Secondly, S. Matthew makes mention of the first assembly and parliament of Priests, Lawyers, and Rulers in the high Priest Cayphas his hall, 2 Part contains the first Session& Parliament of Priests, Lawyers,& Rulers, in Caiaphas his hall. verse 3.4.5. Thirdly, because his death, and consequently his burial is near, our evangelist tells us of Mary Magdalens anointing him with the precious ointment: 3 Mary Magdalens anointing him to his bu— rial. for he was worthy of it being a King and a Priest, verse 6. to the end of the 13. Fourthly, how Iudas indents with the high Priests for money to betray his master Christ, 4 Iudas his bargain& sale of his maisters blood to the high Priest. verse 14.15.16. Fifthly, how our Lord Iesus celebrateth the Passeouer, 5 Christs cele— bration of the Passeouer. & foretold the intended& plotted treason of the traitor Iudas, verse 17. to the end of the 25. Sixthly, that our Lord did institute the holy supper, 6 Christs institution of the Supper. & celebrate the same with his Disciples, ver. 26. to the 30. seventhly, S. Matthew declares Christs prophesy& foretelling the Disciples weakness, 7 Christs prophesy of the disciples frailty in being offended at his sufferings, but chiefly at Peters denial, ver. 31.35. In the eighth place S. Matthew mentioneth Christs going 8 Christs going aside to pray. apart to Gethsemane, Christs preparation to his death. to pray that the bitter cup might pass from him: his Disciples being heavy all that time, the traitor and his consorts coming in with swords and staues to take Iesus. At which time Peter takes vpon him to reuenge, though afterward he and all the rest took them to their heels, ver. 36. to the 56. Ninthly, the evangelist tells us how our innocent Lord Iesus is lead to the sessions house, where 9 Iesus is lead to the sessions house, where First, notwithstanding their subornation of false witnesses, and Caiaphas his adjuring of him 1 They suborn false witnesses against him, to tell him whether he were Christ the son of God, whereto he answered affirmatively, yet Secondly, they reprove and argue him of blasphemy, 2 Argue him of blasphemy. Thirdly, they conclude, that he is worthy to die, 3 Conclude and determine his death, Fourthly, they spat in his face. 4 They spat in his face. Fiftly, they buffeted him, 5 He is buffeted sixthly, they smote him with their rods, 6 Smitten with rods. seventhly, they mocked 7 Mocked. him, and in mockery of his prophesy they require him to prophesy, who struck him. ver. 57. to the end of the 68. In the tenth place S. Matthew sets down the story of Peters three-fold denial of his master, 10 The history of Peters three-fold denial, and his hearty repentance for the same ver. 68. to the end of the 73. which is the last ver. of the 26. chapter. Math. 27. chap. In the eleventh place Saint Matthew relates the time and place of an other session of chief Priests and rulers to consult against this sweet and harmless lamb our saviour, 11 Part of the gospel contains another session of high Priests in Pilats hall. and consequently to take his life from him. That so he being lead bound unto Pilate the governor, he might be examined, judged, and condemned to die. ver. 1.2. of the seven and twentieth chapter. Iudas despairs after his master was condemned. When Iudas heard that his master was condemned he repents after a fashion, but despairs of Gods mercy, as all reprobates and most of the rank of wicked traitors do, ver. 3. to the end of the tenth. In the twelfth part of this holy gospel, Christs examination is recorded, 12 Pilates examination of Christ. with Pilates putting it to the peoples choice, the deliverance of Iesus or Barrabas( for that was their wicked immutable custom, Pilates observation of the Iewes wicked custom. though thereby they brought innocent blood vpon themselves and their children. ver. 11. to the end of the 26. In the thirteenth part of this gospel we may see how they still continued their malice against Christ, 13 Their con— tinuance in their contrived malice argued by 14 several actions. for 1 The governor Piltates men do lead him into the common hall. 2 They gather the whole band about him. 3 They strip him. 4 They put the scarlet rob vpon him. 5 They crown him with a crown of thorns( a vegetall coming of the earths curse.) 6 They put a reede in his right hand. 7 They how their knees in mockery, saying: God save thee, King of the Iewes, 8 They spatted vpon him. 9 They took a reede and smote him with it. 10 They took the rob from him. 11 And put his own raiment vpon him. 12 And lead him away to crucify him. ver. 27. to the end of the 31. 13 Compelled Simon to bear his cross. 14 They gave him vinegar to drink mingled with gull. ver. 32.33.34. In the fourteenth part of this Gospel, S. Matthew shows how they accomplished their plotted designment in crucifying him, which when they had done. 14 The accomplishing of their plotted de— signements, proceeding in their persecu— thing of him 6 manner of ways. First, they persecuted even his clothes. Secondly, they watch him, Thirdly, they set up his title. Fourthly, they crucify two theeues with the Author of truth. Fiftly, the passengers that passed by revile him, sixthly, first, the high Priests: secondly, Scribes: thirdly, Elders, and fourthly, pharisees mock him, fiftly, Christs sufferings immediately before his death. so do the theeeues, ve. 35. to the end of the 44. 15 What fell out the three houres that Christ was vpon the cross. In the fifteenth part the evangelist relateth. First, what fell out for three houres together, while Iesus was vpon the cross, to wit, the lights for the day and night fell to mourning, 1 The lights fell a mourning that their Lord and maker should thus be handled of his people. From the sixth hour to the ninth darkness is over all the land {αβγδ} et natura patiebantur. verse 45. 2 The saviour fals to crying. Secondly, he relates what befell at the ninth hour. Sinners would not sorrow, the saviour of sinners, Iesus the saviour of all mourning sinners, mourneth for sinners, crying bitterly, crying with a loud voice, Ely, Ely, Lammah sabachthani. ver. 46. Hebrewes understand not Christs Hebrew. This cry the Hebrewes would not understand, and yet it was Hebrew, as appeareth, ve. 47.48.49. Our Lord crieth again, they might haue understood him the second time( but who is so blind as he that will not see):& so yielded up his spirit, yielded up the Ghost ve. 50. 3 The relation of those things that befell after Christs death in 5 occurrents. Thirdly, the evangelist relates what befell after Christs death. First, the vail of the Temple is rent in twain, Secondly, the earth did quake, Thirdly, the stones were cloven, Fourthly, the graues did open themselves, Fiftly, many bodies of Saints, 1 Arose, 2 Came out of the grave after his resurrection, 3 And went into jerusalem, 4 And appeared unto many, ver. 51.52.53. 16 The truth of all is set down, 1. by the effects in the Centurion and watchmen, 2. by testimony of the witnesses. In the sixteenth and last part of this gospel for the day Saint Matthew sets down the truth heteof by the effects. For First, the hard hearted captain the Centurion and the watchmen his souldiers, seeing the earthquake, and what was done, 1 Feared greatly, Subsequents& effects of Christs death, 2 confess Christ, saying: truly this was the son of God. ver. 54. Secondly, many witnesses are cited to prove this, though they were a far off, some whereof are {αβγδ} without name expressed ver. 55. and some {αβγδ}. They haue their names recorded, that God may be glorified in their constancy, though they were of the weaker sex, to wit, Mary Magdalene, Mary the mother of james and joses, and the mother of Zebedeus children. ver. 56. Now who can better and more truly say, then this our deere saviour vpon the cross in the midst of all these crosses and intolerable torments. O vos omnes, omnes qui transitis, attendite& videte, si est dolor sicut dolor meus. Easter day. THe resurrection of our Lord Iesus Christ, The cause of the Churches choice of these 12. Scriptures for this feast of Easter, general sum of all these 12 Scriptures, being one of the main pillars whereupon the godly haue built, and must build their salvation: The Christian Churches haue also agreed vpon twelve several texts of holy Scripture to be red and taught among them. By which means the day and time is not only celebrated as a most solemn feast, but the principal and fundamental points of religion therein handled in commemoration of that holy action, do confirm the faith of the Church of God, that as their head and saviour is risen, the first fruits of them that slept, so they shall rise again to life eternal. Connexion& harmony of these doctrines with the doctrines of the 9 former sundays. And as he died for their sins, so they must die unto sin before they can rise unto righteousness. The doctrines for the nine precedent sundays are for the Churches humiliation and casting down in sorrow and penitency, to bewail their sins, the causes and original of their saviours sorrow, passion, and bitter death. Christs resurrection affords matter of rejoicing. The doctrines for the six sundays following are for the Churches exaltation, lifting up, exultation, rejoicing and comfort. Doctrines of rejoicing in the six sundays foflowing sum of the eight former Scriptures for this day. sum of the 4 latter. Eight of these which are out of the old Testament, chosen for this holy feast of Easter, do in types and shadows set forth and delineate the Churhes deliverance from the destruction of the destroyer, and our Lords resurrection. The four in the new Testament prove the performance, truth, and substance hereof, applying all to the singular use and instruction of Gods dear people every where. The Princely Prophet david in the second psalm, sum of the second Psame. the 57. and the 111. psalms appointed for the morning service in the 113. 114. and 118. for the evening sacrifice, gives us to understand that God hath decreed this victory of Christ his son over sin, Parts& particular doctrines. death, and destruction, in his resurrection, and therefore it must be so. For 1 vain fuming of gentiles, and freting of Iewes. First, in the second psalm david proveth. 1 That albeit the Gentiles fumed, and the people of the Iewes murmured, yet it was all but in vain. ve. 1. 2 Gods derision of both. 2 There is a reason rendered there, God shall haue them all in derision. ver. 5. 3 Christs kingdom. 3 God hath set his King vpon Sion his holy mountain. ver. 6. 4 Christ is Gods natural& eternal Son. 4 That this King and Christ is his son. ve. 7. 5 Christ must be obeied. 5 Homage and obedience in fear and reverence must be yielded unto this Kingly son. kiss the son. &c. ver. 12. sum of the 57 psalm. The second Scripture, psalm 57. whose title is, To him that excelleth, Destroy not, a Psame of david on Michtam, when he fled from Saul in the cave. Parts. 1 The ground of his prayer. 1 Assureth us of this truth, that as david prayed unto God to be delivered from those that would swallow him up, Selah: so was he assured that God would sand forth his mercy and trurh. ver. 3. 2 Though his soul was among lions, though he lay among the children of men that are set on fire, Gods Church hath a time of breathing, in their afflictions, as they, &c. A description of Dauids enemies, whose teeth are spears and arrows, and their tongue a sharp sword. Yet he prayeth in prophesy, and prophesieth in prayer, 2 The prayer itself. that God would exalt himself above the heauens, and his glory be vpon the earth. ve. 5. to the 11, being the last verse of the psalm. In the third Scripture, which is the 111. psalm. sum of the 111 psalm. Parts 1 david gives thanks to God for all the good that he hath done to his Church. 1 Thanksgiuing to God for all the good that he hath done to his Church. ver. 1. 2 In the rest of the psalm he teacheth and describeth unto the Church the magnitude and multitude of these his works. ve. 2. to the end of the 9. where he makes mention of the Redemption,, he sent to his people, &c. 2 A description of the greatness and manifoldnesse of Gods favour, 3 The Prophet shows the end why God hath done these great things for his people: to wit, that men might fear the Lord, which fear is the beginning of wisdom, that the keepers of his commandements haue good understanding, 3 The end why God doth all this good to vs. that the praise of this fear endures for ever, and men are to do all things to his praise for ever and ever. ver. 10. the last of the psalm. In the fourth Scripture, Psal. 113. sum of the 113 psalm, david First, exhorts the children which do fear the Lord, Parts. to praise the Lord, ver. 1. 1 Exhortation to praise God. Secondly, he performs praises himself. ve. 2.3. 2 david doth it himself, Thirdly, he sheweth five reasons hereof in the rest of the psalm, to the end of the 9. ver. read the text. 3 Reas●ns fi●● to urge this ●●horta●ion▪ In the fift Scripture. Psal. 114. Sum●● 〈◇〉 t●● 114 psalm, King david First, sets us down an experience of Gods deliverance of his people Israell out of egypt. ve. 1.2. Secondly, 1 Experi●●●● of God ●●●●●●rance 〈…〉 the means and manner how God did this 1 By the seas floating and yielding, 2 By the mountaines moving& skipping. v. 3.4.5.6.7. 2 Mo●●● and manne● 〈◇〉 they were ●●liuered, Thirdly, the Prophet tells us of Gods preservation of his people in the desert after their deliverance out of egypt. 1 By turning the rocks into water pools. 2 By turning the flints into a fountain of water, 3 Gods p●●se●uation of ●sr●●l, ve. 8. being the last of the chapter. sum of the 118 psalms, In the sixth Scripture the 118.( where the ston david is a type of the ston Christ, King david typical ston of Christ the substantial ston. rejected of Saul and the people, as Christ was of the rulers, high Priests and people of the Iewes, yet by the Lords doing, he ariueth out of the seas of his troubles into the great haven of the kingdom of Israel as our Lord Christ did( maugre the malice of his enemies) by his own power alone arise out of the grave and hell of his torments, at his appointed time, and after that ascend unto glory. Parts. First, therefore the Prophet in rhis 118. psalm, exhorts the people to praise God, 1 Exhortation to Israelites levites and other that fear the Lord to praise him, whether Israelites, levites, or any other, ver. 1. to the end of the 4. Secondly, he persuades and assures himself and all the faithful, by the former experience of Gods deliverances and favours( which he in particular doth relate) that the Lord will proceed in the continuance of his fatherly care& protection over him and his Church. 2 Assurance of Gods protection to himself and others, And though he hath exercised them by afflictions and chastened them sore, yet sith he is powerful, he can, and sith he is most loving and just in his promises, he will not suffer them to be daunted by their enemies or given over unto shane or confusion. ver. 5. to the end of the 14. 3 Reasons alleged why the righteous must haue songs of ioy in their dwellings, Thirdly, he doth for this cause teach the righteous, that there is great reason, and causes manifold, why there should be in their Tabernacles the voices and songs of ioy and deliverance, singing thus and to this effect, The right hand of the Lord hath done valiantly. ver. 15.16. Fourthly, he promiseth to do this himself,& performs it, 4 david vows to do this himself,& performs it. ver. 17. to the end of the 21. Fiftly, he sheweth 3 reasons thereof. 5 He rendereth three occasions threeof, ver. 22.23.24. sixthly, david himself falleth to prayer, the Priests and people perform the same, 6 King, Priests and people fall to prayer and thanksgiving, & so concludeth with Haleluiah, as they did begin, Praise ye the Lord because he is good, for his mercy endureth for ever. ver. 25. to the end of the 29. the end of the psalm. Mor. prayer. 1 Less. Exod. 12. sum. In the seventh Scripture Exodus 12. handling the institution of the first and old Passeouer, Passeouer a type of the spiritual, &c, we haue a type of the second and new Passeouer Christ Iesus which is offered for vs. The text affordeth these chief and general points. Parts. First, Gods precept to Moses and Aaron to teach the people every rite and ceremony. 1 Moses is commanded to teach every rite and ceremony, 1 Concerning the killing of the Passeouer. ver. 1. to the end of the 10. 2 Concerning the manner of the eating thereof, from the 11. ver. to the end of the 16. 3 Concerning the feast of unleavened bread, which also they were to observe with it. ver. 17. to the end of the 20. The second general point whereto the text directeth is Moses his relation of these things( as God appointed him) unto the children of Israel. ver. 21. to the 27. 2 Moses obeied this injunction, The third is the peoples execution and performance of these injunctions. ver. 28. 3 The people execute all that which they were commanded, The fourth is a mention of the tenth and last plague( the slaying of the first born 4 Relation of the 10 plague, the slaying of the first born, of egypt) which went nearer unto Pharaohs heart then all the rest, as appeareth by the several effects. ver. 29. to the 36. The fift is a geographical itinerarium or description of the Israelites journey, with a chtonicle and record of the times. 5 A geographical description of the Israelites journey and a chronicle, 1 Of their dwelling in egypt. 2 Of their departure thence. ver. 37. to the 41. sixthly, the use of all this is propounded: 6 use of all is propounded, to wit, the celebration and observation thereof, that it is a night to be kept holy to the Lord, baecause he brought them out off the land of egypt, and all Israel must observe it. ver. 42. The seventh is the law of this Passeouer 7 Law of the Passeouer, prescribed unto Moses and Aaron. ver. 43. to the 51. the end of the chapter. The eight Scripture Exodus 14. delareth, eve. Prayer. 1 Less. Exod. 14. that though Gods poor people were delivered out of the land of egypt, sum yet were they not quiter delivered from the King of Aegypts persecution and pursuit, by himself and his armies. Pharaohs persecution hindered not Gods salvation of his Church. Israel not quiter delivered from Pharaoh, though they were out of his land. God was their deliverer, though Pharaohs rancour increased. And that albeit Pharaohs rancour and malice continued and increased against them; yet the text tells us, that coming the Lord did come, did not long tarry and in the end delivered them. If we do survey the chapter more carefully, we shall behold these things, First, how God commandeth his people to remove their camp towards the sea, because his purpose is, there to preserve his people and to destroy the egyptians. ver. 1. to the end of the 4. 1 A commandement to pitch their camp towards the sea. Secondly, Pharaoh taketh knowledge hereof, who encouraged and prepared himself to pursue them unto destruction, verse 5. to the end of the 9. 2 Pharaohs preparation to pursue them, Thirdly, the effect that this pursuit wrought in the Israelites 3 The effects of this pursuit in the Israelites, is recorded, to wit, 1 A fear of their experienced old enemies. 2 An earnest supplication and prayer to God. 3 An expostulation with, or a murmuring against Moses, who encourageth them, saying: fear not, stand still, and behold the salvation, &c. ver. 10. to the end of the 14. 4 God encourageth them to march on, and why, Fourthly, God himself encourageth his people to march forward, telling Moses: first, that his people shall go through the sea on dry land, which fell out so, as ver. 11. to the end of the 25. secondly, that the same sea should destroy the egyptians, which also came to pass, ver. twenty six, to the end of the thirty six. 5 use that Gods people made of all this. Fiftly, the holy Ghost tells us how Gods people made use of all this which was done, 1 In observing the power of God. 2 In fearing the Lord. 3 In believing the Lord and his seruant Moses, verse 31: which is the last of the chapter. The ninth Scripture which is the first of the 4. taken out of the new Testament, Mor. Prayer. 2 Less. Rom. 6. written Rom. 6. directeth the Church of God unto the right& worthy receiving of the favours& graces of God, sum. not in continuing in sin that grace may abound, & being dead unto sin, Gods favours in delivering, &c. to live no more in it: but rather to rise unto newness of life, Parts and that by the example of the Lord of life, our Lord Iesus Christ, his resurrection, S. Paul fiirst, propounds this doctrine in a pathetical question, 1 The Proposition in a pathetical question. verse 1. Secondly, he proves it by three reasons, ve. 2.3.4. making a Correlary hereupon, 2 proof by 3. reasons with a correlary vpon them, verse 5.6.7. Wherefore he makes an Hypothesis vpon a former Thesis: If wee bee dead with Christ, wee beleeue that wee shall also live with him, The assumption and the conclusion are understood, verse 8. This argument he proveth by the truth and certainty of Christs resurrection, verse 9.10. concluding the Thesis, and the Hypothesis in these words: Likewise think ye also that ye are dead to sin, but alive to God in Iesus Christ, vers. 11. In the third part of the chapter he exhorts the Church vpon the former doctrines, 3. Exhortation vpon the former doctrine, 1. Let not sin therefore reign in your mortal bodies, &c. 2. Neither give ye your members as weapons, &c. verse 13. Hereunto he annexeth a concluding reason, ab effecto contrario: For sin shall not haue dominion over you, for ye are not under the law, but under grace, vers. 14. In the fourth part he propounds another doctrine in a pathetical manner, 4 The second proposition of another do— ctrine in a pathetical maner, as he did at the first: What then? shall we sin, because we are not under the law, but under grace? ve. 15. Which proposition he diversly proveth and applieth, as ver. 16. to the end of the 23. the end of the chapter. The tenth Scripture, eve. Prayer. 2 Less. Act. 2. Acts 2. chap. contains Saint Peters Sermon, concerning Christs resurrection, with the several and contrary effects( in contrary minded people) of Peters apology, and his Sermon. sum Parts. In the text observe First, the occasion of the defence and apology, 1 The occasion of the Apology to wit, the coming down of the holy Ghost vpon the Apostles, as they were in unity and uniformity all together at jerusalem, causing them to speak with other tongues, as the spirit gave them utterance. At which 1. the multitude marveled. 2. Some doubted. 3. Others mocked and slandered, saying: Peter preaches of Christs resurrection. They are full of new wine, vers. 1. to the end of the 13. 2 S. Peters answer to the accusation. Secondly, we may mark Saint Peters answer and apology. 1 Answering to the reproachful slander by denying the same, and by purging all the Apostles from the crime of drunkenness, vers. 14.15. 2 showing that the effects of Gods spirit in this plentiful manner were prophesied and foretold long ago, vers. 16. to the end of the 21. 3 S. Peters Sermon concerning the Iewes killing of Christ and of his resurrection. In the third part of the chapter, wee may hear the sermon of Peter concerning the Israelites, taking, killing,& crucifying the Lord of life, who notwithstanding is risen from the dead, and ascended up into glory, vers. 22. to the end of the 36. In the fourth part, S. Luke makes relation of the effects that S. Peters sermon took in the hearers, who 4 Effects of this Sermon were manifold. First( being pricked& wounded in heart for their wounding& stabbing of Christ) desired to know what they were to do for the preventing of Gods iudgement? Whom Peter resolved, vers. 37. to the end of the 40. 2 They that gladly received the word, were baptized, 3 The church increased by the number of 3000. souls. v. 41. 4 They continued in the Apostles doctrine and holy exercises vers. 42. 5 fear came vpon every soul, 6 The word was confirmed by wonders, vers. 43: 7 The faithful were all together, 8 They had a commmunitie, vers. 44. 9 They sold their possessions for distribution to the needy members of the Church, vers. 45. 10 They used public exercises in the temple, &c. 11 Society at home joyfully,& with singleness of heart, v. 46. 12 They praised God, 13 They had the peoples good favour. 14 There was a daily increase of the members of the primitive Church, Blessed effects of S. Peters, &c besides those souls that were converted before, v. 41. to the end of the 47. the end of the chapter. In the third Scripture of the new Testament, being the 11. in number. Colos. 3.1. to the end of the 7. Epistle Coloss. 3. ad 7. verse, S. Paul makes a most holy use of this doctrine: sum for First he teacheth( and to that end exhorteth) that it must of necessity follow, Parts: 1 general exhorratiue doctrine to seek things above. 1 That those which be risen with Christ must seek those things which are above, &c. vers. 1. 2 They must set their affections on things which are above, &c. verse 2. Reasons to prove these doctrines. 1 For ye are dead,& your life is hide with Christ in God, ver. 3. 2 Reason à sine ultimo omnium fidelium: When Christ which is our life shall appear, then shall ye also appear with him in glory. verse. 4. In the second part of the Scriptures hé doth more particularly exhort them, 2 A more particular doctrine exhortative. and 1 Concludes vpon the premises after this manner: mortify therefore your members which are on the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry, vers. 5. 2 Declares how Gods iudgement cometh upon such sinners, verse 6. 3 He rubs the Colossians memories with their old former estate: for he shows, that they walked( that is) delighted in them once, when they lived in them, ver. 7. but now they must be forsaken and forgotten, as vers. 8.9.10. of the chapter. In the fourth Scripture which is the twelfth and last of those that are chosen for this solemn feast, Saint John the loving and beloved Disciple, chap. 20.1. to the end of the 10. gospel. joh. 20.1. ad 10. sum. verse, Parts. demonstrateth and confirmeth the truth of Christs resurrection. First, he denoteth the time when our Lord rose: 1 The time when Christ rose. that is, vpon the first day of the week, early when it was yet dark, Testimonies infallible, &c. when Mary Magdalen came to the sepulchre, and saw the ston taken away from the tomb, vers. 1. 2 Mary Magdalens pains and ear to certify this to others. Secondly, Saint John records( for another confirmation hereof) the care and pains that Mary Magdalen took to signify the truth of this incident unto Peter and John, vers. 2. 3 Extraordinary hast of John and Peter, Thirdly, the truth is confirmed again by the extraordinary hast of these two witnesses unto the place and sepulchre, where they found the linen clothes wrapped up, but not the body, from the 3. verse to the end of the 8. 4 John is a seeing and a believing witness of the resurrection, Fourthly, the holy Ghost proves it to bee so, that Christ was risen, because John did see it and beleeue, though( before that) they knew not the scriptures concerning Christs resurrection, vers. 9. 5 The two Apostles returning to their fellowes to certify the same; beside the sequent testimony of the angel,& Christs own appearing to them two several times, Fifthly, by their returning to their own home, where the rest of the Apostles were to certify the same unto them, and there to expect further confirmation both by others& their own sight and testimony, vers. 10. as in the rest of the chapter. 1. By the Angels testimony hereof. 2. By Iesus his own appearing unto them the same day at night. 3. By his appearing to them when Thomas was absent. 4. And eight dayes after, present Thoma incredulo. The first sunday after Easter. Coherence of these Scriptures with the former, The reason of the chocie of these 4 Scriptures. AS the twelve Scriptures formerly selected out of the old and new Testament, for Easter day, haue made the doctrines concerning the passion, death, and resurrection of our Lord very manifest unto us: so these that are culled out for the five sundays following, do serve not onely to teach and peswade men to beleeue all the premises: but to show their faith, and belief in their holy conversion. That so they may be the better fitted to make benefit of Christs Ascension, Examples of punishments, &c. another great post upholding Gods house: without which glorious act of our king of glory, the Church had never been enriched with such riuers of Gods graces out of the holy sanctuary, as did flow forth to them at the feast of Penthecost. Now in the two first parcels of Scripture chosen for this day out of the old Testament, sum of the two Scriptures of the old Testament. we may behold fearful examples of unbelief, gainsaying and contradiction in Core Dathan and Abirom, and in the peoples murmuring( who all paid very deere for it) as also in king Balaks persuading Balaam to curse Gods people, and in Balaams willingness to go with king Balaks messengers. But in the two out of the new Testament, sum of the two Scriptures out of the new covenant. we may perceive what pains S. John taketh to persuade Gods Church to beleeue, and what infallible testimonies he propounds to confirm us in the assured and undoubted truth of the death and resurrection of our Lord Iesus Christ. The first of the four Scripture written, Numbers chap. 16. Mor. Prayer. 1 less. Num. 16. relateth two histories. The first, Parts. concerning the rebellion and punishment of Corah and his company, 1 Corahs conspiracy. ve. 1. to the end of the 40. Two histories. The second is as touching the peoples murmuring 2 The peoples murmuring. with their punishment, ve. 41. to the end of the 50. the end of the chapter. In the first part of the first history, Parts of the first history. we may see, 1 Who the rebels were. 2 What number of consorts and conspirators they got to join with them. 3 What their rebellion was. In the second part of the history The second part of the first history. may be seen, how heinously Moses took it when he understood of it, and what course he took about it, as 1 In reproving them. 2 In calling, and twice summoning the rebels to appear before the Lord, ver. 4. to the end of the 19. The third part of the first history. In the third part, Vnbeleeuers and rebels punished. a commandement of the Lord concerning a separation to be made between the innocent and the disobedient: that he might in an extraordinary manner visit the iniquity of those rebels vpon their heads, verse 20. to the end of the 3●. The fourth part of the first history. In the fourth part of this first history is recorded, what was done with 250. Censors of those offenders, which offered the fire, being not of the seed of Aaron, vers. 36. to the end of the 40. Parts of the second history. In the second history observe, First, the multitudes murmuring, the next morning, ver. 41. to the end of the 43. Secondly, Gods separating of Moses and Aaron from the murmuring congregation, that he might quickly consume the murmurers with the plague, which was performed indeed by the death of fourteen thousand and seven hundred beside those that dyed of Corahs conspiracy, vers. 44. to the end of the 46. Thirdly, the atonement which was made unto God for them, and the staying of the plague, ve. 47. to the end of the 50. which is the end of the chapter. The second selected Scripture, Numb. 22. eve. Prayer. 1 Less. Num. 22 tells us the history of Balak the king of Moabs, sending for Balaam the Prophet to curse the Israelites, sum. because this king& his people were afraid of their great multitude the rather because they saw what Gods people had done before to their enemies the Amorites. Parts. Balaks message sent to Balaam. First, the holy Ghost relates the embassages of the Princes of Moab sent unto Balaam vpon the former occasions, and the answer of Balaam unto them. The first message. The answer, The second message. The answer. The first message is expressed, ve. 2. to the end of the 7. The answer of Balaam to this message, as God appointed him to speak, to wit, to deny their request, or to go with them, ve. 8. to the end of the 14. The second ambassage which the king sent, is related, v. 15. King Balak through unbelief persecutes Gods people. to the end of the 17. Balaams answer, as God willed him, was, that he would go with them, but he would neither say, nor do more then God enjoined him, ve. 18. ad 20. Secondly, the holy Ghost declares how God was displeased with Balaams forwardness in going: 2 Gods indignation for Balaams forwardness in going. and therefore sent his angel to stand in the way, to be against him, whom Balaams beast seeing, was afraid, and by speech reproved her master, because of his hasty violence toward her, verse 21. to the 30. Thirdly, the text mentioneth the Angels reproving of Balaam, 3 The Angels reproving of Balaam. who confesseth his sin, and hath warrant from God to go with the kings messengers: but with Gods former proviso, verse 31. to the end of the 35. verse. Fourthly, how the King himself meets Balaam, 4 The kings meeting of Balaam, and his conference with him. expostulateth with him about his refusing to come at the first, and offers him preferment to perform the mischief that was in the Kings mind. And how Balaam answered him, went with the King: who brought him up into the high places of Baal, that thence he might see the utmost part of the people, v. 36. to the end of the 41. the end of the chapter: S. John the Apostle and evangelist in the third Scripture, written 1. John. 5.4. to the end of the 12. Epistle. 1 joh. 5.4. ad 12. verse, sheweth unto Gods Church how they shall overcome rebellion and disobedience, murmuring, and distrust of God, incredulity, sum yea the world itself, or any other enemy to mans salvation. Parts. First he propounds the doctrine, ver. 4.5. For all that is, 1 Proposition, born of God overcometh the world, and this is the victory, &c. Who is it that overcometh, but he which believeth that Iesus is the son of God? Secondly, 2 A relation how Christ obtained this victory, because Iesus Christ is the object of our faith& belief, to the end that in him by believing, wee might bee more then conquerors, S. John tells us how Christ got this victory for us, saying: He came by water and blood, 3 A twofold confirmation by a testimony heavenly, earthly, and it is the spirit that beareth witness hereof also, for the spirit is truth, ve. 6. Thirdly, he proves this truth by a two-fold testimony. First heavenly, bearing record in heaven, Father, Word, unbelief and rebellion is overcome by faith in Christ Iesus. and holy Ghost, which as they are one God, so they agree in one ve. 7. The second testimony is earthly, to wtt, 1. the Spirit, our acknowledging of God the Father in Christ by faith, according to the testimony of the holy Ghost, witnessing unto our spirits that we are Gods children. 2 Is water, id est, our justification. 3 Is blood, that is, our justification, vers. 8. 4 use that S. John makes of these two testimonies, 1 by application, 2 by conclusion Fourthly, of these two testimonies S. John makes use, first applying them, and secondly concluding the necessity of our apprehending of Christ by faith: and in the third place, consequently, of attaining everlasting life by possessing of Christ by faith, without which no man hath a right and true spiritual life, either in this world and life, or in the life to come. Application. His application is in the 9. and 10. verse: If we receive the witnesses of men, &c. He that believeth in the Son of God, hath the witness in himself, and on the contrary, &c. Conclusion. His conclusion and consequence: And this is the word, that God hath given unto us eternal life, and this life is in his son: that is, Christ hath wrought and brought us this life by his death and resurrection, verse 11. He that hath the son, hath life, and he that hath not the son of God, hath not life, verse 12. For it is a necessary consequent, that who so believes in Christ, hath Christ dwelling in him, hath a spiritual life and conversation here, but a most happy and celestial in the life to come. In the fourth Scripture( recorded also by S. John, chap. 20. vers. 19. to the end of the 23. gospel. joh. 20.19 ad 23 ) we haue a most infallible assurance of our Lords resurrection, sum. from himself, and his own appearing unto most of his Disciples: that they might confidently rest vpon him who gave them his blessed peace, which passeth all understanding, his gracious and holy spirit, which should never fail them, his holy presence and power of remitting and retaining sins, which should bee perpetual among them and their successors unto the end of the world. Christs often appearing to many after his resurrection These five verses contain Christs first apparition, Parts. Christs first apparition proved which was most manifest and perspicuous, as appeareth, First, by the circumstances of time, place, and persons: 1 by circumstances of time place, and persons. The same day at night, which was the first of the week,& when the doors were shut, &c. vers. 19. Secondly, S. John proves the truth hereof by the manner of our Lords behaviour in the presence of his Disciples, 2 by the maner of Christs behaviour before his Disciples, when he had said: Peace bee unto you, he shewed them his hands and his feet. The effect of which demonstration, Saint John sets down, and by way of Exegesis proves the truth aforesaid: Then were the Disciples glad, when they had seen the Lord, vers. 20. Thirdly, 3 by Christs repeating of his former salutation, being the preface or introduction to 3 favours, Saint John proves it by Christs iteration of his former salutation and deprecation, being as a prologue and preface to three notable favours which he vouchsafed unto his Difciples and their successors, the true and faithful ministers and seruants of Christ. The first favour is the glorious authority of their instituted ministry: As my father sent me, so sand I you, verse 21. The second is a confirmation of this authentic authority, 1. by a symbol of breathing, 2. by giuing of that which the breathing signified: Reeeiue the holy Ghost, verse. 22. The third is a gracious and free promise of the powerful efficacy of his authentic ministry consisting in a twofold power. The first is of losing and remitting of sins: Ministerial power is two fold losing binding of sin The second of binding and retaining of offences: Whose sins soever ye remit, they are remitted, and whose sins soever ye retain, they are retained, verse 23. The second sunday after Easter. MOst truly& wisely said the wisest king: That he which is upright in his way, Coherence of the 4. former scriptures with these four. sum of the two out of the old Testament, is abomination to the wicked: and a wicked man is abomination to the just, Pro. 29, 27. Which may appear in the two Scriptures chosen out of the old Testament for Gods service vpon this day, in Balaks following his further suite unto Balaam to curse Gods people, the flock of God, whom the malicious King called his enemies, though they nevertheless were blessed of God by the mouth of the sly Prophet Balaam. sum of the two out of the new, The other two portions taken out of the new Testament, do First exhort us for Christs sake, with meekness, as Christs sheep to suffer afflictions with patience. Secondly, and make known to us the singular love, and most vigilant care that our Lord the great good shepherd had, and hath over his flock and sheep. Mor. prayer. 1 Less. Num. 23 The first of the four for this day, written Numbers 23. doth in the. Parts First part thereof declare unto us, that notwithstanding King Balaks outward religious obedience, 1 Balaams blessing of the people whether he would or no, in building of seven Altars, and being at more cost in offering seven bullocks, and seven rams, being still in hope to achieve his purpose: yet was Balaam urged volente nolente, to bless the people of God. All which is shewed from the first verse to the end of the tenth. 2 Balaam will not curse so much as the utmost part of Gods people, no more then God can recall his blessing. In the second part of this chapter, the holy Ghost relates unto us how the king cometh vpon the prophet with a fresh charge,& a new supply of tempting Balaam, playing small game( as the divell doth usually) before he will sit out, desiring him to curse but the utmost part of the people for his sake, whose expectation is deceived: for God repents him not of his blessing to recall it: Whom God loveth, he finally loveth. Whom he loues, he loues to the end, vers. 11. to the end of the 24. In the third part of the chapter, 3 God will not suffer Balaam to be a Neuter, who before was an Ambldexter, this instrument of the divell continueth still in his calumniation, and professed enmity unto Gods Church, and therfore urgeth Balaam( who in the sight of God was an Ambidexter before) to show himself now to be on no side,& to become a neuter: neither to curse them, nor bless them at all. Of whom the King received an answer much like the former, verse 25. to the 30. the end of the chapter: For a most gracious blessing came upon Balaam himself, and the people of the Lord had multitudes of blessings pronounced to come upon them, as appeareth in the next Chapter, being the 24. The second of the Scriptures for this day, being Numbers 25. eve. Prayer. 1 Less. Num. 25. sheweth the truth of the old Prophets words, a true proverb: sum and scope of it, That the Leopard cannot change his spots: no more can they do well which haue an evil habit, or are accustomend to do evil, jeremy 13. verse 23. For the Israelites whom God delivered, as before, Israelites forgetful of Gods late blessings, and whom he so lovingly blessed( as wee haue seen) forget this deliverance, Gods favour and blessings: and they fall to filthiness in committing of whoredom with Moabitish women, as also of spiritual whoredom with Baal-Peor the Moabites idol. Parts. First therefore their wickedness is by Moses related, 1 A reproof of their unthankful wickedness. ve. 1. to the end of the 3. Secondly, God visits their sins, by commanding Moses to hang up the chief rulers of the people, 2 God punisheth their horrible iniquities, which either drew them to the wickedness, or hindered them not from it, vers. 4.5. In the third part of the Chapter, 3 Phinehas executeth iudgment vpon the malefactors& turneth away Gods indignation, Moses makes mention of the Israelites bringing out the Madianitish woman Cosby before the congregation, who had committed whoredom with Zimri, for which wickedness God took away 24000 Israelites: Israelites unthankfulness and forgetfulness punished. but the plague was stayed by zealous Phinehas his executing of iudgement vpon the malefactors, ve. 6 to the end of the 15. 4 Gods commandement unto them to fight with the Madianites, and why. In the fourth part of the chapter, a commandement is given by God unto Moses, to fight with the Midianites: who troubled Gods people with their wil●ss, in drawing them to commit idolatry with Peor, and fornication with Cosby, ver. 16. ad 18. the end of the chapter. The third of the Scriptures written, 1. Pet. 2.19. to the end of the chapter, Epistle 1 Pet. 2.19. to the end of the chapter. exhorts the sheep of Christ, First, to behave themselves like sheep, in bearing afflictions with patience, Scope and sum. Exhortation to patience in affliction, and innocency of life whether they come with our desert,& through our demerit, or not. Secondly, to walk innocently, and to bee harmless, as the lambs and doves of Christ, because wee are under the conduct and government of so meek a shepherd, our Lord Iesus Christ, the shepherd and Bishop of our souls. Parts. S. Peter in these seven verses, Reasons and persuasions to urge the doctrine of patience. First, propounds the doctrine of patience, and enduring of wrong for a righteous cause, to bee a most necessary lesson for every Christian to learn and practise, being a thing so commendable, and thankworthy, or praise-worthy. This is his First reason. For this is thankworthy, if a man for conscience toward God, endure grief, suffering wrongfully, verse 19. The second reason is drawn à disparatis: for 1 Patience in abiding punishment for a mans fault, is no commendation at all. 2 Patience in suffering for well doing is accepted of God, verse 20. The third reason is drawn à fine: For hereunto ye are called. The fourth ab example, wee must imitate Christ, who suffered for us believers, leaving us an example that we should follow his steps, Patience in affliction necessary, vers. 21. A more special propounding and application of the example, This example is in more particular propounded and applied, verse 22.23.24.25. The fourth of the Scriptures written, John 10. vers. 11. to the end of the 16. gospel. joh. 10.11, ad 16 doth plainly set before our eyes, that infinite love, and that unspeakable care which Christ, sum that great shepherd, had of the sheep, his people and flock: So that as the precedent gospel confirmed unto us the certainty of his resurrection, to make us righteous: Agreement hereof with the former Gospel, even so doth this assure us of his unmeasurable love, and most vigilant carefulness of our continuance in this righteousness, our safe keeping and preservation in the Church militant, and our everlasting happiness with him in the triumphant. Parts. This love and care is first propounded in a general Thesis: 1 A Thesis general. I am the good shepherd. For from the goodness of the shepherd, proceeds the care and love that he hath of, 2 An application of this Thesis by Antithesis, four notes of difference to discern a good shepherd from an hireling, and to the sheep. Secondly, Saint John explaineth this Thesis by an Antithesis of a bad shepherd and a good, an hireling and a true shepherd: for one opposite and disparate appeareth best by another. The good shepherd is discerned from the hireling, 1 By his full resolution, unfeigned affection, 1 his unfeigned love, and inward kindness to the sheep: The good shepherd giveth his life for the sheep, vers. 11. 2 By a mutual knowledge betwixt him and his sheep: 2 The mutual knowledge betwixt him and his sheep, I know mine, and I am known of mine, vers. 14. 3 By a rare effect of this knowledge and love 3 The effect of this knowledge and love, in the performance of this his intended and purposed resolution, the spending of the best jewel he hath vpon them: to wit, his life: The spending of his life for his sheep, I lay down my life for my sheep, &c. verse 15. 4 By another effect of his love, to wit, the care he hath of the absent, as well as of the present sheep: 4 The care of the absent sheep, or the future sheep, as well as of the present, Other sheep also I haue, which are not of this fold, vers. 16. A shadowing, A lively description of the hireling, The hireling is shadowed two ways. The hireling is lively set forth three ways, The hireling is 1. either shadowed, Christ perseuers in his carefulness towards us, or 2. lively set forth. He is shadowed two manner of ways, 1 He is an hireling, and not the shepherd. 2 The sheep are not his. He is lively set forth in his colours, that is to say, described by his bad effects: for 1 He leaves the sheep, 2. he flees, 3. he suffers the wolf, first to catch some, secondly to scatter the rest, verse 12. Two reasons of the hirelings carelessness of the sheep. The reasons why the hireling deals thus, are rendered by our Lord Iesus Christ, proving also excellently the first Thesis, and concluding it by Antithesis. The first reason is taken from the usurpation of his place, he is an hireling: Ergo, he flieth. The second reason is drawn from an effect of this usurpation: He hath no care of his sheep. The third sunday after Easter. Coherence of the four former Scriptures with these 4, THe two former Scriptures of the old Testament, appointed for the precedent Lords day, gave us a view of King Balaks tempting of Balaam to do and speak contrary to Gods direct will and commandement. Moses in these 2. appointed for this day, takes a contrary course, in exhorting the people to take nothing from the word and commandement of God, sum and scope of these two out of the old testament, or to add any thing thereto: not to decline to the right hand, nor to the left. S. Peter teacheth men to make use of this pure doctrine, in walking, and honestly conuersing among men, sum of the two out of the new testament, in abstaining from fleshly lusts which fight against the soul. And S. John in recording the words of our Lord Iesus, concerning his return after his Ascension, doth assure the faithful members of Christs Church, of the comfortable assistance of Gods holy spirit, to enable thē both in their upright and faithful believing, and in their holy walking. Exhortation to constancy, &c. Moses in the first part of these Scriptures, Mor. Prayer. 1 Less. Deut. 4. written Deut. 4. doth in the forefront of the chapter, First propound, Parts. 1. A general doctrine exhortative 1 Doctrine general exhortative, and dehortatiue. of hearkening unto, that is, obeying the laws of God, 2. A doctrine dehortatiue, or a caveat to beware of addition unto, or detraction from Gods word. vers. 1.2. In the second part he yields reasons to force the former doctrines taken from the recital of that good which God had done for them in former time which obeied him, 2 Reasons of the doctrines, and how he dealed with them which disobeyed him, vers. 3. to the end of the 13. In the third he propounds a more particular dehortatiue doctrine concerning the eschewing of idolatry, 3 A more particular exhortative doctrine. prohibited in the law of God, delivered him in the two Tables on mount sinai: which part of the law they ought not to break: for the Lord their God is a consuming fire, and a jealous God, vers. 14. to the end of the 24. In the fourth part he threateneth the people, 4 A threatening of such as fall to idolatry, and denounceth against them Gods iudgments which will overtake such as God hath blessed with his benefits,& yet corrupt themselves with idolatry, verse 25. ad 28. In the fifth part Moses teacheth, 5 A promise of mercy to the believers and penitent, that as God is displeased with idolatry& forgetfulness of his ordinances, so he will be pleased with them when they shall repent and forsake their sins, and after their return to God, shall call unto him for mercy in their feeling of his punishments, and the smart of his rods: which he proveth, as before, by experience of Gods former dealing with them, vers. 29. to the end of the 40. In the sixth part the holy Ghost makes mention of the three cities of refuge, 6 The cities of refuge. and as in an epilogue or conclusion, sheweth the brief sum of that which was delivered before in this fourth, and in the third chapter. In the second of these Scriptures, Deut. 5. eve. Prayer. 1 less. Deut. 5. Moses keeps on in the same course wherein he began, Parts. 1 Exhortation to obedience, First exhorting, Exhortation to continuance in obedience. and by reasons persuading them to obey the laws and ordinances of God, which he being Gods minister, doth repeat the second time, and makes application of some of those laws to the Israelites at that time, vers. 1. to the end of the 21. 2 A relation of the effects of Gods speech in the people when God spake to them out of the fire, cloud, and darkness, In the second part of this chapter, Moses rehearseth what effect Gods speech( out of the midst of the fire, cloud, and darkness) took in the multitude, in their being afraid, that God should speak to them any more: and therefore do entreat that Moses might go between God and them, to hear what the Lord saith, and so to report it to them, vers. 22. to the end of the 27. 3 God is pleased that Moses shal go betwixt him and the people, In the third part Moses declares how God condescended to this their request, and thereupon concludeth, that Gods people ought to obey the Lord in all things, not to turn to the right hand, nor to the left, verse 28, to the end of the 33. which is the end of the chapter. Scope and sum of it. Exhortation to righteousness and holinesse of life, In the third selected Scripture, Saint Peter in his first Epistle and second Chapter, verse 11. to the end of the 18. Epistle 1 Pet. 2.11, ad 18. playeth and harpeth vpon Moses his harp, piping the same Lesson unto the dispersed Iewes and strangers: That seeing they were once not a people, but now the people of God, Parts a chosen Generation, a royal Priest-hood, an holy Nation, they would now therefore show forth the virtues of him that hath called them out of darkness into his marvelous light. 1 Exhortation general to religion, and the practise thereof First, he generally exhorteth unto religion to Godward, and to practise it amongst men, vers. 11.12. 2 Exhortation special to show this religion in their submission to authority, Secondly, that they show this obedience to God in their submission to all maner ordinance of man for the Lords sake. 1. Whether to the King, as the superior ordinance, vers. 13. 2. Or to the governors as inferior and subordinate powers unto the King, 3 He urgeth these exhortations by four preceptive Theses, vers. 14.15.16. Thirdly, because S. Peter would haue this doctrine of submission and lowliness practised of all Gods people, and unto all: Exhortation to the practise of true religion, and to the intent that none be left out unto whom honour belongeth, He makes his former axiom to be {αβγδ} in saying: Honour all men, love brotherly fellowship. ver. 17. Fourthly, 4 The lowest estate and degree in every family is taught his duty. he exhorts the people which are of the lowest degree in a family unto this subiection and submission, which must be practised of good seruants, not to their good and courteous maisters, but to the bad and froward. ve. 18. As in the precedent gospel our Lord Iesus hath most bountifully shewed his love towards his flock, Coherence hereof with the former gospel and hath wirhall continued his love in caring for all his sheep. So in our fourth Scripture selected for this day, written John 16. ver. 16. to the end of the 22. he gives them and us to understand, not of his general love and care alone, sum& scope of this gospel, but also of his most special and particular favour. For albeit his chief seruants and schollers were ignorant, Christ prepares an antidote against the Disciples troubles. and did therefore doubt what their master should mean by these words. After a while ye shall see me, &c. yet he resolveth their doubt herein. And although multa cadunt inter calicem supremaque labra, many crosses and afflictions, many overthwart blows, many miseries and troubles should befall them betwixt his absence and departure from them, and his bodily presence and return unto them. Our ioy in Christ exceeds all earthly sorrows& counteruaileth thē. Therefore doth he nevertheless wonderfully and most sweetly comfort them in these words of this gospel with that maeasure of ioy which shall far exceed all portions of sorrow whatsoever. Of this portion of Scripture there be two general parts. Parts. In the first S. John sets down the doubtfulness of mind and the objection which the Disciples made. A doubt propounded. An answer rendered. Secondly, the solution and plain answer which Christ maketh unto their troubled minds and questioning tongues. In the first we may respect: first, What the doubt was, What effect it had. what that doubtfulness and hard objection was: secondly, what effect it wrought, and what came of it. The doubtfulness was diuese: The doubtfulness is diverse, first, out of Christs own words set down in two propositions, the 1. is, After a while ye shall seem: the 2. is A little while, and ye shall not: secondly, Christs comforts in afflictions unspeakable. out of the reason which he rendereth of his speech and words which his Disciples observed not, For I go to the Father, ver. 16. 1 Effect of their doubtfulness was contention. The first effect of their doubtfulness was contention among the Disciples, questioning and reasoning about the words of Christ, 1. about both his positions, ver. 17. 2. about the expositions of them most easy, A little while and ye shall see me &c. yea, a great expostulation hereabout, what is this that he saith. 2 Effect is ignorance. The second effect is, the reason and original of this their doubtfulness, and consequently of their contention, which is ignorance. We know not what he saith, ver. 18. In Christs solution what things are to be thought vpon. In Christ Iesus his solution let us regard: first, his readiness, sufficiency, and fitness to answer. 1 readiness& sufficiency in him to answer. Because he knew( being God) that as they had inquired among themselves; so they would inquire and ask of him. Now Iesus knew that they would ask him, and said unto them; Do you inquire among yourselves of that I said, A little while, &c. ver. 19. secondly, the answer itself containing his vehement asseveration in foretelling covertly, 2 The answer which containeth a prophesy, 1 His departure, 1 Of his departure. in these words, Ye shall weep and lament and the world shall rejoice, &c. ver. 20. 2 His return 2 Of his return. and coming again, Your sorrow shall be turned into ioy, in the same verse. Explanation of both by a simitude of a woman in travell. This he explaineth by a similitude, whose 1 Protasis is of a woman in travell, and her deliverance. ver. 21. 2 The Apodosis is: first, the Disciples sorrow for Christs absence. And ye now therefore are in sorrow: secondly, their ioy of Christs return. But I will see you again, and your hearts shall rejoice, and your ioy shall no man take from you ver. 22. Moses exhorts to the propagation of the knowledge of God, The fourth sunday after Easter. IN the two first Lessons appointed for the morning and evening service of this day, sum of the two first Lessons Moses that faithful seruant of God doth more particularly teach and exhort the old people the Iewes. He teacheth them why God gave those laws to him, to deliver unto them: and therfore exhorteth them to obey and do them, not generally alone, but in particular also. S. james teacheth that there is one only fountain from whence every good and perfect gift cometh, sum of the Epistle. whether the law to the Iewes, or the gospel and word of God to Iewes and gentiles& therefore exhorts men to walk accordingly. Scope of the gospel. S. John the beloved Disciple doth discover Christs entire love to his Church, Mor. Prayer. 1 less. Deut. 6. in giuing them a most cordial amulete to apply to their sorrowful hearts, that they might constantly continue and persever in faith and obedience, Parts. notwithstanding Christs bodily departure from them. 1 He propounds the final cause and end why God gave his ordinances to the people. Moses in the first of the chapters being the sixth of Deuteronomy, doth First, by way of introduction and insinuation propound to the Iewes the final cause of Gods exhibiting all those laws and ordinances unto them. 2 He exhorts them to obedience. vers 1.2 Secondly, he exhorts them to perform it, that is to say, 3 He persuades them to haue care also of others by catechizing and instructing them. Particular duties to be performed for the better remembrance of the laws of God. to show by effect that they haue heard them; because they haue obeied and done them for their own parts, or at least should do them. ver. 3 to the end of the 6. Thirdly, that they would endeavour that others also may perform, them to wit their children, with whom they are charged,& unto whom they must continually rehearse these laws. Which duty of rehearsal, that it may with a better will and more ease be done, he tells them what courses they are to take, to wit, 1 Thou shalt talk of them when thou tarriest in thine house. The Irreligious must not be communicated withal. 2 As thou walkest by the way. 3 When thou liest down. 4 When thou risest up. 5 To bind them for a sign vpon thine hand. 6 Let them be as frontlets between thine eyes. 7 writ them vpon the posts of thine house, and vpon thy gates. ver. 7.8.9. 4 He gives caveats& admonitions against unthankfulness and forgetfulness of God in prosperity Fourthly, that in their prosperity and the overflowing measure of Gods blessings, they take heed of unthankfulness, pride of heart: and forgetfulness of God, least Gods wrath kindle against them, and so they perish& be destroyed. ver. 10. to the end of the 15. 5 He dehorts from murmuring against God, Fiftly, he dehorts thē from tempting the Lord any more as they once did in Massah: but rather that they keep the commandements of the Lord their God, &c. ver. 16. to the end of the 19. 6 He exhorts fathers to propagate this doctrine to their children& posterity. sixthly, that every father ought, hereafter, in time to come, as well as for the time present, be very careful in the best manner to propagate and spread this doctrine and religion unto posterity that the children may obey God as well as the fathers, and so Gods mercy may be shewed unto thousands in them that love him and keep his commandements. ver. 20. to the end of the 25. which is the end of the chapter. In the second Scripture of the old Testament, which is the first for evening prayer, written Deut. 7. eve. Prayer. 1 Less. Deut. 7. Moses in the first part of the chapter dehorts Gods people( when they are come into the seven pleasant lands) from joining in affinity with the people thereof, 1 Dehortation from joining in affinity with the irreligious, showing how dangerous it will be, 2 Reasons of the dehortation, 1 In respect of corrupting them with their religion: and 2 Of purchasing Gods displeasure against them. ver. 1. to the end of the 11. 2 Exhortation to the obedience hereof and of all other precepts, In the second part Moses doth, in the Lords name, 'allure and entice the Israelites to the obedience hereof and of all other commandements, by a promise of the Lords mercies, love and blessings to bee vouchsafed to them, Obedience to the gospel commanded and a withholding of such punishments from them, as he is wont to inflict vpon the obstinate rebellious and refractory people. ver. 12. to the end of the 15. In the third, 3 precept to depopulate the enemies countries with a caution not to serve their idols. God by Moses gives them an express commandement as touching the depopulation& utter overthrow of the seven nations as also a precaution,& forewarning not to serve their idols, least it turn to their destruction: preventing and taking away all objections of fear, or whatsoever else which might forestall and hinder their constancy and courage in that race and course of obedience, ver. 16. to the end of the 26. which is the end of the chapter. james the seruant of God preaching and writing to the 12 Tribes that were scattered, Epistle. Iam. 1 17. ad 21. which lived in the time of the gospel, sum of it is obedience to the Gospelll. exhorts them to the worthy receiving and obeying Gods word and gospel, chapter 1.17. to the end of the 21. The first reason is the ground and original, beginning, 1 general reason to urge it. proceeding and efficient goodness, the well-spring of every good and perfect giuing. ver. 17. 2 Reason to persuade to it. The second is a fruit and effect of this goodness, to wit, this Father of lights begetting us( with the light) this word of truth. ver. 18. He 1. exhorts generally unto three duties of obedience, Parts to the gospel. 1 Exhortation general to three duties evangelical. The first is, swiftness to hear, The second is, slowness to speak, The third is, slowness to wrath. ver. 19. Reason of the exhortation. A reason is rendered to forc● and urge these three. For the wrath of man doth not accomplish the righteousness of God. 2 Exhortation special to swiftness in hearing and the right way to it. ver. 20. 2 He specially exhorts unto the first general, to wit swiftness and readiness to hear, fitness thereunro,& performance thereof in the right manner. First, by 1 Laying aside impediments. by laying aside that which may hinder our true and right receiving of Gods word, all filthiness, and superfluity of maliciousness. Gods spiritual comforts are greater then all, &c. 2 receiving the word with meekness. Secondly, by taking unto us or receiving in the right manner, viz. with meekness, the word that is grafted in us, which is able to save our souls. ver. 21. gospel. Scope and drift of it. Because the Disciples were sad after that Christ had foretold to them his departure, our saviour therefore in this Scripture John 16.5. to the end of the 15. gives them a most comfortable receipt, which is of his own making. First, Christ doth propound his departure 1 Christs departure is propounded. and the certainty thereof, in the the 5.& 6. verses. 2 Christ acquaints them with the cordial fruits growing thereout. Secondly, he comforts them with the cordial fruits and pleasant effects arising thereof in all the rest of the verses. As touching his departure observe, 1 His propounding thereof in a plain thesis. Now I go to him that sent me. 2 observations& considerations as touching the departure of Christ. 2 His reprehension and finding fault with the Disciples sadness, whose hearts were full of sorrow, because he had talked with them about his departure, though there was little reason for this their sorrow, as appeareth in these words: None of you asketh me whether goest thou. ver. 5.6. 2 Considerations in Christs consolation. In his strong consolation, which is so full of power and efficacy as arising and issuing out of his departure there are two considerations, First, the ratifying thereof by his own testimony and testification, yet I tell you the truth. 2 Reasons of Christs justification. Secondly, the confirmation of this testimony, by two general reasons, whereof the 1 Is drawn ab utili, a commodo, the 2. ab inutili, ab incommodo. The commodity that cometh of his departure redoundeth to themselves, It is expedient for you that I go away. The discommodity and hurt also will be theirs, if they shal still enjoy his bodily presence. If I go not away, the comforter will not come to you. But if I depart I will sand him unto you. ve. 7. Gods holy spirit comforts mans soul in all distresses. And now least, Discouragements for Christs bodily departure are not so many as the benefits, blessings,& graces are which the Comforter will bring with him. Christs propounding and promise of the successi●e fruit and benefit of his departure( as it were aloof off and in general terms) should haue dismayed the Disciples: for they might haue alleged that the enjoying and presence of Christ their master was the greatest comfort that could be to them: they might haue objected that the giver and author of a benefit is greater then the benefit itself, wherefore as he sheweth the necessity of his ascension and departure: so in particular he tells them what benefits, blessings, and graces, this commforter will bring with him, as First, when he comes he shall reprove, as ver. 8.9.10.11. 1 Comfort is in reproof. Secondly, he shall teach comfortably as. 2 Comfort is in teaching, ve. 12.13.14.15. The reproof and reproving wherewith this paraclete shall reprehend, our Lords sets down 1 Thetically, The Comforters reproof is two ways propounded, And when he is come he will reprove the world of sin, of righteousness and iudgement, ver. 8. 2 He doth demonstrate it, hypothetically, or exgetically, according to the three occasions of reproof, unto each whereof he annnexeth a several reason in the other three several sequent verses. look the text nine, ten, eleven, verses. A teaching comforter also they haue great need of, The Comforters teaching is also two ways demonstrated, because though Christ hath many things more to say unto them, yet such is the Apostles weakness( for want of that guide and director) that such a multitude of doctrines they cannot now bear away. ver. 12. Whereupon, for their more speedy and manifest comfort he doth First, show them who and what this comforter is, in the beginning of the 13. ver. Secondly, what this comforter shall do and perform, in the rest of the 13. ver. and in the 14. and 15, The fifth sunday after Easter. Gods favours past and present are sufficient motives to obedience Reasons for the choice of these Scriptures following. THe Church of Christ continuing their purpose in the choosing of those Scriptures which may best persuade Christians unto a daily resurrection& newness of life, that they may be the better fitted not onely to beleeue Christs Ascension, but that they themselves also shall reap a benefit thereby in ascending also where he is, haue therefore set apart these four that follow. sum general of the two first Lessons. Whereof the two former of the old Testament do let us see most clearly what God hath done for the Israelites in the midst of their distresses, 1. to teach them to depend vpon him alone and never to forget his benefits, 2. as also that he did not any of these good turns unto thē for their own righteousness, or any thing that was in them, but for his own names sake. sum general of the Epistle and gospel. The two latter of the new Testament, are most pitthy exhortations, whereof the one is made by S. james, for the doing and practising of Gods holy word, the point that Moses doth so often inculcate: The other is Christs own exhortation unto his Disciples, to pray for the coming of that comforting spirit which the Father hath promised for the sons sake, to sand down to them in abundant measure, whereby they shall be the better enabled to speak and do the will and pleasure of God. Mor. prayer. 1 Less. Deut. 8, The faithful seruant of God Moses, in the 8. chap of Deuteronomy, being the mouth of God to the Israelites, urgeth and concludeth: Parts. first, in a general manner, a necessity of their obedience to all the commandements of God, 1 Exhortation to obedience by motives of favours past& favours to come by reason of the benefits which they look for; which he sets down in these words: first, That ye may live: secondly, and be multiplied: thirdly, and go in and possess the land which the Lord swore unto your fathers. ver. 1. Or else those whereof they haue been already partakers, Particular favours do urge particular obedience. as 1 Gods leading them 40. yeares in the wilderness to humble and prove them, to know what was in their hearts, whether they would keep Gods commandements, or no. ve. 2. 2 Gods feeding them with Manna. 3 His preserving their raiment miraculously. 4 Giuing them such health all that forty yeares space that their feet swelled not in all their travell. ver. 3.4.5. Secondly, 2 Insinuation of more particular obedience by a more particular description of the goodness of that land. God by Moses intimateth and requireth the former obedience in a particular manner, by telling them of that great favour, his bringing them into that good land of promise, and( that they may more carefully and effectually obey him) by his describing the goodness and excellent commodities of the land unto them. verse 6.7.8.9. Thirdly, 3 A caveat against forgetfulness. least in the abundance of Gods favours and overflowings of these plentiful cups, they should grow wanton, like feed horses, and idle headed like drunken men; he therefore annexeth an old caveat, a dehortation from oblivion and forgetfulness of God( who hath done thus well by them) implying on the contrary, an exhortation to that former and accustomend obedience, so often exhorted unto, from the tenth verse to the end of the eighteen. Fourthly, 4 threatenings against the disobedient and idolatrous. there is a denunation of threatenings of their utter ruin, when they shall forget the Lord their God, and walk ydolatrously: yea, that the Lord will destroy them with as fearful a destruction, eve. Prayer. 1 Less. Deut. 9. as wherewith he had or would destroy the heathen and nations that had never known his name. ver. 19.20. Parts. 1 The certainty of the Israelites enjoying the land& the provisoes annexed to their grant and patent. In the ninth chapter of Deuteronomy, which is the first Lesson for evening prayer, Moses First, acquaints the people with the certainty of their passing over Iordaine, to go in aed possess nations greater and mightier then themselves: but with all, that they understand, 1 Not for their righteousness, but for Gods mercies sake. First, that it is not for their righteousness, Mans righteousness no cause of Gods bountifulness. they being a stiff-necked people, but because God had promised it to their fathers, Abraham, Isaac, and jacob. 2 For the wickedness of the nations that were to be expelled. Secondly, for the wickedness of those nations, verse 3.4.5.6. In the second part of the chapter, that the Lord by Moses, his Minister and instrument, might prevent this pride of heart in the Israelites, 2 Moses prevents the pride of the stiff-necked Iewes: proving that their righteousness cannot be the cause of Gods favour. in trusting to their own righteousness, as making it a motive, or a cause of this or any other favour of God; he proveth that it cannot be so, alleging. First, the continuance of their rebellion, from the time of their departure out of egypt until now. ver. 7. Secondly, how they provoked the Lord to anger in Horeb with the melted calf. ver. 8. to the end of the 21. 3 How they grieved the Lord in Taberah. 4 How they vexed him in Massah, 5 In Kibroth-hatta-auah. ver. 22. 6 Likewise, when the Lord sent them from Kadesh-barnea, saying: go up and possess the land, how they rebelled against God, believed him not, nor harkened to his voice &c. At which time Moses fell down 40. daies,& 40. nights, as before, because the Lord had said that he would destroy them, &c. ve, 23. to the end of the 29. which is the end of the chapter. Epistle. Iam. 1.22. ad 27. Scope of the text. Saint james chapter 1.22. to the end of the 27. the end of the chapter, writing to some of the refractory Iewes, who were willing to hear and talk of Gods word, but would not walk therein; propounds unto them a most peremptory and exhortative doctrine of doing the word in work( and so of being blessed in their deeds) and not of hearing onely. Parts: The Scripture containeth 1 Doctrine First, a doctrine exhortative. And be ye doers of the word, and not hears onely, Gods word must be performed& obeied, not spoken of onely. deceiving your own selves. Secondly, a confirmation 2 Confirmation. of this doctrine by a simile whose, 1. Protasis is, ve. 23.24. 2 the Application or Apodosis of the simile is, ve. 25. Thirdly, that blessed and holy use, 3 use and application by exhotation to 3 duties. which S. james maketh of the doctrine, and the simile, applying them to some special& principal points of practise. 1 The refraining of the tongue, 2 To visit the fatherless and widows in their adversities. 3 To keep himself unspotted of the world. ver. 26.27. Thus much of the two first Lessons and of the Epistle for this day, now of the gospel. Though the consolation concerning the Paraclete and consolator the spirit, was, or might haue been unto the Disciples very great and unspeakable: yet these weak Disciples not knowing the certain time when this promise should be performed are here in this gospel. John 16. verse 23. to the end of the 30. verse gospel. joh. 16.23, ad 30 sum of the gospel. alured and tolled on, stayed& supported in their weak faith, to wait yet a little while longer for the comfortable coming of that blessed comforter. For this cause: first, Parts general our Lord Iesus persuades them to pray 1 persuasion to prayer, unto the Father for this spirit: and this he doth by a most familiar and plain speech, which he useth unto them. This oration and speech of his reacheth to the end of the 28. ver. Secondly, the Disciples do make answer to this oration. 2 Disciples answer to Christs oration consists of three parts. 1 In yielding to his plain speech which he useth unto them. 2 In acknowledging that they were ignorant before, but now they know what he meaneth, as also, 3. In confessing their faith. All which they perform in the twentieth nine and thirtieth verses, being the two last of the chapter. Parts of Christs oration The speech that our Lord maketh to them consisteth 1 Of an exhortation to prayer, Men must expect till God perform, &c. 2 Of a promise thereto annexed Parts& grounds of Christ exhortation. The exhortation is drawn, 1 From the subject, ground and form of prayer which the Disciples had not kept, whereof Christ tells them, hitherto haue ye asked nothing in my name. 2 From his absolute commandement. The ground of prayer and form which was vnobserued of them is expressed. verse 23. as in part of the 24. Hitherto haue you asked, &c. The absolute commandement, Parts of Christs absolute commandement. ask, and ye shall receive, that your ioy may be full. This commandement contains, 1 An effect: Ye shall receive 2 A notable end of prayer, that your ioy may be full. Partts of Christ promise The promise suitable to this exhorration Christ makes, First, either by preventing that which they might haue alleged concerning the opportunity of prayer, Secondly, or by assuring them of being heard in their requests and prayers. Parts of Christs Anticipation▪ To prevent their objection he first tells them, that there was a time wherein he had spoken unto them in a tropical& borrowed speech. Secondly, that he will not speak to them any more in parables. Thirdly, but he will now speak plainly to them of the Father, ver. 25. At which day, vpon which time, they shall ask and pray to the Father in his name. ver. 26. proofs of the effect of their prayers. The assurance, that they shall be heard, he First, groundeth vpon Assumpsit, of the Fathers love towards them. ver. 27. Secondly, he thereupon infereth these words. And I say not unto you, proofs that they haue received this Assumption by effects in the receivers. that I will pray to the Father for you. That they haue received this Assumpsit, he proves by by the effects which it worketh in them. For he saith. 1 You love me, God will hear the prayers of his elect, 2 You beleeue that I am come out from God, ver. 27. The second of these effects he confirms by his own two-fold testimony. proofs of the second effect by Chricts own testimony. 1 I am come out from the Father, and came into the world. 2 again, I leave the world and go to the Father. ver. 28. The Disciples answer is analysed before. The glorious Ascension of our Lord. BEcause the Ascension of Iesus Christ is one of the Articles of our Christian faith, Reason and occasion of the choice of these Scriptures. and a principal element or fundamental point of Christian Religion: Therefore the fathers of the Church haue chosen ten portions of Scripture for the establishing and confirming of Gods people in the true knowledge. understanding and use of this most necessary point of doctrine. six of them are proper Psalms, general sum of the six proper psalms. sum of the two first Lessons which do in many excellent doctrines typically and prophetically manifest the same. Two more texts of Scripture, to wit, Deuteronomy 10. and 2. Kings 2. are sure proofs hereof. For Moses in his repeating the law and renewing the Tables, and Elias in his ascension and assumption, Moses I say and Elias two faithful witnesses do talk with all good Christians concerning this truth. Out of the new Testament and covenant we haue Saint Luke in the beginning of his second book called the Acts of the Apostles, general scope of the Epistle and gospel, and Saint mark in the latter end of his tractate and book of the gospel, without type, figure, or mystery, most plainly setting down by infallible circumstances of time, place, and persons the performance and acting of this glorious ascension of our saviour. In the first Scripture Psal. 8. Mor. Prayer. 8 psalm, King david doth most pathetically sing forth the praise of God, Scriptures to prove the Ascension of Christ, Parts: whom he calls our Lord( that is in Iesus Christ) how excellent is thy name in all the world( and makes that the end& Epiphonema of his psalm) which hast set thy glory above the heauens. 1 Proposition of the Ascension in a pathetical but prophetiall song, For Christ God with the Father sits at the right hand of God in glory above the heauens ver. 1. Secondly, he proves this proposition, 2 Confirmati- of the proposition by three effects, 1 By effect of that strength which God hath established out of the mouths of babes and sucklings. verse 2. 2 By an other effect of Gods glorious workmanship of the heauens, moon, and stars, &c. ve. 3. 3 By another effect of Gods glorious creation of man, a creature little inferior to the Angels: unto whom( being Gods little world) he hath subdued the creatures of the great world, beasts, fowls, fishes. ver. 5.6.7. 15 psalm, special scope and drift of it. Parts of the dialogue, In the second Scripture, Psal. 15. the prophet doth by way of a dialogue, in a question and the answer which he makes to it himself, tell the Church of their participation of this spiritual benefit, not onely of ascending into heaven, but of dwelling in Gods Tabernacle, and of having their many mansions in their Fathers house and resting in that holy and spiritual mountain of that new jerusalem: so constant and perdurable an abiding, as thereout none can remove them: which estate hath no variableness in it, and whosoever remaineth therein shall never be moved, The question is prounded in the 1. verse. 21 psalm, Scope of the psalm, Parts of the psalm. The answer in the other four. In the third Scripture, Psal. 21. the people of God do praise the Lord for the strength, victory, and glory, which he gave to their King, First, saying that their King david shall rejoice therein. ver. 1. Secondly, rendering many reasons for the same in the 11 verses following. Confirmation of Christs Ascension& our dwelling in heaven, Thirdly, referring whatsoever was typically spoken of david, unto our Lord Iesus Christs Ascension and exaltation in his strength, Be thou exalted o Lord in thy strength, so will we sing and praise thy power. verse thirteenth and last of the psalm. The fourth Scripture, being the twentieth four psalm, eve. Prayer. 24 psalm, Partes of the psalm, and the first of the proper psalms for evening prayer sheweth First, who it is that shall ascend into heaven, to make heaven ready for us, 1 Who it is that shal ascend to make heaven ready for us, to whom the gates and everlasting doors must be opened, by whom the innocent in hands, the pure in heart, tongue, and dead, must enter. even he of whom all men and creatures do hold in capite: for he is the chief Landlord, Domini est terra, he is, Dominus terrae. ver. 1.2. Secondly, david moves two questions, and annexeth answers to them. 2 Dauids two questions and his answers. The first is concerning such as shall enter into heaven by Christ. ver. 3.4.5.6. The second is concerning Christ himself, the door by whom we must enter, to whom the doors and powers of heaven must be opened and subject, must yield and do homage. ver. 7.8.9.10. In the fift Scripture. Psal. 68. 68 psalm. david, First, Parts. prophesieth and speaketh perspicuously of this point concerning Gods arising and scattering his enemies, 1 Gods exercising of his power in the destruction of his enemies who in his power, in his performance of his promises in his favours, and in his victories, exceeds all things, and all Kings without comparison, from the first verse to the end of the 17. Secondly, much more manifestly in speaking of Christs Ascension 2 A most manifest mention of Christs Ascension, in the time past( as the manner of the Prophets is) Thou hast gone up on high, thou hast lead captivity captive, &c. and so forward to the end of the 35. ver. the end of the psalm. special scope of it. In the sixth Scripture being the 108 psalm, 108 psalm, Moses ascending unto the mount with the new Tables a figure &c. david prophesieth and speaketh of Christs triumphing over his enemies, as if the banners of this triumph had been already displayed. 1 thanksgiving First, giuing thanks to God in saying, that his heart, his tongue and instruments are ready to praise God for the famed ver. 1.2.3. Secondly, he allegeth the reasons and grounds of his rejoicing. 2 Reasons and grounds of this rejoicing. ver. 4, Thirdly, he prayeth that God would exalt himself above the heauens. 3 Prayer for Gods exaltation ver. 5.& 6. Fourthly, he groundeth this prayer 4 Ground of this prayer. vpon Gods holy speech and promise which must needs be performed, as ver. 7.8.9.10.11. Fiftly, he prayeth for the Churches good, 5 Prayer for the general good of Gods Church, that God would sand help in trouble, resting and relying himself and them vpon Gods power and mercy. ver. 12.13. The seventh Scripture chosen for this day, Deut. 10. doth in Moses his going up into the mountain with the new hewn Tables in his hand, Mor. prayer. 1 less, Deut. 10, Scope of the text. mystically deliver unto us, that the Mediator twixt God and man must ascend unto the Father to fetch and procure a second favour, viz. in Christ, not of the law which Moses gave, but of the gospel and grace, that grace and truth which came by Iesus Christ. Parts. In the first part of the chapter Moses relateth Gods commandement unto him concerning his hewing of the two Tables 1 Gods commandement to hue the Tables to writ the law in, and his observing of Gods commandement therein. ver. 1. to the end of the 5. In the second part he discourseth of the Israelites journal 2 The Israelites journal. at that time, vers. 6. and 7. In the third, of Gods separating the Tribe of levi 3 The Tribe of levi. at that time to bear the ark of the covenant of the Lord, verse 8.9. 4 The time of his staying in the mount. In the fourth, of the time that he tarried in the mount, and of Gods commanding him to go before the people in the journey, The assumption of Elias, a figure of Christs Ascension. verse 10.11. In the fifth, 5 use and Application of all to the Israelites, the text makes mention of the use that the Israelites are to make of all this, from the 12. verse to the end of the 22. the end of the chapter. The eighth Scripture chosen for this day, eve. Prayer. 1 Less. 2, King. 2. Parts of the chapter, 2. Kings. 2. mentioning Eliahs assumption into heaven, is a perfect figure of our Lords Ascension into heaven: in which chapter are contained these principal things: First, the circumstances of the conferences about Eliahs taking up. 1 Circumstances of the conference about the Assumption of Eliah, And Secondly, the miraculous deed of Eliah before his taking up. 2 The miracle of Eliah before his assumption. Thirdly, the conferences themselves, 3 Conferences themselves, as 1. Between Eliah and Elisha. 2. The conference had about this matter between the children of the Prophets at Bethel, and them of jericho with Elisha, ve. 1. to the end of the 7. The miraculous dead of Eliah, is the dividing of the waters of jordan with his cloak, that he and his successor might go over, verse 8. The fourth occurent in this history is the request which Elisha made to Eliah, 4 Elisha his request to Eliah, vers. 9.10. The fifth is the immediate sign preceding the Assumption, 5 The sign going before the Assumption, which also proveth the same: to wit, the chariot of fire, and the horses of fire, separating Eliah and Elisha, ver. 11. The sixth is the Assumption itself, 6 Assumption itself, and manner thereof: So Eliah went up by a whirlwind into heaven, ve. 11. The seventh part of the chapter containeth the subsequents of Eliahs Assumption. 7 Subsequents of Eliahs assumption, which are 6 in number, 1 Elishaes testimony who beholded it. 2 The ecstasy wherein he was for the time testified: first, by his crying out My father, my father, &c. secondly, by the tearing of his own clothes. ver. 12, The third subsequent is Elishaes taking up of Eliahs cloak, and dividing the waters of jordan with it, The truth and act of our Lords Ascension, verse 13.14. The fourth is the testimony of the children of the Prophets at jericho, who not seeing Eliah any more, did desire to sand 50. strong men to seek him, contrary to Elishaes aduise, ve. 15.16.17.18. The fifth is Elishaes healing of the venomous waters of jericho, and the earths barrenness, verse 19.20.21.22. The sixth subsequent is the bears tearing of the forty two children which were cursed by Elisha, for mocking him, verse 23.24.25. a ratifying and confirmation of Elishaes calling, and of Gods doubling the spirit of Eliah vpon him. The ninth selected Scripture written Acts 1.1. to the end of the 11. verse, Epistle Acts 1.1. ad 11, Scope general, Parts of the text, appointed for the Epistle, doth most manifestly, without mystery or type, relate unto us the truth of our Lords ascension. It is recorded by the pen of S. Luke, who First makes a preface 1 Preface, or introduction unto this his second book, The Acts of the Apostles, by comparing it with his former Treatise of the gospel, vers. 1.2.3. 2 Mandate of Christ to his Apostles, Secondly, S. Luke expresseth our Lords charge that he gave to his Apostles to abide at jerusalem, and there to wait for the promise of the father, concerning the holy Ghost. verse 4.5. Thirdly, he sets down the speech that Christ made to his Apostles before his ascension. 3 Christs speech before his ascension, The occasion whereof was ministered by a question which the Disciples propounded, verse 6.7.8. 4 Circumstances denominating the truth of his ascension, Fourthly, the holy Ghost by Saints Lukes pen sets down circumstances of the time, place, and witnesses, with the manner of Christs Ascension, and a testimony of another Article of our Faith concerning Christs return, and coming again to judge the quick and the dead, Christ ascended up to sand the blessed Comforter down. ver. 9.10.11. The tenth Scripture written, mark 16. Verse 14. gospel mark 16.14 Scope& drift general, to the end of the Chapter, sheweth, that now in deed our Lord Iesus is ascending to prepare a place for the elect, and to sand down the Comforter to his Disciples, and the rest of his Church. But before his Ascension he leaves a charge with his Schollers, who after they had received it, they do readity put it in execution. In his last appearing therefore to his 11. Disciples as they fate together, which was immediately before his Ascension, Considerations to be observed in Christs appearing to his Disciples before his ascension. must be considered. First, what he spake, what his words were, and what charge he gave to his Disciples, 1 Dicta. and the whole Church. Secondly, what he did or wrought miraculously. 2 Facta. The first is set down in the five first verses, and to the end the the 18. The second, which is the two fold miracle, observations concerning his words. in the 19. verse. His speech and words do contain, 1. Either introduction, Introduction. 2. Or instruction and institution. Institution. His introduction contains a reprehension, whereby he casts in the Disciples teeth their incredulity, and hardness of heart, verse 14. In his institution and instruction, Institution contains 2. points. regard 1. Either the things themselves which he commandeth, instituteth, promiseth, or threateneth. 2. Or the consequence and sequel of the success of some of those things. The things themselves which bee by him commanded, are, 1. The publishing of the doctrine, ve. 15. Mandate comprehends two points. Doctrine, baptism, efficacy of the promise to the believers and obedient. Force of the threatening to the vnbeleeuers. 2. Christs charge to his Disciples at his Ascension. The sealing up of the doctrine of the new Testament with baptism. His promise is most large, containing and comprehending in it the salvation of the believers, and such as are baptized. His threatening is as general, containing and concerning destruction, and the condemnation of the vnbeleeuers, vers. 16. The obedient unto the doctrine of the covenant and believers shall haue the doctrine confirmed unto them five ways, Doctrine five ways confirmed. to wit, by five signs. 1. By casting out of divels, 2. By speaking with new tongues, verse 17. 3. Taking away, or driving away serpents, 4. A safety and Antitode against the drinking of deadly things. 5. The healing of the sick, by the imposition of hands, verse 18. The miracle is two-fold, Miracle in his Ascension. Session at his fathers right hand. Apostles obedience wherein it consisteth. Confirmation of the Disciples obedience by 2. reasons. First, our Lords ascending into heaven. Secondly, his sitting at the right hand of God, verse 19. The Apostles do readily, and with all alacrity execute their maisters will: for 1. They went forth, 2. They preached everywhere. This Saint mark proves by two arguments, both which are drawn from two places. 1. From the efficient and principal cause, the Lord, who helped their preaching by working with them. 2. Form the effect: for God confirmed their Sermons and teaching by effect, viz. of subsequent miracles. The sunday after Ascension day. AS the Authors of our Leitourgy, and Fathers of the Church, haue out of the old Testament Principal scope of the two first Lessons out of the old Testament. chosen for this day two remarkable Scriptures, wherein the old people of God, the Iewes, are strictly tied to the observation not onely of the substance, but of the precise manner and form of Gods service: not to serve God after their own fancies, nor to be partial to others herein, be they never so near, or deere unto them: chief drift& scope of the Epistle& Gospel So out of the new Testament they bring in our saviour Christ comforting his Disciples, and new people of the new Church, and S. Peter heartening on Gods people against all troubles and persecutions which may betid any of them in their constant profession, practise and discharge of their duties in this new service of the gospel, and suffering for righteousness sake as Christians. The first of the four Scriptures written Deuteronomy 12. Mor. prayer. 1 Less. Deut. 12 sum of the chapter. teacheth the old Iewes, and in them all Gods' people, that reformation must begin at the taking away of deformities, or deformations, which do hinder all good and perfect reformation. After which they may begin to take order for the establishing of good laws both for the right manner of the worship of God, and the performance of their duties of of love one towards another. Parts of the chapter, Moses therefore in this chapter, First telleth the Israelites, that if they will observe the ordinances and laws of God, it must herein appear in the utter ruinating and destroying all the places of Idols, 1 A commandement to destroy and overthrow all idolatrous places, &c. which the Nations( where they shal come) haue set up, verse 1.2.3. Secondly, he teacheth them that there is a quiter contrary course to be taken, as concerning the worship of God, and about the place which God hath chosen to bee worshipped in, whereunto they shall resort, 2 A commandement to resort to the place of Gods true worship. and to none other, and thither to bring their burnt offerings, tithes, No dreaming idolatrous worshippers must be believed. &c. ver. 4. to the end of the 14. Thirdly, God by Moses gives all the people liberty to eat any kind of flesh which they desire: but with this proviso, that they eat not the blood thereof, 3 A commandement, or toleration to eat flesh, but not with the blood thereof, vers. 15.16. Fourthly, there is a commandement given concerning the place where they are to eat 4 A commandement touching the place where they are to eat. their tithe, and in the enjoying of these blessings, and rejoicing in the use of them, the levite must not be forgotten, vers. 17.18.19. Fifthly, there is a more particular licence given them for the eating of flesh in their private houses, 5 A commandement for the eating of flesh in their private houses. when they are far from the place where God is worshipped: but the former interim and proviso must be kept therein, to wit, not to eat the blood thereof, vers. 20. to the end of the 28. Sixthly, a caveat is given to the Israelites concerning their behaviour when they shall bee in quiet possession of the heathen lands, which is, that they bee not caught nor snared with the heathenish and idolatrous worship, 6 A commandement& caveat to take heed of idolatrous worship, but rather to detest all such abomination, to do as God hath commanded, to put nothing to his precepts, nor to take ought therefrom. eve. Prayer. a Less. Deut. 13. In the second Scripture out of the old Testament, Deuteronomy. 13. Parts First, there is an inhibition against such as shal harken to that Prophet, or dreamer 1 A dehortation from harkening to dreamers. of dreams, who by the success& event of his dreams shall thereby seek to draw them from Gods true service,& a penalty of death vpon the dreamers head, vers. 1. to the end of the 5. Secondly, there is a law made against the brother, daughter, wife, or friend, that shall entice secretly to the service of other Gods, 2 A law made against such as shall entice to the worshipping of a strange God. with a caveat to Gods people not to harken to them, vers. 6. to the end of the 11. Thirdly, there is a law made against apostates, 3 A law& punishment against apostates and their followers. wicked men, which endeavour to seduce the people to serve orher Gods: also what punishment shall be inflicted vpon them and vpon the cities where they dwell, verse 12. to the end of the 18. Exhortation to Christian sobriety, &c. which is the end of the chapter. In the third Scripture appointed for this day, written 1. Pet. 4.7. to the end of the 13. verse, Epistle 1 Pet. 4, 7. ad 13. sum& scope of the text. the Apostle exhorts the faithful to a sobriety, and holinesse of conversation, to continuance in prayer without fainting, or weariness, to fervency in love,& the fruits thereof in the dispensing of outward blessings, and inward graces, and to the patient bearing of Christs cross, wherein men must not think strange, but rather rejoice. Parts. In this portion of Scripture may bee observed, First, the ground of doctrine whereupon S. Peter buildeth his exhortations: 1 The foundation of the exhortations. Now the end of all things is at hand, in the moiety of the 7. verse. Secondly, the exhortations 2 The exhortations. from this foundation of doctrine, which are First general, 1 general to 3. virtues, as 1 To sobriety. 2 To watching in prayer, that is, continuance in prayer. 3 To the embracing of fervency in love,( that is, true love without dissimulation: for dissembled love is cold love) in the rest of the seventh verse, and in the eighth verse. Secondly, special exhortations, 2 special unto 2. virtues. as 1 unto hospitality, vers. 9. 2 To the true and faithful dispensing of the several gifts and graces of God, whether it be 1 The gift and grace of teaching. 2 Or any other ministration, that all bee done in the right manner, and to the right end, vers. 10.11. 3 special exhortation from the first doctrine is to patience under the cross, 3 special exhortation unto patience under the cross. that men would not think it strange when God puts them into his fining pots of afflictions, which Saint Peter calleth a fiery trial, but rather that they would rejoice, inasmuch as they are partakers of Christs sufferings, &c. In the fourth portion of Scripture, A precious double Antidote against sorrows. written John 15. verse. 26 to the end of the 27. and in the 16. chapter vers. 1. to the end of the 4. gospel. John 15.26.27.& vers. 1. of the 16. chapter to the end of the 4 sum of the text. is contained an amulete of comfort for Christs Disciples, and all the faithful to wear next their hearts, and as an amulete internal and most cordial to receive into their ●earts against troubles and persecutions which were coming vpon them, An amulete internal and external for all believers. and likely to accompany them, and the whole ministry and true Church of God to the end of the world. So that albeit, when our Lord ascended, he told them that they should haue signs and miracles to confirm the doctrine of the gospel, and faith of the believers: yet he also prophesied, and foretold them, that there would bee means used to interrupt their proceedings, and faithful discharge of their duties. Barracadoes of spiritual comfort against all enemies. Therefore he prepares them against those times with such barracadoes of consolation, as against which all the cannon shot of their enemies being bent, should never batter, much less overthrow the fort of their faith. Parts of the text. In the end of the 15. chapter he promiseth this effectual comfort. 1 Promise of Comfort. In the beginning of the 16 he presageth and foretelleth their troubles, 2 Presage of their troubles. The promise that he makes is concerning the comforter, the efficient of their comfort, the holy spirit whom Promise of comfort by the holy Spirit, whom, Christ describeth, 1 Christ describeth 4. ways. First, by his divine nature, to wit, his essence with the Father and the son, his Omoousie. Secondly, by his person distinguished in the deity: Whom I will sand from the Father. Thirdly, by his proceeding: Who proceedeth from the Father, and the son, Fourthly, by his office, and faithful execution thereof, the Spirit of truth. Secondly, our Lord describes the holy spirit by the effects, 2 Description of the comforer by the eftects. as 1. His own testifying of Christ, he shall testify of me, v. 26. The cause why persecutors breath out threatenings against Christs Church. 2. The testimony of the spirit, by, and in the Apostles: And ye shall witness also, because ye haue been with me from the beginning, ve. 27. In the first verse of the 16. chapter Christ wraps up this his cordial amulete The wraping up of this Amulete. in a piece of the best silk of his holy sanctuary, in showing them the use of this comfortable amulete, and why he made it: These things haue I spoken to you that you should not be offended. In the second part of this gospel he presageth their two sorts of troubles. Presage of two sorts of troubles. 1. Their excommunication, 2. The loss of their lives. Both which shall bee done to them by their enemies, by reason hereof( which is no reason, or at least a tyrannicall reason) they are conceited in themselves, The bad and mad conceit of the enemies in persecuting the true seruants of God. Christ shows a right cause of the enemies rage against the Church. Christ renders a reason of his presage,& why he made it no sooner. That they serve God in persecuting and killing the Apostles, ve. 2. But Christ proves that is not so, and that it rather ariseth and groweth of ignorance, because they haue not known the Father, nor me, ve. 3. Secondly, Christ tells the Disciples, 1. Why he made this presage unto thē of these troubles, that when the hour shall come, ye might remember that I told you them. 2. In this his discourse he answereth an objection or question which they might haue propounded, to wit, Why he did not make this presage any sooner. His answer is: And these things said I not unto you from the beginning, because I was with you, ver. 4. whitsunday, called Pentecost. HE that is truth itself must needs bee true of his word, Coherence of these doctrines& holy Scriptures with the former. as good as his word, and just in the performance of all his promises. Our Lord Iesus Christ promised the primitive Church, that he would sand them a Comforter about this time, sum and scope of all these Scriptures chosen out for this day, and as vpon this day he performed. Christ keeps his promise as touching the comforter And because so great a benefit came unto the Church by Christs sending of this author of comfort, of wit and wisdom spiritual in such a plentiful measure: Therefore vpon this day,( which we call in our idiom, whitsunday, or Witsunday) the Fathers of the Christian Church haue chosen six Scriptures out of the old Testament, and one out of the book of wisdom, being apocrypha, and four out of the new to bee red and expounded, that all Gods people, whether Iewes or Gentiles, may know, beleeue, and with thankfulness aclowledge: That God the Father hath for his son Christs sake, sent the holy Ghost, that spiritual Comforter, in most plentiful and abundant manner to bee Christs Vicar and substitut● in the Church, to be president, and with them continually present unto the end of this visible world. Mor. prayer. 45. psalm. Drift& end of the psalm. The first of the Scriptures chosen for this day, being the 45. psalm, is also selected for the feast of Christs nativity, entreats of the external and internal gifts, blessings, and graces, ornaments of truth, righteousness and mercy, which God for Christs sake hath bestowed vpon his Church militant and triumphant. Of this psalm because there was no particular analyse before, but of purpose omitted, and left for this place: Parts special. therefore now regard therein, First, an introduction, 1 Introduction. or entrance into the matter thereof, showing the contents of the psalm, ve. 1. Secondly, a commendation 2 Commendation. which is two-fold. 1. Of Christ the bridegroom from the 2. verse to the end of the 8. 2. Of Christs Church the bride, ve. 9. ad 16. The third part of the psalm is a glorious conclusion 3 Conclusion. of this commendation, with a golden Epiphonema and song of rejoicing to bee sung of all kind of people for evermore. verse 17. 47. psalm. Scope of the psalm. The second Scripture, which is the 47. psalm, speaks not allegorically, Parts. as did the former, nor so mystically: for the Prophet david, Gods Church do, and must rejoice for this favour. both King, and an head of the jewish people, a chief member of that church, First exhorts the Gentiles to rejoice and give thankes to God. ve. 1. 1 Exhortation to thankfulness. Seeondly, he yields four reasons of this thankes, 2 Reasons and grounds hereof in the next four verses. Thirdly, he repeats his exhortation 3 Repetition of his exhortation again, the more effectually to urge the people to thanksgiving, because Christ our King is ascended with triumph to his father, to prepare a place for the elect, and to sand down the blessed Paraclete for their everlasting comfort. ve. 6. In the fourth part of the psalm he returneth to a fortifying of his exhortation with 3. 4 A further fortification of the exhortation. other reasons contained in the 3. last verses of the psalm, 7 8.9. In the 104. psalm, eve. Prayer. 104. psalm. which is the third scripture chosen out for this purpose, david First rowseth up his soul and spirit to praise the Lord, Parts. whom he calls Iehouah, Deus mi, that is, his God in Christ, 1 A rousing up of himself, or Christ his God, ve. 1. Secondly, by the works of his creation, 2 An incitation& provocation of others, and continual preservation, in the rest of the psalm( being 34. verses more he argueth Gods magnificence, glory,& majesty. All which may be applied unto Christ:( for such as the father is, such is the son) ascending up into the heauens with glory, and his glorious sending down of the holy Ghost at this Feast. In the 145. psalm, 145, psalm, sum and scope of the psalm, being the fourth of the proper Psalms for this day( having as many verses but one, as there be Hebrew letters) there bee also as many motives and reasons to move and stir men up to praise the Lord: because of his incomprehensible greatness, glorious majesty,& wonderful works. If for the works of his creation, redemption,& preservation( as it is at large proved in the psalm) much more then for mans regeneration& sanctification by the spirit of grace, the assurance of his salvation and gl●●ification. For as the eyes of all creatures w●●e vpon the Lord( ●xpecting their meate from him) who giveth them their meate in due season: All creatures wait vpon God for his comfortable provision& preservation; Gods Church wait for the promise of the Spirit,& haue it performed to them. so the Apostles and Church of Christ, This feast with other, was commanded to be kept in the time of the Law waited( as Christ commanded them) at jerusalem, for the promise of the holy Ghost, which was performed unto them accordingly, when the day of Pentecost was come. In the fifth selected Scripture of the old testament, Deut. 16. Moses among orher laws and ordinances to be observed of Gods people, Mor. prayer. 1 less. Deut. 16, which here he doth repeat, makes mention of the keeping of this feast of Pentecost. Parts of the chapter. In the first part of the chapter he propoundeth unto the jews, the observation& celebration of the passover, 1 observation of the Passeouer. v. 1. ad 9 In the second he speaketh of celebrating this feast of whitsuntide, which he calleth the feast of Weekes, ver. 10. ad 12. 2 observation of Pentecost. In the third part he propoundeth unto them the observation of the feast of Tabernacles, 3 observation of the feast of Tabernacles, vers. 13. ad 17. In the fourth part Moses takes order with the Israelites about the choosing of Iudges and Officers in all their cities, setting down the duties and offices of these Magistrates in their places, 4 Election of Iudges. ve. 18. to the end of the 20. In the fifth he rubs their memory with that old ordinary law against idolatry, 5 A law repeated made against the planting of idolatry. that there should bee no grove of any trees planted, or any pillars set for the use of idolatry, ve. 21. to the end of the 22. the end of the chapter. eve. Prayer. 1 Less. Wisd. 1. Scope of the text. Salomon, or Philo the jew, in the first chapter of the book of wisdom, being the first lesson for evening prayer( though it be apocrypha Scripture) yet in the phrase of the canonical Scripture, and in Salomons style, takes occasion to speak of this holy spirit, which is called the spirit of wisdom. Parts. The chapter containeth, 1 Exhortation unto Rulers. First, an exhortation to the Iudges& Rulers of the earth, to affect this wisdom, to love righteousness, and the Lord who is the author thereof. unto which exhortation, many reasons are annexed, 2 A caue●● to take heed of vices. ve. 1. t● the end of the 10. Secondly, a caveat to beware of diuers vices which do hinder and interrupt men in the course and way of righteousness, Christ keeps his promise to the Christian primitive Church. to wit, unprofitable murmurings in heart, slandering with the tongue, &c. Verse 11. to the end of the 16. the end of the chapter. The first of the four holy Scriptures out of the new Testament, being the second Lesson for morning prayer, Mor. prayer. 1 less. Act. 10, 34, to the end of the 48. sum& scope thereof, and written Acts 10.34. to the end of the 48. which is the end of the chapter, doth evidently show the accomplishment of Christs promise, as touching the sending of the holy Ghost unto the Christian Church gathered together of Gentiles, as well as Iewes. In the text we may observe, Parts of the text. First, Saint Peters Sermon, wherein he proveth this point by the Scriptures, and other sure testimonies, 1 The Sermon vers. 34. to the end of the 43. Secondly, the effect of this sermon, 2 The effect of the Sermon, to wit, 1. How the holy Ghost fell on all them which heard the word. 1 Effect▪ 2. How Peter commanded that the seal should bee set to the word, that is, 2 Effect, that they should bee baptized in the name of the Lord Iesus Christ, vers. 44. to the end of the 48. the end of the chapter. The next of the Scriptures out of the new Testament, eve. Prayer. 2 Less, Act, 19, 1 ad 20, Scope of this Scripture, Acts. 19. ve. 1. to the end of the 20. being the second Lesson for evening prayer affordeth another proof and experience of the accomplishment of Gods promise by the hands& ministry of S. Paul,( a teacher of the Gentiles) a new raised up notable instrument to set forth Gods glory. In the text these things are principally to be considered. Parts of the text, First, the dialogue betwixt Paul and the Disciples at Ephesus, vers. 1. to the end of the 4. 1 Conference, Secondly, the effect of this conference 2 Effects of the conference, and dialogue. 1. In their partaking of the sacrament of baptism. 2 In their receiving the invisible grace of the holy Ghost, which appeared by their speaking of tongues, Blessed effects of the coming down of the Comforter, and prophesying, vers. 5.6.7. 3 S, Pauls pains in preaching, The third consideration is the pains and exercise which S. Paul took and used by the space of three moneths preaehing in the synagogue, and disputing by the space of two yeares in the school of Tirannus, vers. 8.9.10. 4 The fruits& effectual subsequents of this his pains, The fourth observation and consideration is concerning the effect of S. Pauls pains, vers, 11.12. to wit, 1. In his working of miracles to conform his doctrine. 2. In causing the man in whom the evil spirit was, to overcome and prevail against the Exorcists, verse 13.14.15.16. 3. In the general fear that came vpon all, in their belief, confessing and showing their works. 4. In the burning of the books of curious Artes, which were ranted at such a great price, when the word of God grew so mightily, and prevailed,& that sacred volume of Gods book was esteemed of a far greater value: ver. 17.18.19.20. Epistle Acts 2.1, ad 12, sum of this Scripture, Parts of the text, The third of the Scriptures of the new Testament chosen out for the Epistle, written Acts 2.1. to the end of the 12. verse, sheweth unto us the acting& effecting of all that was by Christ our Lord promised, 1 Circumstances related to prove this truth of the holy Ghosts descension by Moses figured, or by the Prophets prophesied. For in the text, by the circumstances of time, place, persons, maner of doing,& effect of the dead that was done, it is so truly demonstrated, that none need to doubt of the coming down of the holy Ghost. 2 How the Apostles were prepared to the fit and worthy receiving of this divine apparition two ways, First, S. Luke truly recordeth the time when, the place where, and the persons that were partakers of this favour,& received this grace of God, vers. 1. In the second place he notes how God prepared the Apostles to the worthy receiving, and fit entertaining of this divine, and miraculous apparition. 1. By the sound from heaven, as of a rushing and mighty wind. Comfortable comfirmations of the comforters coming down, 2. By the effect of this sound: And it filled all the house where they sate, vers. 2. In the third place Saint Luke sets down the apparition itself. 3 The apparition described by two arguments, 1 ab efficient, 2 ab effects, 1. There appeared unto them cloven tongues like fire, and it sate vpon each of them. 2. He sets down the end why there was such an apparition, and the effect thereof. 1. Generally they were all filled with the holy Ghost, 2. Specially, and they began to speak with other tongues, as the spirit gave them utterance, vers. 3.4. In the fourth place S. Luke relates the consequence of this strange apparition, and the blessed effects thereof, 4 Consequents and blessed effects of this apparition, 1. In the astonishment, wondering and marueiling of the multitude of all the people of all nations under heaven, fearing God, which dwelled at jerusalem, 1 Multitudes wondering, 2. The speech that all the people used at the sight and hearing of this miracle ve. 5. to the end of the 12. 2 The peoples talking, 3. In some which mistook and mis-vnderstood the miracle, and therefore mis-spake of it, and slandered it. 3 Some mens mis-prision and mis-taking, Others mocked, and said: They are full of new wine, vers. 13. Because the Disciples for-going of their master, and his departure from them, gospel John, 14, 25, to the end of the chapter, Scope of this gospel, could not but bee a trouble to their mindes, and a corrosive to their hearts: From this perturbation and fear of mind, Christ dissuades them all. affording eleven arguments unto his eleven Apostles, furnishing them all jointly, and each of them particularly, Parts. with sufficient grounds of comfort for their confirmation, eleven arguments of comfort to prevent perturbation& fear of mind, and establishing. And now therefore in this last of the four Scriptures out of the new Testament, appointed for the gospel, written John. 14. ver. 25. to the end of the chapter, our Lord teacheth them to beleeue that which he had before affirmed concerning this saying of his: ye haue heard that I said unto you, I go away, and will come unto you, vers. 28. 1 Reason. Ab effecto in electis, The first kind of reason is drawn from the effect, Variety of reasons to comfort mens troubled souls. and is set down in the affirmative part, the effect I say, 1. In the Apostles, and all the elect: If any man love me, he will keep my word. 2 Ab efficient patre. 2. From the efficient the Father: And my Father will love him. 3 Ab efficient& effecto in patre& filio, 3. From the efficient and effect in the Father and the son: 1. Wee will come unto him, 2. Wee will dwell with him, vers. 23. 4● contrario effectu, The fourth argument is drawn from the contrary effect in the negative part: he that loveth not me, keepeth not my word. As if he should say: Will not beleeue that I will come again, or sand them a comforter in the mean while till I come. 5 Ab authoritate verbi divini, The fifth argument is taken from the authority of that word which was affirmed and spoken: The word which ye hear is not mine, but the Fathers which sent me, ve. 24. 6 A Christi ipsius testimonio. The sixth argument is also drawn à testimonio, from Christs constant& continual testifying hereof: These things haue I spoken being present with you, ve. 25. 7 A Spiritus sancti testimonio. The seventh from the testimony of the holy Ghost: But the comforter which is the holy Ghost, &c. ve. 26. 8 Ab effectu pacis Christi in electis, The eighth is drawn from an effect which Christ worketh and performeth, which may be a sufficient, and most effectual means against all troubles, to wit, his leaving of peace with them, ver. 27. 9 Ab effectu amoris Christi in cordibus electorum, The ninth from a proper effect which the true love of Christ should haue wrought in their hearts, to wit, peace& ioy: If ye loved me, ye would verily rejoice, because I said, I go to the Father, vers. 28. 10 à fine dictorum horum à Christo hoc tempore prolatorum, The tenth is taken à fine, the end why he spake that which he had said unto them: And now haue I spoken to you, before it come to pass, &c. vers. 29. 11 à fine quorundam dictorum qua tempore futuro a Christo non sunt proferenda. The eleventh and the last argument is also drawn à fine, from the end, cause, and reason why he concealed many things. The holy mystery of the Trinity, Hereafter I will not speak many things: for the Prince of this world cometh, and hath nought in me. ver. 30. But it is that the world may know 1 That I love my Father, 2 That I perform this love in effect: to wit, in doing as the Father hath commanded me, ver. 31. Trinity sunday. EVery one of the subsistances in the deity, Doctrine of the subsistence, in the Trinitys are by themselves in many places of holy Scripture most plainly set forth unto us: As the subsistence or person of the Father begetting the son ab aeterno, and creating all things by the son: The person of the son being begotten, creating the world( being God with the Father) and redeeming his people. The person of the holy Ghost neither made, created, nor beggotten, but proceeding from both, being God with both: and therefore a worker with both, in the creation, but chiefly in the recreation, regeneration, and sanctification of all the elect. Now because these three persons are not three Gods, Reasons of the Churches choosing of Scriptures for this day, but one God, by these subsistences, not divided( though distinguished) in these persons combined and united: The fathers of the Christian Church haue( in the principal Scriptures culled out for their liturgy) not omitted the confirmation also of this deep point of Thcology, the mystery of the holy Trinity, appointing two portions out of the old Testament, and three out of the new, Mor. Prayer. 1 Less. Gen. 18. for the proof and manifestation thereof. Parts. The first text of Scripture is written, Genesis 18. 1 Elohim appeared to Abraham in three personal distinct Angels. where Mosts First, sheweth that God appeared to Abraham, the which God Moses nameth the Lord, joining the name Elohim of the 3. persons unto the name of Iehouah, Elohim appeared to Abraham, the name of the divine essence and unity of the God-head: Moses seeing how God appeared to him, that is to say in 3. Angels, whom Abraham took for three men. ver. 1.2. 3 Abraham spake to one as to three and to three as to one Secondly, Abraham in his entertaining of them, spake to one as to three: when he said, Lord, if I haue found favour now in thy sight, go not I pray thee from thy seruant, an ordinary familiar speech used by all the faithful, when they speak to Elohim all three persons together, giuing them the essential title of the God-head under the name Iehouahiah or Adonai. ver. 3. to the end of the 8. 3 The Angels phrases of speech are both plural and singular, Thirdly, in the question which they propounded to Abraham, then they said unto him, whereis Sarah thy wife, ver. 9. And he said,( that is the Lord, as ver. 13. and 14. ver. 10) I will certainly come again to thee according to the time of life, and Sarah thy wife shall haue a son, &c. unto the end of the 12. verse. 4 Iehouah by the 3 Angels expostulated with Abraham, Fourthly, in the Lords reproving question, or expostulation with Abraham about Sarahs laughing, verse 13.14.15. 5 The men did rise up, and Iehouah said, Fiftly, Moses saith, the men did rise up from thence, and looked toward sodom, ver. 16. And the Lord said: shall I hid from Abraham the thing which I do. ver. 17.18.19. There is Gods revealing of the cities destruction to Abraham. Then the Lord said, because the cry of Sodom and Gomorthe is great &c. ver. 20. 21. There is Gods determination of the execution of his iudgement. 6 Abrahams supplicating for sodom, and Iehouahs answering him. sixthly, it is manifest that God by these three Angels spake to Abraham, even God in three persons, by these three persons, these heavenly persons, not onely by that which first, Moses relateth before, but secondly, also by Abrahams earnest supplication for sodom in six several r●quests, and the Lord answering euerytime, verse twentieth two ad thirtitieth two:& thirdly, by that which Moses relateth in these words: And the Lord went his way when he had left communing with Abraham, &c. ver. thirtieth three to the end of the chapter. Elohim appeared to Ioshua, In the second Scripture written Ioshua the first chapter it is said, eve. Prayer. 1 Less. Ioshua 1, proofs for the doctrine of the Trinity. First, that Iehouah, that is, Father, Son, and holy Ghost, spake unto Ioshua the son of Nun, verse 1. All three are reduced unto one essence, where it is said, 1 Iehouah Father, son,& holy Ghost spake to Ioshua. unto the land which I give them, verse 2. Also every place haue I given you that the sole of your foot shall tread on, ver. 3.4. No man shall be able to withstand thee all the daies of thy life( It was I am that speak to him John, 8.58.) as I was with Moses, so will be with thee, verse 5. It was the third person in the Trinity from whom proceeded the graces and gifts of strength, valiancy, valor, and good courage, meditation in the book of God day& night, with all other good gifts commended and and commanded to Ioshua, as verse six, seven, eight, nine, Haue not I commanded thee, saying, be strong and of a good courage. Secondly, 2 Iehouah Elohim made the promise to Ioshua and encouraged him to fight his battels, that it was Iehouah Elohim who made this promise and so encouraged Ioshua, appeareth by that effect which Gods voice and word took: first, in Ioshuaes charge and precept to the officers of the people, to the Reubenits, Gadites, and half the Tribe of Manasseh, ver. 10. to the end of the 15. secondly, in the peoples yielding obedience to Ioshuaes injunctions, and their encouraging of their captain with the word of the Lord before spoken, onely be strong( that is in the Lord) and of a good courage, The third Scripture for this day written Matthew 3. being the second Lesson for morning prayer, Mor. prayer. 2 Less. Math. 3. wherein the evangelist maketh records. First, of the time, place and authority of John the Baptist, 1 John Baptist preached in the name of the three persons. his preaching, straightness of life, and baptism, verse 1. to the end of the 12. Secondly, of S. Iohns baptizing of our Lord Iesus, the Author and institutor of this Sacrament, 2 John Baptist baptized our Lord one of the three persons manifested in the flesh. Inexpugnable proofs of the Trinity by John Baptist, &c. verse 13.14 15. Thirdly, the sequel, proof and approving of this baptism, and of Christ the person baptized by a most perspicuous confirmation of the mystery of this holy and sacred Trinity. 3 The proof and sequel of all by the chief testimonies of all, 1 In patre testificante 2 In filio testificato. 3 In spiritu sancto supper filium descendente& veniente. ver. 16.17. to the end of the chapter. The fourth Scripture is revelation 4. chapter ver. 1. to the end of the chapter: Epistle revel. 4. chapter, Scope of it, is a revelation of the mystery of this holy Trinity, Wherein the mystery of the holy Trinity is declared unto Saint John in a vision of Iehouahs holy and glorious majesty. First, in the description of the throne and him that sate thereon. ver. 1.2.3. 1 By a description of the throne and him that sate on it, Secondly, in expressing the concomitants of this majesty and throne, with the ornaments and other things gracing this throne, ver. 4. to the moiety of the 8. ve. Thirdly, in a relation of the praises which are ascribed to this unity of Essence in Trinity of persons. 2 By a description of the concomitants and attendants vpon this rhrone. 1 By the 4. beasts, in the rest of the 8. ver. and in the 9. 2 By the 24. Elders in the 10. and 11. verses, the end of the chapter, 3 By a congratulation of all the elect unto this unity in Trinity. In the fift Scripture written, John 3.1. to the end of the 15. ver. the evangelist in the dialogue between our saviour and Nicodemus concerning regeneration proveth plainly the truth of this point of our Christian faith concerning the mystery of the Trinity. gospel 1 joh. 3.1. ad 15. sum of this Scripture, For Nicodemus acknowledgeth the person of the Father, and the son, in these words, a teacher come from God, ver. 2. the person of the holy Ghost in these words of Christ, verily, verily, I say unto thee except a man be born of water and the spirit he cannot enter into the kingdom of God. ver. 5. Testimonies not to be contradicted to prove the mystery of the Trinity, It is a singular and most excellent Scripture to show the way to heaven here vpon earth: The use of this holy Scripture. the way to be Christs true Disciples and his deere sheep, as the Scripture appointed for the gospel vpon tuesday in Whitson-weeke describeth the false shepherd, and the true. Parts. In this text of Scripture regard First, the occasion 1 Occasion. of Christ his doctrine and instruction, ve. 1. and in a part of the second ve. Secondly, the doctrine 2 Doctrine, & instruction itself, from thence to the end of the 15. ver. The occasion is delivered and related in these circumstances: Circumstances of the occasion four. first, in the person, name, or calling of him that ministered this occasion: secondly, in his action, he came to Iesus: thirdly, in the time when he came, by night: fourthly, in the end of his coming, to confess Christ, or to confer with him, to be instructed of him, ver. 1.2. Our saviour Christ his instruction is delivered in manner of a dialogue, The Doctrine is delivered in form of a Dialogue. as catechizing this old ignorant doctor vpon one of the first points of religion, wherein he was as blind as a beetle, though a teacher in Israel. Of this dialogue there is First, a general proposition set down by our saviour, Parts of the Dialogue. verse 3. concerning regeneration, 1 Proposition concerning regeneration. provoking and urging Nicodemus to answer and reply, though he did it but rudely, as verse 4. Secondly, Christ makes a particular explanation of his former general proposition, telling, expounding and showing the manner 2 Explanation of this general proposition by setting down the manner how it may be. how this may be, to wit, of water and the spirit. ver. 5. Thirdly, our Lord proveth this his explanation by a distinction 3 Explanation proved by a distinction. of the two sorts of births, That which is born of the flesh, is flesh, &c. ver. 6. Fourthly, our saviour concludes the general proposition 4 The gen●●all proposition is concluded: by preoccupating and preventing Nicodemus his maruailing at the strange words and new proposition which was first set down, marvel not that I said unto thee. &c. ver. 7. 5 Nicodemus is dehorted from maruailing at this doctrine of regeneration. Fiftly, Infallible testimonies of the efficacy of Gods Spirit& power. Christ Iesus urgeth the point of dehorting Nicodemus, by a simile, wherein he resembles the wind and breathing of the holy spirit to the ordinary spirit and wind tha● bloweth, Spiritus ubi vult spirat, &c. ve. 8. sixthly, Nicodemus( as not contented with Christs answer, though it was true, full and peremptory 6 A rejoinder of Nicodemus to Christs answer, though it was full and peremptory, ) in a third speech he makes a rejoinder to Christs answer, a slender, a lamentable and most ignorant reply, like many in our Courts of Chancery and else where, and like those idiots, who in reasoning and disputing, do either deny the conclusion, or beg the question, Christ answers the old Doctors reply 3 ways. saying, as Nicodemus saith here: How can these things bee, verse nine. For which cause even for his crooked and senlesse talk Christ takes him up roundly, 1 Condemning him of gross and shameless ignorance. Art thou a teacher in Israel and knowest not these things. ver 10. 2 Pronouncing the truth& certainty of divine knowledge, Verily, verily, I say unto thee: we speak that which we know, &c. ver. 11. 3 Not excusing but pitying the ignorance and incredulity of the Iewes. If when I tell you earthly things, ye beleeue not, 7 S. John relates two unanswerable reasons to maintain his thesis withall. &c. ve. 12. In the seventh place, or seventh part of this Scripture, S. John relateth two impregnable reasons, which our Lord allegeth to maintain his proposition withall, or rather his conclusion, The first is taken from a most sure ground, Christs divinity in his omnipotent Ascension, 1 Reason from Christs divinity in his omnipotent Ascension. and divine descension. For no man ascendeth up to heaven, &c. verse thirteenth, 2 Reason from th● publication of th● gospel which is 〈◇〉 resembled to the lifting up of the serpent. The other is taken from the publication of this truth, the holy ministry and preaching of this word, wherein the preaching of the gospel of Christ Iesus, the preaching of the cross is 1 Resembled to a course used in the time of the law, by Moses, Theory& practise must go together to wit, his lifting up of the serpent in the wilderness, verse 14. 2 The end of this ministry is expressed, 2 The end of this preaching is declared. the end why Christ must thus be exalted and lifted up, both by his death vpon the cross, and by the preaching of the cross, that whosoever believeth in him should not perish, but haue life eternal, verse 15. which our saviour Christ calls the kingdom of God, whereunto none can enter except he be born again, as he said before, The first sunday after Trinity IN the former part of the year the Christian Church Coherence of the combinations of the Scriptures for the former part of the year with these that follow in the 25 sundays after Trinity. The former serves for Theory. The latter serves for practise. hath chosen out such principal and remarkable portions of Scripture for the most part as may best confirm and establish Gods people in the main grounds of the theoricke and contemplative part of Christian Religion. To wit, in the truth of God, concerning Christs advent, his Incarnation, his Birth, Circumcision, baptism, Life, Preaching, Fasting, Prayer, Suffering, Death, Resurrection, Ascension, his Sending down the holy Spirit, and concerning the Mystery of the holy Trinity. But now in the twentieth five sundays after this feast of Trinity( which make up the other half of the year) they chosen such texts of holy Scripture as may most fitly stand Gods people in stead for their obedience and practise of this truly known and professed Christian Religion. here therefore shall we find either dehortations from sin, 'vice, and wickedness, general drift of all the Scriptures following or exhortations to righteousness, virtue, and holinesse. here shall we find examples to terifie us from the one, or promises and rewards to persuade us to embrace the other, For example sake we may behold in the two out of the old Testament, chosen for the first sunday after Trinity, sum of the two first Lessons how Ioshua or Iesus, appointed by the greatest Iesus for a Lieutenant on earth to bring his people over Iordaine, God by his grace& spirit encourageth Ioshua and the, &c. into the promised land, did conquer& overcome those enemies of God which lay in his way. And how he and Gods people do aclowledge these victories to proceed from the victorious lion of Iudaes Tribe. Likewise in the two portions of the new Testament, the Christian Church is first, exhorted unto the practise of the first fruit of faith, which is love one towards another, and secondly, sum of the Epistle& gospel. there is an example Luke 16.(& that a most fearful one) of the punishment of him which was uncharitable and unmerciful, without love towards him that stood in greatest need of his charity and help, In the chapter appointed for morning prayer, first Lesson written Ioshua 10, the text sheweth Mor. prayer. 1 Less. Ioshua 10 First, how this great captain Ioshua, one of the worthies of the world was in great straite by reason of the five Kings of the Amorites which besieged Gibeon. ver. 1. to the end of the 7. Parts. 1 Ioshuaes distress. In the second part of the chapter is related Gods encouraging of Ioshua and the discomfiting of the enemies, and in their fight how the hailstones slay more then the Israelites slay. 2 Gods encouraging him. ver. 8. to the 11. In the third part how the Lord assured Ioshua of future victories by an extraordinary sign contrary to nature, to wit, of Gods staying the course and motion of the sun at Ioshuaes prayer. 3 Gods promise to him of future victories ver. 12. to the 14. In the fourth part the text sheweth how Ioshua dealt with these five Kings which were hidden in the cave, 4 How Ioshua vanquished the five Kings. verse 15. to the end of the 27. 5 Of his taking of many cities and the King of Gezer. In the fifth& last part the text makes relation of Ioshuaes taking of Makkedah, Libnah, and Lachish, of slaying the King of Gezer of his taking the cities of Eglon, Hebron,& Debir, ve. 28.43. to the end of the chapter. In the Scripture set out for the first Lesson at evening prayer Ioshua 22. eve. Prayer. 1 Less. Ioshua 22, may be seen what care the ten Tribes and the half Tribe took for the true observation of the worshipping of God aright, love, a chief fruit of the Spirit and practise of godliness. sum of the text. in the place where the Tabernacle was( the place which God had appointed to put his name there) in being jealous of the two Tribes and the half, who had built an Altar only for a thankful memorial, and witness, after they were returned to their possessions. First, Parts. the text mentioneth Ioshuaes commending of Reuben, Gad, and half Manassehs Tribe, 1 Ioshuaes commendation of the two Tribes and the half,& his exhortation to them. for their obedience to Moses and to himself, giuing them leave to return to their possessions with great blessings, but with this proviso, that they take diligent heed to continue and be constant in this their commenced loyalty, ver. 1, to the 9. S●condly, the two Tribes build an Altar, whereof when the other, Tribes and the half heard of, 2 Emulation of the ten tribes and the half, at the two tribes. they were reproved. ver. 10. to the 20. Thirdly, how the two Tribes and the half answered their brethren as touching this matter. 3 answer of the two tribes and the half touching the matter. ver. 21. to the end of the 29. Fourthly, the acceptation of this answer by Phineas the Priest, and the Princes of the congregation: 4 Phinehas his acceptation of this answer, with their relation hereof unto the children of Israel, who praised God for it, and would not go against them in battle, ver. 30. to the 34. the end of the Chapter. In the Epistle for the day written, 1. joh. 4.7, to end of the 21. verse, Epistle 1. joh. 4.7. ad 21, Principal scope& drift thereof. which is the end of the chapter, the fathers of the Church haue made choice of a most special and principal exhortation, made by the pen of that loving, and be●oued Disciple, concerning brotherly love, the principal fruit of the Spirit( as S. Paul witnesseth, Gala. 5.22.) the first day of S. Iohns calendar, the last of the year: Parts of this text. the first to begin the year with, to proceed therein, and the last to make it up withall This Scripture comprehends First an exhortation, 1 Exhortation containing and propounding this doctrine of love. beloved let us love one another, in the first part of the 7. verse. 2 Confirmation Secondly, The wicked glutton had no practise of love to Lazarus. it contains reasons urging this exhortative doctrine, from the other part of the 7. verse to the end of the 20. verse. Thirdly, a conclusion, 3 Conclusion. And this commandement haue wee of him, that he which loveth God, should love his brother also. ve. 21. gospel Luk. 16.19. to the end of the chapter. sum of this gospel, Coherenece of this with the former Gospel, In that portion of Scripture set a part for this daies gospel being Luke 16.19. to the end of the chapter we haue a picture of an unmerciful& uncharitable man, without any love to God or his neighbour and therefore hated of God for his labour. Our saviour Christ having in the precedent gospel discoursed of regeneration unto Nicodemus and the Iewes, telling them that whosoever hath not the celestial and spiritual, which is the second birth, cannot see or enter into the kingdom of heaven, will now in this gospel show by examples( of a wicked rich man, and an honest patient poor man) the estate of the regenerate and godly, as also of the unregenerate and ungodly, in this life and in the life to come. use of this gospel two— fold. 1 To teach us a principal duty and fruit of regeneration, the showing of mercy, a fruit of sincere love. 2 And to teach us to detest the vain pelf& pleasures of the world: so that though they shall increase vpon us, not to set our hearts vpon them: Nor that we should think that they are given us to keep, or to abuse, in spending them. But rather to distribute them& cast them vpon the poor, even vpon the waters, where after a few daies we shall find them. Three sorts of men to be looked vpon in this gospel. In this portion of Scripture we must look vpon two sorts of men with both our eyes; and vpon a third, who sets us down the state of them both: that with the eyes of our understanding, of our hearts, souls,& mindes, we may the better see them. 1 Vpon a rich man for three causes. First we will look vpon the rich man with our right eye, for he is a goodly sight to behold, being 1 Clothed in purple without 2 Fine linen within 3 Faring, The wicked merciless dives was poor in pitty and piety. first, well, secondly,& delicately every day. v. 19. Secondly, we will behold Lazarus with the left eye, 2 Vpon Lazarus wee look with our left eye for five causes▪ over our shoulders, or through our fingers, and why, 1 He is a beggar, 2 He lieth( like a spitler) at the rich mans gate. 3 He is full of sores. ver. 20. from such a creature we will turn our faces, and our backs too, For 4 He is so miserable that he desireth( a dogs alms) the crumbs that fall from the rich mans table: a very base minded beggar that hath no wit to ask a greater alms. 5 So loathsome is his body to be looked vpon, and that because his ulcers are so noisome, and the poor man left helpless of physic& Surgery, that the tongues of the dogs( not the herb Dogs-tongue) are fain to be his balms and oils to embrocate his sores, and as external captaplasmes to abate the fiery heat of his furious malady. ve. 21. These and such sights, would cause the turning of a dainty stomach, if the eye should only behold them. Thirdly, S. Luke after all this tells us, First, of the conclusion, and determining of the poor mans misery. Secondly, 3 The end of the poor mans misery, and the beginning of the rich mans unhappiness: Lazarus his spiritual and angelical burial. of the introduction and beginning of the rich gluttons unhappiness. This he doth, first, by speaking of the death of them both, which was their common end, secondly, by setting down their several estates while they were both dead and above the ground. First, in stead of an hearse and four men to carry him, Lazarus hath an heavenly and spiritual portage, by blessed Angels, not to any other grave then into Abrahams bosom. The rich man wants no exequials Rich mans earthly exequials. or funeral rites and ceremonies while his body was on earth, ver. 22. But being soul and body in earth, and in the depth of earth in hellish torments, was there tossed up& down of the hellish hags& fiends, where( he blaring out his tongue like a thirsty dog) saw Abraham a far of and Lazarus in his bosom. ver. 23. The rich mans repentance in hell& his two-fold supplication The sense of whose torments and beholding of Abraham and Lazarus drove him. dives his pitty in hell came too late, First, to cry, to entreat and speak for himself. Father Abraham haue mercy on me, and sand Lazarus. ver. 24. To which request he receiue● a two-fold answer. 1 son, remember that thou in thy life time, &c. ver. 25. 2 Besides all this there is a great gulf set, &c. ver. 26. Secondly, dives will play small game before he will sit out, and therfore is a petitioner the second time. He saw that himself was cassiered, that for himself in hell there was no mercy, therefore in heaven no redemption: he supplicates for his five brethren. ver. 27.28. To this Abraham answers him, They haue Moses and the Prophets, ver. 29. The gluttons exception to Abrahams answer, The damned glutton takes exception to this answer: and as a man not resolved, reasons still against the truth which Abraham spake concerning that ordinary course which God taketh in converting of men. Nay father Abraham: but if one came unto them from the dead, they will amend their lives. ver. 30. Abrahams answer to the cavil of damned dives. unto this his cavil he receives also Abrahams answer most peremptorily set down, which is this: If they hear not Moses and the Prophets, neither will they be persuaded, though one rise from the dead again. The second sunday after Trinity. Reasons for the choice of these 4 Scriptures, BEcause obedience to God and mutual love one towards another, are the ends of the two great commandements as Christ Iesus saith, Math. 22. therefore do the Authors of our liturgy, in this their choice. proceed in selecting of Scriptures accordingly. Scope of the two first Lessons For the two Scriptures of the old Testament do give us to understand: Gods love to the Israelites, first, that though Gods people Israel were sold into the hands of jabin the King of Canaan for their sins wherein they continued; yet vpon their repentance and obedience to God, the Lord was merciful to them in raising up Deborah a prophetess, to judge and rule them, and to be a means of their deliverance out of the hands of Sisera, the general of Iabins army. For which cause, secondly, Deborah and Barak the two instruments of this deliverance do make a memorable hallelujah and thanksgiving to Iehouah after the victory which he gave them. The first of the Scriptures of the new Testament is an exhortation to constancy, Scope of the Epistle& gospel and perseverance in our contemning the world, and continuing in mutual love one towards an other: The second which is the gospel, tells us in a parable, how Christ the great feast maker shows his vnspeakble love to all men: and therefore makes several kinds of inuitations of diuers sorts of guests, unto the great and gracious supper of faith, obedience to God, and mutual love to the brethren& beloved of God. Howbeit most of them, if not all, prove unthankful recusants, and vnmannerly, and therefore unworthy. The first of these four Scriptures, Iudges 4. Mor. Prayer. 1 Less. Iudges 4, doth in the First part let us see that Gods iudgement followed the wickedness of his own people, Parts. in that the Lord stirred up that mighty King of Canaan( which had 900 Chariots of iron, 1 God punisheth his people for their sins. to vex the Israelites very sore for twenty yeares together. ver. 1. to the end of the third. In the second part of the chapter is related, 2 God is merciful in his punishments. how the Lord was merciful unto his people and therefore delivered them out of the hands of this their strong enemy, as 1 By the destruction of the host& army of jabin by the aduise of Deborah& aid of Barak. v 4. to the end of the 16. 2 By the dishonourable death of Sisera( that fled away on foot) who died by the hands of a woman, jael, Hebers wife v. 17. to the end of the 24. the end of the chapter. eve. Prayer. 1 Less Iudges 5. The second of the four Scriptures is, Iudges 5. chapter, Gods love in afflicting his people, containing First, Parts. a congratulation of Deborah and Barak unto the Lord their God for his avenging of Israel. 1 Deborah● and Barakes thanksgiving to God. ver. 1.2. Secondly, an inviting or incitatiue exhortation unto Kings and Princes to hear this song. 2 Their exhortation to Kings and Princes to hear this song. verse 3, to the end of the 11. Thirdly, Deborahs special and courageous provoking of herself and Barak her asistant, 3 A special incitation of herself and her assistant to thanksgiving unto thanksgiving in her rehearsing up those Tribes which helped; and those which joined not with them are by her reproved. ver. 22. to the 28. Fourthly, she doth in her song describe 4 A description of the enemies force and of Gods power in overcoming it. 1 The multitude and strength of her enemies. ver. 19. 2 Gods power and heavenly strength, with the means which he used to accomplish his purpose. ver. 20. to the end of the 23. Fiftly, the text sets down the manner and means of Siseras death, 5 Siseraes death by the wife of Heber the Kenite. v. 24, to the 30. 6 Deborahs conclusion of her song with a prayer. sixthly, she concludes her song with a courageous prophetical and constant prayer. 1 Against al Gods enemies for their destruction: So let all thine enemies perish o Lord, 2 For all Gods friends and louers, but they that love him shall be as the sun that riseth in his might. ver. 31. to the end of the chapter. Epistle. 1 joh. 3.13. ad 14 The third of the 4 Scriptures written 1. joh. 3.13. containeth, Parts. 1 A dehortation, 2. an exhortation, 3. an inference, conclusion or corrolary vpon both. The dehortation 1 Dehortation is, marvel not my brethren though this world hate you. ver. 13. The reasons of this dehortation whereby explicit he persuades to mutual love, are in the 14.15.16.17. verses. The exhortation 2 Exhortation is framed not for an intent of an outward love in word and tongue onely, but a love in the right manner, Exhortations to faith, obedience, and love. & of the best fashion, to wit, in dead and in truth. v. 18. The grounds and reasons of this exhortation, are in the 19.20.21. and 22. verses. The conclusion or inference vpon the premised Concusions or inference vpon the premises. dehortation and exhortation is in these words. This is then his commandement, that we beleeue in the name of his son Iesus Christ and love one another, as he gave commandement. ver. 23. The persuading reasons whereof do follow, ve. 24. which is the last verse of the chapter, In the fourth Scripture chosen for this daies gospel, written Luke 14. ver. 16. to the end of the 24. ver. gospel Luk. 14.16. ad 24. Christ Iesus doth in a parable set down the course which God taketh in calling men to his kingdom. showing that no excuses will serve the turn here, much less at the day of iudgement, Scope& chief drift of this gospel. for such as refuse( though with excuses) being called to come, shall be counted unworthy to taste of the heavenly and spiritual danties at the Lords board in the kingdom of grace, or in the kingdom of glory. For as in the former gospel we might hear that the wicked rich mans entreaty for himself or his five brethren while he was in hell, Coherence of this with the former. was to no purpose to answer for his incredulity& disobedience to God, or his savage unmercifulness to poor Lazarus: So in this portion of Scripture it will appear that notwithstanding the excuses, 1 Of the farme-buier, which ambitiously desired to bee hastily rich, 2 Or of the oxe-buyer, that careless worldling which was not at leisure, 3 Or of the voluptuous and fleshly liver, the new married man, who said, I cannot come: yet was the sentence definitive pronounced against these invited guests. Considerations in the parable are two-fold. Two generals In the parable we may consider generals and specials The first general is concerning him that made this feast, who it was, a certain man, The second is, what he did. He made a great supper, Christs love in calling, &c. therefore the certain man is a great man: which is also proved by his general invitation, he bade many, ver. 16: Two specials, The specials are 1 The invitation of guests, ver. 17. 2 The commination or threatening of the unthankful, though invited guests. ver. 24. The invitation is two-fold invitation twofold, the first, the second, summons At the first summons, or former call, three sorts of guests are invited. At the first summons three kinds of guests are invited. 1 The worldly Farmer. ver. 18. 2 The merchant grazier, or the carking and caring carl, the husbandman. ver, 19. 3 The fleshly and voluptuous new married man. ver. 20. The second summons occasioned through the contumacy, unwillingness, Second summons is two-fold. and vnthankfullnesse of the three( which were first called) is also two-fold. For First, the seruant returns and brings answer to the goodman of the house, and feast-maker, who in his anger causeth to be invited four other sorts of guests: first, the poor: secondly, the maimed: thirdly, the halt: fourthly, the blind. ver. 21.22. The second call of the the latter invitation( occasioned hereupon, that there was room for more guests, though four sorts were called already) is, Go out into the high ways and compel them to come in, that mine house may be filled, verse 23. The great master of al, threaneth all the unworthy. The ground of which call and commandement, is a resolute sentence, or commination in the anger and indignation of the great master of the feast. For I say unto you, that none of those men which were bidden, shall taste of my supper. verse 24. The third sunday after Trinity. Examples of Hannahs patience and humility, and Helies sons violence, pride, and villainy. AS pride and haughtiness of mind are the poison and destruction of the gifts and blessings of God, Principal scope of these four Scriptures, in men and Angels: so humility, meekness, and patience, long suffering, and brotherly kindness, are the antidotes and preservatives of all graces, and gifts, and of all blessings which God bestows vpon men in this life: sum of the two first lessons in two contrary examples, wherefore there is a most fit choice of two Scriptures out of the old Testament: both which are examples, First of humility in Hannah, 1 Hannah, who after her obtaining of a child by her prayer to God, in her meek, modest,& shamefast kind of speech unto God, not uttering words that were audible to mens ears. 1. Sam. 1.13. doth in her thanksgiving to God, who gave her the child, dehort from proud& presumptuous speeches, and dissuade from arrogancy in words, chap. 2. ve. 3. A second example we haue on the left hand, and contrary side, concerning the pride, rashness, and presumption, the violence, filthiness, and villainy of Elies sons, 2 Elies sons, with Gods iudgement vpon them, and vpon their father, not punishing them for the same. S. Peter, that warm spirited Apostle, sum of the Epistle and gospel, who was taught humility, both by the humble life and doctrine of his master, frames an exhortation to this purpose in the Epistle. And our saviour Christ being full of patience and long suffering; yea, humility itself, uttereth three parables to this purpose in one chapter, whereof two are set out for the gospel, to wit, that of the lost sheep, and that of the lost groat. In the first of the four Scriptures. Mor. Prayer. 1 Less, 1 Sam, 2. 1. Samuel. 2. the text doth First set down the humble and lowly song and prayer of Hannah, 1 Hannahs song and prayer, ve. 1. to the end of the 10. Parts. 2 A report of Samuels uprightness, and the Priests sons wickedness. In the second part the text makes report, Christ sharply punisheth the sins of the Priest and his sons, 1. Of Samuels faithful ministering unto the Lord before Eli the Priest, ve. 11. So 2. Of the wickedness, disorder, violence, and filthiness of Elies sons, ve. 12. ad 17. 3 Hannahs provision and care for her son, and Gods providence towards her. Thirdly, the text shows us, what motherly provision Hannah made for young son Samuel, and how fatherly and graciously God dealt with her in blessing her with five children more, ve. 18. ad 21. In the fourth place may be seen how foolishly and slenderly the fond father Eli reproved his wicked sons. 4 Helies fond reproving of his children, and God his reproof of him. But withall how God took the matter into his own hands: and by a man of God sharply reproved him, and denounced judgements against him, against his sons and posterity: howbeit the Lord promiseth to stir up to himself a faithful Priest that shall do after his own heart: unto whom Elies posterity shall crouch for a piece of silver, and a morsel of bread, verse 22. to the end of the 36. which is the end of the chapter. eve. Prayer. 1. Less. 1. Sam. 3 1 A famine of Gods word for the filthy wickedness of the Priests. In the second Scripture written 1. Samuel. 3. appoynted for the first Lesson at evening prayer, the holy Ghost shows us, First, how for the wickedness of Ely and his sons, God brought a scarcity of his word: For the word of the Lord was precious in those daies, ve. 1.2.3. In the second part of the chapter, the text maketh mention of Gods three-fold calling of Samuel, and of Samuels answer and obedience at the fourth call, 2 Gods calling of Samuel three times,& Samuels answering the fourth time verse 4. to the end of the 10. In the third, the holy Ghost tells us how the Lord made his purpose known to Samuel, concerning the subsequent judgements to be executed vpon Ely and his children, 3 Samuel is made acquainted with Gods intent concerning the punishments of Ely& his sons. ver. 11. to the end of the 15. 4 Samuels relation hereof to E●y. In the fourth, how Samuel relateth the Lords purposed judgements to Ely, ve. 16 to the end of the 18. In the fifth, how God favoured, blessed, and increased his gifts in Samuel. 5 God increaseth his blessings in Samuel, as appeareth by three effects. 1. In effecting that which Samuel spake. 2. In giuing him faithfulness, roundness and soundness in his place. 3. In Gods speaking to him, and revealing himself to him by word, as before by vision, ve. 19.20.21. to the end of the chapter. Saint Peter in the third scripture for this day, written in his first Epistle, Epistle 1. Pet, 5.5. ad 11 Scope of this text of Scripture. Chapter 5. verse 5. to the end of the 11. as an heavenly harper playeth vpon the sweet instrument of exhortation, singing thereto a song and ditty of humility. Parts. First therefore he pipes to the younger in special, the lesson of submission. 1 He sings a song of submission to the younger. Secondly, to all in general, as harping still vpon the same string, ve. 5. and 6. 2 he sings it to all. Thirdly, he persuades all Gods people to depend vpon their Lord, and to cast all their care on him. ve. 7. 3 he exhorts men to depend vpon God providence. Fourthly, he exhorts to sobriety and watchfulness, alleging most sound reasons for their watchfulness, and resistance of the adversary, ve. 8.9. 4 He strikes up the measures of sobriety, temperance& watchfulness. Fifthly, he prayeth to God for their confirmation, whereof assuring himself he praiseth God for the same, vers. 10.11. 5 His prayer& praises to God Saint Luke in our fourth portion of scripture for this day, written, chap. 15.1. to the end of the 10. put apart for the gospel, gospel. Luk. 15.1. ad 10. Scope and end of this Gospel, Coherence hereof with the former. sets forth, and commends unto us the singular and unspeakable love of God in Christ, in his patience, long sufferings, and mercifulness unto us poor wandering sheep, most miserable and wretched sinners: So that notwithstanding mens unthankfulness in coming to God so slackely, or their pride and impenitency in not coming at all, or their ignorance in coming unwillingly: yet will not the master of the feast be without guests. Christs unspeakable patience, &c Christs compassion toward mankind, and his patience in the expectation of sinners repentance. Our evangelist therefore will in this text give us a good relish and taste of the sweetness, I say, of Christs compaspassion, and mercy, his patience in waiting for the conversion of wandring sinners, and his rejoicing for their return to the sheepe-fold, and true repentance for their wandring. Parts of the text, First, Publicans and sinners heard of the gracious words which proceeded out of Christs mouth, where vpon they resorted to hear him, 1 Occasion of their coming to Christ, ve. 1. Secondly, this being a scandal to the pharisees and Scribes, causing them to murmur, 2 The pharisees murmur at publicans good, and to reproach him with these words: he rec●iueth sinners, and eats with them, vers. 2. Thirdly, our Lord therfore removes this stumbling block, overthrowing the cavils and reproaches of the pharisees in 3. parables: 3 Christ removes this block out of the way by 3. parables, all which are contained in this chapter, and two of them in this gospel, whereof The first is of the lost sheep, 1 Of the lost sheep. from the 3. verse to the end of the 7. The second is of the lost groat, 2 Of the lost groat from the eighth verse to the end of the 10. The third of the spendthrift, and prodigal child, 3 Of the lost, or prodigal child, vpon whom Christ the true shepherd, spends the rest of his speech, from the 11. verse to the end of the 31. which is the last verse of the chapter. The fourth sunday after Trinity. Reasons and occasions of the choice of this text, BEcause rashness in mis-iudging of other men, and self-love in an ouer-weening of ourselves, and carrying of sinister opinions, and prejudicate affections of that which other men do or speak to us: yea many times of that which God himself speaketh and doth for us, as also of such crosses as God inflicteth vpon vs. Forasmuch, I say, as these are great blocks and beams in our way to love, and do interrupt our mercifulness one towards another: Examples of plain and simplo dealing in Samuel. yea, they are as trumps and hindrances in our course of religion and godliness towards God. Therefore the holy Ghost, in the two Scriptures out of the old Testament, will give us examples, First of Samuel, who walked uprightly, dealt plainly, sum of the 2 first Lessons, and like an hypocrite, either with the Israelites, or with Saul their new-gotten King. Secondly, of the Israelites, who in their own opinions, and rash iudgments thought it better to be ruled by a king, then by a I●dge and Prophet. These people therefore were payed home in Gods anger, even by this King, of whom they made such account,& thought they had gotten a great jewel of him. In the other two scriptures chosen out of the new Testastament, sum of the Epistle and gospel, 1. S. Paul doth exhort us to be of his opinion concerning the afflictions of this life, and not to follow our own fleshly opinion, which thinketh, that no affliction is pleasant for the present time. 2. Our Lord doth give us many precepts persuasive and diss●vasiue, to command and commend mercifulness and brotherly kindness unto us, and to forbid rash and heady judging and condemning of our brethren, being the occasion and entrance into our own ruin and condemnation. In the first Lesson for morning prayer, written 1. Samuel. 12. Mor. Prayer. 1 Less, 1 Sam, 12 the text First manifesteth to us, Parts. the uprightness and innocency of that holy man of God Samuel, ver. 1. ad 5. 1 A relation of Samuels uprightness, and the Israelites wickedness, that he might thereby take occasion( as he doth indeed) in the second part of the chapter, to tax the Israelites,& to reason against them for their sins and unthankfulness in receiving Gods benefits, ver. 6. to the end of the 19. In the third part of the chapter Samuel dissuades the Israelites from forsaking the Lord, 2 A caveat to beware of defection and apostasy, and falling to a further defection and apostasy: exhorts them to fear the Lord, and to serve him in truth with all their hearts: Of hypocrisy, pride, and overweening in Saul& the Israelites. which if they do not, he denounceth judgements against them and their new obtained King, ve. 20. ad 25. the end of the chapter. eve. Prayer. 1. less. 1, Sam. 13 sum and scope of it. In the first Lesson for evening prayer, written in the nex● chapter of the same book, 1. Samuel 13. the holy Ghost sets us down an example( which we are to avoyde) of a bold, foolish, and rash hypocrite( though a King,) who supposed that he might haue served God after his own fashion and will, and not as God in his word commandeth. Parts. The first part of the chapter makes mention of the war between the Israelites and the Philistines, 1 Victory of Saul& jonathan against the philistines. and the victory which Saul and jonathan obtained, ve. 1. to the end of the 4. The second part sheweth how the Philistines seek to be revenged 2 Philistines seek for a reuenge. of the Israelites, and therefore gathered an Army like the sand of the sea in multitude, which put the Israelites to a plunge. When Saul saw that the people were in this straite, he offered a burnt offering, vers. 5. to the end of the 10. The third part of the chapter containeth Samuels reproving of Saul, and his denouncing of Gods iudgement against him, 3 Samuels reproof of Saul,& denouncing Gods-iudgements against him ve. 11. to the end of the 14. 4 The strength and policy of the Philistines, the weakness& insufficiency of the Israelites In the fourth part the holy Ghost sheweth how strong and politic the Philistines were, and how weak and unfurnished the Israelites were, who had neither sword nor spear among them, verse 15. to the end of the 23. which is the end of the chapter. Parts. The third scripture written Rom. 8.18. to the end of the 23. Epistle Rom. 8.18. ad 23 vers. 1 Doctrine touching the inequality of the afflictions here, with the glory hereafter. containeth First, a Thesis, as touching the inequality of the afflictions of this life, with the glory that shall bee shewed to us, vers. 18. Secondly, the double foundation and groundwork whereupon he buildeth this doctrine, Commandements& exhortations to mercy in censuring our brethren. 2 Confirmation hereof, which is two-fold. as most excellent reasons whereby he proves the doctrine. The first is drawn from the fervent desire of the creatures( subject unto us) groaning under their burdensome bondage, waiting for liberty and dissolution, verse 19. 1 Creatures desire of liberty to the end of the 22. The second is taken from the experience that the sons and daughters of God haue of their own sighing and groaning under the burdenous bondage of their sins, 2 Gods childrens desire of liberty from sin waiting for the Adoption, even the Redemption of their bodies, verse 23. The fourth Scripture, written Luke. 6.36. gospel Luk. 6.36. ad 42 to the end of the 42. verse, instructeth us in the particular duties of love and charity in our merciful carriage of ourselves one towards another, as in other things, so also in our charitable judging and censuring of one another. Coherence of this Scripture with the former Gospel. So that as the last sunday wee had in the gospel, a most excellent pattern of Gods gracious and free love towards us in Christ Iesus: so in this he means to teach us how to bee imitators and followers of this pattern and example of charity to others and to ourselves, as derived from ourselves, and beginning at ourselves. Two general things Christ performs, Parts of this text. as we may see in this scripture, which is a part of that heavenly Sermon made vpon the earthly mountain. First he persuades, 1 persuasion. and that in the 3. first verses. Secondly, he dissuades, 2 dissuasion. and that in the other four. He persuades unto many duties by his two-fold commanmandement persuasion, by his two-fold commandement, and authority, 1. preceptive, 1 preceptive. 2. prohibitive. 2 Prohibitue. In his preceptive authority, he commands mercy, 1. in general, 2. in special: persuasion to mercy, 1. in general, and 2. in special, Be ye merciful, as your father also is merciful, vers. 36. In his authority prohibitive, he forbids 1. prejudice, or rash iudgement, that is, judging and accusing one another before the time. dissuasion 1 From rash iudgement, Hypocrites and censuring Philautists are blind, 2. utterly to condemn one another 2 utterly condemning one another. vpon so rash a censure, vers, 37. For it is a point next the worst, being against reason, therefore against law, that one and the same man should be a party to accuse, and a party to judge and condemn his brother. The mercy whereto Christ persuadeth, is two-fold, consisting either Christ persuades to special mercy. which consists 1. In forgiving, 1. in forgiving, as in the latter end of the 37. vers. forgive, and ye shall be forgiven. 2. Or in giuing: 2. in giuing, give, and it shall be given to you, a good measure, pressed down, running over, &c. ve. 38. 1 Christ dissuades from hypocrisy, and sharply attacks the sin& the sinner, Three bad effects of hypocrisy. In Christs disswasory speech we may see, that 1. He dissuades the Disciples from that dangerous sin of hypocrisy. Secondly, he sharply attacks the hypocrite himself, and the sin of hypocrisy, as being the sin which 1. Hinders all men from performing mercifulness in the true and right manner. 2. It furthers them in rash judging and condemning. 3. It interrupts the course of pardoning and forgiving one another, and the true habit of liberality, which consisteth in a right manner of giuing and lending. Christ his simile to demonstrate the dangers of hypocrisy, This our Lord doth by a parable or simile resembling the hypocrite accusing and judging, and the brother hypocrite accused and judged of him, unto the dangerous estate of two blind men falling both into the ditch, by their blind leading of one another. 2 Christ dissuades from self-love, ve. 39. Secondly, Christ the great master dissuades his scholars from self-love, and ouer-conceiting themselves, as proud hypocrites are wont to do, in thinking that they are either too great, or too good to endure reproaches by bad men and hypocrites. Christs reproof of the hypocrite, verse 40. The Disciple is not above his master. Our Lord sharply reproveth the hypocrite by a parable. 1 by a simile. 1. resembling him,( and therein showing in what a predicament he is) unto a very absurd and unreasonable man, Saul is commanded to obey God, which he refuseth. which will pretend to do impossibilities, to wit,, supposeth that he spyeth a mote in his brothers eye, when a beam( which is enough to cover the face, much more the eye, if it bee within it) is in the hypocrites eye, ve. 41. Secondly, Christ adviseth( and yet reproveth the hypocrite.) 2 By showing the hypocrite the cause of his blindness, which he neither seeth nor knoweth. 1. To cast the beam out of his own eye. 2. shows him the good he shall get by it, and the benefit arising thereof: And then shalt thou see perfectly to pull out the mote that is in thy brothers eye, vers. 42. The fifth sunday after Trinity. THe four portions of holy scripture which the Fathers of our Church haue chosen for this 5. sum of the two first lessons, and of the Epistle& Gospel for this day, sunday after Trinity, are such as do exhibit and yield, 1. either examples of Gods punishing the hypocrites, and disobedient unto his voice, as the two chapters out of the old Testament, or 2. they be commandements& exhortations to persuade unto obedience, to persuade unto well doing: yea, if the case so require, to suffer for the same, as may appear in the other two chosen out of the new Testament. The first of them written, 1. Sam. 15. First sets down Gods precise commandement given to King Saul by Samuel, Mor. prayer. 1. less. 1, Sam. 15 concerning his utter destroying of Agag, of his people and cattle, without respect or partiality, Parts: vers. 1 to the end of the 3. 1 Gods precise commandement to King Saul, Secondly, how that Saul disobeyed this straite commandement of the Lord, ver. 4. to the end of the 9. 2 Sauls disobedience, Thirdly, 3 Gods displeasure conceived against Saul. the holy Ghost recordeth and observeth the Lords displeasure conceived against Saul for his presumptuous sin, and Samuels conference with Saul about it, his convincing him of it, his sharp reproving and censuring of Saul for it, ve. 20. ad 23. The Philistines are Gods whips for Sauls disobedience Fourthly, the text makes mention of Sauls acknowledging his sin, 4 Sauls acknowledging of his sin, with the several requests which the hypocrite makes unto Gods Prophet, ver. 24. ad 31. 5 Samuel performeth that which Saul would not do, Fifthly, how Samuel executed Gods iudgement vpon Agag, and refused to come any more at Saul, though afterward he mourned for him, verse 32. ad 35. which is the end of the chapter. The second portion of Scripture written 1. Sam. 17. lets us see how God punished the wickedness of Saul by the Philistines( which were enemies to God and his Church) albeit in his mercy and goodness he delivered them out of their enemies hands, even. prayer. 1, less, 1, Sam, 17 Scope of the chapter. and his seruant david out of the vncircircumcised hands and tyranny of their Champion goliath. In the first part of the chapter the text declareth how after the battle was pitched between the Philistines and Israelites, goliath the Philistines Champion, trusting in his strength, and not in God, defieth Israel, 1 goliath the Philistines Champion challengeth& defieth all Israel, the host of the Lord, vers. 1. ad 10. Parts. In the second part of the chapter is shewed, how david being sent by his father to see how his brethren fared in the battle, took occasion vpon the rumour of the challenger to take him to task, 2 david taketh goliath to task presuming vpon the experience of Gods former favour to him, in killing the lion and the bear, that the uncircumcised Philistine should therefore bee delivered into his hands, verse 11. to the end of the 40. In the third part of the chapter is related how this great giant, 3 The manner of their sight. The means and success of both the combaters, and this little david, 1. Parled of the matter concerning the combat. 2. How david with the weak means of a sling and a ston, overcame him: and how God gave a little man a great deal of strength to cut off the che challengers head with his own heavy sword, ve. 41. ad 51. 4 Israeliies victory over the Philistines. In the fourth part, mention is made of the Israelites victory over the Philistines, Exhortations to obedience, that is, to embrace the fruits of the spirit, and the rumour of Dauids valiant act, in the ears of Saul, vers. 52. to the end of the 58. which is the end of the chapter. The third portion of holy scripture, written 1. Pet. 8. Epistle. 1. Pet. 3, 8.14. to the end of the 14. verse. contains First, exhortations 1 Exhortations. to embrace the fruits of the spirit, Parts. as unity, loving kindness, pittifulnesse, and courtesy, ve. 8: 9. Secondly, the reasons and grounds 2 Reasons and grounds to force them. to urge these exhortations, as 1. Testimony of scripture, ve. 10.11.12. 2. Ab utili& incolumitate: Who is it that shall harm you, if you follow that which is good, ve. 13. 3. Ab anticipatione, Gods people may allege, that they may do well, and yet be punished for it. The answer to this objection is consolataria: fear not their fear, neither be troubled. For blessed are ye, if ye suffer for righteousness sake. ve. 14. As in the former gospel our Lord Iesus taught us, gospel. Luke. 5.1 ad 11. Coherence of this gospel with the former that charity must begin at ourselves, taking heed of that dangerous sin of hypocrisy, either in our reproving& censuring of others, or in any other Christian duties: and that from ourselves this charity must proceed unto others, and be practised in our mercifulness generally and specially: so in this scripture, comprised Luk. 5.1. to the end of the 11. ve. Christ our Lord after his wonted maner, proceedeth in causing the streams and floods of his favour and mercifulness to flow over the people that came to hear him. Parts. And he calleth Apostles( such as he will appoint to teach them) whom he calleth Men-catchers, or fishers of men, a far better occupation then the Fish-catchers, or Fish-mongers trades, as they are now used. 1 Occasion of the deed. In this holy scripture Saint Luke will haue us to consider in the first place, 2 The deed itself, the occasion of Christs act and deed, this calling of his, which is two-fold, of the people and of the Apostles in the 1.2.3. verses. God practiseth true love in calling his Apostles, &c. Secondly, the act and dead itself in the other 8. verses: Parts of the occasion. The occasion of the deed hath these branches belonging to it. 1. Circumstances of the time, persons, and place. ve. 1. 2. Christs three-fold preparing of himself to that dead, as taking occasion thereof, to wit 1. By his espying and seeing the two ships, 2. By his entrance into one of them. 3. By his commanding of Simon Peter to thrust a little from the shore, that he might teach the people out of the ship, vers. 3, The act& dead of Christs calling the Apostles is twofold, Our Lords two-fold calling, which is his deed observed by S. Luke for the second part of this parcel of Scripture, is either, 1. general, in his drawing of men in general, to the fellowship of the Church, and society of the faithful, as in the latter end of the 3. verse: And he sate down and taught the people out of the ship. Or 2. special, in calling of Peter, james, and John to the office of the Apostleship, wherein Luke respects, 1. Christs constant calling of the Apostles. Or 2. The efficacy thereof, and obedience of the Apostles unto this calling: for when they had brought their ships to land, they forsook all and followed him, vers. 11. Christs constant calling is set forth, Confirmation of Christs calling the Apostles, 1. In a miraculous type and figure of the taking that multitude of fishes, thereby confirming his doctrine, from the 4. verse to the end of the first two clauses of the 10. verse. 2. In that which answereth the type, to wit, the form and substance of the calling itself, expressed in these words: fear not, from hence forth thou shalt catch men, in the rest of the tenth verse. God punished sin in david his beloved. The sixth sunday after Trinity. GOd is not a God that loveth wickedness of the ungodly, godly, neither shall any evil dwell with him. sum of the two first Lessons Psal. 5.4. he will punish sin and unrighteousness in david( though he were his deere child:) much more the iniquity of Saul, an hypocrite& reprobate, going on still in his malicious wickedness. These truths are confirmed by examples out of the two first Lessons taken out of the old Testament. sum of the Epistle and gospel, And forasmuch as sin may not be continued in, that grace may abound: therefore are wee exhorted to the death and detestation of sin, and to the life of righteousness, by S. Paul in the Epistle: and we are told what this holinesse and righteousness is wherein wee must walk in our way to the kingdom of God, by our saviour in the gospel. In the first of the 4. scriptures chosen for this day, written 2. ●am. 12. the holy Ghost doth, Mor. Prayer. 1 Less, 1 Sam, 12 First show unto us how the Prophet Nathan is sent to king david 1 Nathan is sent to awaken david to reprove him for his sins, Parts. to urge him to the true acknowledging of them, and repentance for them, and to pronounce Gods intended punishments for those sins which he had committed, ve. 1. ad 14. In the second part of the chapter the text tells us how God humbled david by punishing that child with sickness 2 david is humbled by the childs sickness which was conceived in adultery, ve. 15. ad 23. In the third, that God shewed his favourable countenance unto david. 3 God is favourable unto david. 1. In giuing him Salomon of her that was the wife of uriah. 2. In his victory against Rabbah a chief city of the Ammonites in his utter conquest and subduing of them ve. 24. ad 31. the end of the chapter. eve. Prayer. 1 less, 2, Sam, 21 Scope of the chapter. The second scripture for this day, which is the first lesson for evening prayer, Sauls sin is avenged after his death, 2. Sam. 21. chap. makes relation of Gods executing his fore-denounced judgements vpon malicious wicked men, Parts. and of his loving mercy and favour to david, and his seruants. In the first part of the chapter may appear how God punished Sauls sin of killing the Gibeonites, by three yeares famine in Dauids daies: 1 God punisheth Sauls sin in Dauids daies and what course david took that the Gibeonites might bee avenged of Sauls bloody house: which being effected, God was then appeased with the land, vers. 1. ad 14. 2 Dauids manifold victories. In the second parr of the chapter is recorded what victories God gave unto david against the wicked Philistines by the hands of Dauids worthy Captaines, ver. 15. to the end of the 22. the end of the chapter. The third selected portion of Scripture, Rom. 6.3. to the end of the 12. Epistle. Rom. 6.3. ad 12. verse, doth, 1. Doctrine. First propounds a general doctrine concerning the mortification and vivification of all the children of God, ver. 3. Secondly, the several uses of this doctrine 2 several uses of this doctrine are made and applied to Gods people, veese 14. to the end of the 11. Thirdly, a dehortation from delighting in sin, 3 Dehortation from delighting in sin. and unrighteousness, and obeying it, is derived from the former doctrine and application thereof: Let not sin therefore reign in your mortal bodies, that ye should obey it in the lusts thereof, vers. 12. In the fourth Scripture chosen out for the gospel of this day, Matthew. 5.20, to the end of the 26. gospel. Math. 5.20. ad 26. verse, we may learn thus much principally: Principal scope of the text, and coherence hereof with the former Gospel, That after our Lord had called his people by the preaching of the word,& of the gospel, and more specially called his Apostles by a singular, and more excellent kind of calling, to the office of preaching that holy word of righteousness: he now therefore doth exhort both teachers and scholars unto a principal duty, which they ought to perform. righteousness commended and commanded to Gods people. Being one of the first of the fundamental and cardinal virtues which comprehends all others, which he commends unto all, and from whence many other singular and worthy effects do spring and arise: yea, and wherein all other virtues and graces whatsoever, must bee accomplished and performed. It is the virtuous grace and gift of righteousness whereof our saviour makes mention in that most heavenly Sermon, preached vpon an earthly mountain. In this portion of Scripture wee may behold Parts of the text, 1. The dostrine 1 Doctrine. of our saviour: or 2. The dehortation 2 Dehortation, which he urgeth and draweth from that peremptory doctrine. 3. The use and application 3 use and application. of both. In the doctrine respect, 1. either the proposition propounding it, 2. or the reason confirming it. Parts of the doctrine, The proposition 1 Proposition, is: Except your righteousness exceed the righteousness of the Scribes& pharisees, 2 Reason, or( as one paraphrasically reads it) Except you do in righteousness exceed the Scribes& pharisees, ye shal not enter into the kingdom of heaven, ve. 20. This proposition of righteousness, Scribes& pharisees knew not true righteousness, Christ gave the true definition of it, our righteous saviour proveth, 1. by showing their mistaking of righteousness by the unrighteous and false interpretation of the 6.& 7. commandements, by the Scrtbes and pharisees, 2. by yielding his own most righteous, true, internal, and spiritual exposition of them. Wherein our Lord makes a difference between pharisaical righteousness, consisting in outward act, as vers. 21. The difference is shewed by examples and rules, and that most true, and unfeigned righteousness of the 6. commandement: for the performance whereof he requireth those that bee his, to avoid 1. Anger, the cause of murder in heart, 2. Contempt of our brother in deeds. 3. Railing, and reproaching in words by evil speeches, which two last are the effects of anger, the grounds of murder, if not murder itself, ve. 22. Hypocrites and ●harisies do always mistake true righteousness. The use and application of this doctrine thus plainly proved, is delivered, Application delivered 1. In an exhortation 1 In an exhortation. to unity, brotherly love, and reconciling of ourselves to our offended brother, vers. 23.24. If then thou bring thy gift to the Altar, &c. as if he had said: Thou canst not offer thy gift, that is, perform any sacrifice, or service to God, till thou be reconciled to thine offended brother. Secondly, the use hereof is delivered by a doubling of this exhortation 2 In the doub king of this exhortation, of agreeing with our adversary quickly,( making no delays:) which friendly exhortation, and good counsel for friendly concord and agreement, is drawn from that good and benefit which the offender shall get and reap in avoiding the danger of further contention: 4 Dangers avoided by harkening unto the exhortation to wit, 1. Censuring by the judge, 2. To be committed to the Officer, 3. To be imprisoned, 4. never to go out of the said danger, ve. 25.26. The seventh sunday after Trinity. Coherence of these with the former. THE Fathers of our Church intending to continue our medication and contemplation of the former precedent doctrines, concerning our forsaking of sin, and betaking ourselves to righteousness, do now in the two first Scriptures, which are chosen out of the old Testament, sum of the 2 first Lessons, confirm unto us the iustice, truth, and faithfulness of Gods promises. That albeit God punished Dauids offences with the rod, and his sin with scourges, yet his mercies did he not take quiter away from him, as he did from Saul. For which cause david is thankful unto God for his manifold mercies, in delivering him out of all his miseries, chiefly out of his enemies hands, and namely from Saul. And he is sorrowful that he offended God in numbering the people: david rejoiceth for Gods deliverances. and therefore prayeth that his people might be delivered from that plague of pestilence, which was a punishment unto him for his trusting in the multitude of his people& not altogether depending vpon Gods all-sufficient power and particular providence. The first of the two out of the new Testament contains a most golden exhortation of S. Paul( though he saith, sum of the Epistle, he speaks grossly) unto a resolute yielding up and duoting ourselves from sin unto obedience, from uncleanness and iniquity to righteousness and holinesse. The fourth and last for this day, sum of the gospel. sheweth that though we many times may be at the brink of despair and in penury of the food of our souls and bodies, and all this punishment comes vpon us for our fullness and ouerfulnesse of the sins of our souls and bodies, yet is our God most merciful unto us in Iesus Christ. And therefore he will teach us here to depend vpon his gracious providence, who can and will, hath, and doth continually provide every way for vs. The first text of Scripture, written 2. Sam, 22. Mor. Prayer. 1 Less. 2. Sam. 22 containeth, First, the circumstances of the time and occasion of Dauids making and singing of this song, Parts. 1 Circumstances of the song. being the preface and entrance into it. ver. 1. Secondly, the song itself, 2 The song itself. in all the rest of the verses, In the song we may hear and see First, what he singeth. 1 What he sings, ve. 2.3.4. Parts of the song, Secondly, why he sings 2 Why he sings this song, to wit, 1 Because God had delivered him out of distresses and grievous troubles: which he sheweth from the beginning of the 5. ver. to the end of the 28. 2 Because after these deliverances God vouchsafed him a greater favour, to be a victorious conqueror: which he sets down from the beginning of the 29. to the end of the 46. verse. 3 Why God did thus much for david, Thirdly, the Prophet doth show in the closing up of his song, the end why God did all this for david, david is humbled in the sight of his sins. even for the glory of his name, that he might, now, as he hath, and will always appear to be the living and loving God above all, blessed for ever: and therefore he praiseth him more particularly and with greater zeal. ver. 47. to the end of the 51. the end of the chapter. eve. Prayer. 1 Lef, 2. Sam. 24 The second Scripture for this day is written, 2. Samuel 24: showing, Parts. First, how God for the punishment of the Israelites moved their King against them to number the people, 1 God moved david to number the people for the punishment of their iniquities. and therfore david commanded joab to do it, v. 1. to the end of the 9. In the second place how david is exceedingly grieved for this sin. 2 Dauids sorrow for this sin, ver. 10. In the third, how God in mercy punished him, in that God suffered him to choose one of the three punishments which the Lord by Gad the Seer and Prophet had set down unto him, 3 God in mercy punished him in giuing him free choice of his punishment, ver. 11. to the end of the 16. In the fourth place, how david acknowledgeth his sin to the angel,& prayeth to God for the peoples deliverance from the pestilence. ver. 17. 5 david confesseth his sin to the angel, In the fift how the Prophet Gad appointed david to rear an Al●●●& to sacrifice unto the Lord, whereupon the Lords wrath was appeased towards the land, and the plague ceased from Israel, 5 He is commanded to rear an Altar, ver. 18. to the end of the 25. which is the end of the chapter. Epistle Rom. 6.19. to the end In third Scripture, Rom. 6.19. to the end of the chapter, the Apostle Paul. Parts. First, frameth his most plain exhortation, whereto he maketh a preface, 1 Exhortation verse 19. 2 Grounds of it by three reasons. Secondly, he sets down the ground of his exhortation, 1 By a reason drawn a contrarijs or disparatis and the use of this reason and argument. ver. 20.21.22. 2 Is drawn ab incommodo or á periculo, for the wages of sin is death, Christs care& providence over the concrite which depend vpon him 3 Ab utili, but the gift of God is eternal life through Iesus Christ our Lord, verse twentieth three, to the end of the chapter. The fourth Scripture for this day, is out of the gospel written mark 8.1. to the end of the 9. gospel Mar. 8.1. ad 9: A Scripture like this for the 25. sunday after Trinity. a like whereunto is chosen also, though out of another evangelist, for the 2.5. sunday after Trinity. In which portion of Scripture wee may see, that as our Lord Iesus Christ did in the former teach his Disciples and the people a perfect rule of righteousness, for the maintenance and increase of love and charity among them; Coherenece of this with the former Gospel, Scope of this gospel. so in this he will persuade them to depend vpon his godly and fatherly providence, who is both able and willing to supply all their wants. He will show himself careful to provide all such things which belong to this present life, and to that which is to come. Parts of the text. He will give them sufficient, neither too much, nor too little, that they may not steal and so take his name in vain. This text containeth two general heads, First, Christs preparation to the miracle 1 Christs preparation to the miracle. ( whereby he confirms this providence, from the first verse to the end of the seventh. Secondly, the doing of the miracle 2 The doing of the miracle. itself, which confirmeth his doctrine, and the faith of his people, in the eighth and ninth verses. In our Lords preparation to the miracle Saint mark notes Parts of the preparation. First, the occasion which Christ took, by reason, 1 Occasion which is twofold. 1 Of the time of their need and penury, when they had nothing to eat. 2 Of the estate of the people, being in multitude many, Iesus called his Disciples. ver. 1. Secondly, 2 Christs de— liberation which is twofold. Saint mark observes our saviour Christ his deliberating 1 With his Disciples for the trial of their faith, verse 2.3.4. 2 With himself, Christ feeds the body, as well as the soul. wherein he sets down the course that he will take( like a good master of the house) 1 enquiring what provision of victuals they had, verse fifte. 2 In preparing and making ready the dinner: which preparation consisteth, 1. In commanding the people to sit down on the ground 2 In causing the meate to be made ready, to wit, 1 Of the seven loaves, which loaves were prepared, 1 By giuing thanks, viz. blessing them 2 By his breaking them. 3 By his causing the Disciples to fet the loaves before the people ver. 6. Of the fishes which are also prepared and made ready. 1 By Christs blessing them: that is, giuing thanks, 2 By the Apostles distributing of them. ver. 7. Parts of the working of the miracle, The second general part of this Scripture is the working of the miracle, which bee compared with former circumstances, as this, First, they haue but seven loaves: Secondly, the people are in the wilderness Thirdly, they haue but a few fishes, The dead is proportionable to the three former circumstances, The act of the miracle answereth these three circumstances. 1 The people eat and were sufficed. 2 There are seven baskets of fragments taken up. ver. 8. 3 They which eat and were sufficed were four thousand. All which our Lord sent away as witnesses of this miracle confirming the doctrine which he taught,& strengthening their weak faith. ver. 9. The eighth sunday after Trinity. Coherence of these 4 with the former, THe Lord our God( as hath been shewed before) doth charge Kings and people with obedience, and punisheth them for their disobedience to his commandements. Gods plagues vpon Tyrants& false Prophets. Now in these four Scriptures we haue examples of Gods punishment vpon a Tyrannicall King and vpon disobedient, deceitful and false Prophets: sum of these four. as also his loving mercy in the preservation, protection and providence, towards and over the true& faithful Prophets, shepherds and flocks of God. Wherefore a portion of Scripture is also chosen out for the Epistle, suitable to these examples, in the old Testament, and caveat of Christ in the new, wherein we are exhorted to bring forth the good fruits of the Spirit, as good trees, and good hearted people( for we are debtors unto the Spirit, debtors unto God) not to live after the flesh: for that is a life here which causeth death and destruction hereafter. In the first of the four Scriptures for this Lords day( being 1. King 13. Mor. prayer. 1 Less. 1. Kin. 13. ) these points are principally delivered. Parts. First how the Prophet that came from judah, cried out against Ieroboams Idolatry at Bethel, ver. 1. 1 The Prophets reproving of Iereboams idolatry. to the end of the third. Secondly, how the King is punished both for his wicked dead of stretching out his hand, 2 The Kings punishment for his boldness& tyranny. and his tyrannous commandement, Lay hold on him: but by the Prophets prayer to God, his hand is restored to the former estate, ver. 4. to the end of the 6. Thi●dly, how the Prophet, 3 The Prophet is seduced though he vowed the contrary though he denied to dine wi●h the King, or to take a reward of him, was nevertheless seduced by an old false Prophet at Bethel to eat bread in that Prophets house, verse seventh to the end of the nineteenth. Fourthly, 4 God iudgeth the dissembling Prophet for his wickedness. how the dissembling Prophet receiveth his doom from the Lord by the mouth of the Prophet which brought him back again, and of the effect of this sentence, by the lion which met him and slay him, albeit his carcase was vneaten,& afterward fetched and butted by the old Prophet, ver. 20. to the end of the 32. Gods comforts and care of true and faithful Prophets, 5 jeroboam is rather worse then better for these examples of Gods iudgments Lastly, how jeroboam made no use of any of these punishments which lighted vpon himself and others, but turned again, making of the lowest of the people Priests of the high places: all that would( tag and rag) might consecrate themselves, Which sin was the cause of the utter subversion of Ieroboams house, ver. 33. to the end of the 34. which is the end of the chapter. eve. Prayer. 1 Less. 1. Kin. 17 Scope of the chapter, The second of the Scriptures of the old Testament. 1. Kings 17. contains a memorable and miraculous example of Gods favour and special preservation of his true Prophet Elias in the yeares of the famine. Parts. In the first part of the chapter Eliah dischargeth his duty unto Ahab in foretelling him of the famine to come. 1 Eliah tells Ahab of the famine that was coming. ver. 1. 2 God makes the ravens to be caters for Eliah at Cherith. In the second part the text relates how God appointed the ravens to bring him bread& flesh morning and evening, at the river Cherith, ver. 2. ad 6. In the third part how Eliah was provided for by the widow of Zarepthah, through Gods miraculous blessing, when the former means failed him, and that the river of Cherith was dried up, 3 The widow furnisheth Eliah of victuals though Cheriah was dried up. verse seventh to the end of the sixeteeenth. Lastly, how, for the further confirmation of the widows faith, Eliah by the power of the Lord did miraculously raise up the widows son, 4 The widdows faith is confirmed by a miracle wrought vpon her son. ver. 17. to the end of the 24. the end of the chapter. In the third chapter for the day, which is the Epistle written, Epistle Rom. 8.12, ad 17 sum of the text, Rom. 8.12. to the end of the 17. vers. our Apostle will manifest unto us who are the true sons of God, either being in the estate of Kings, Prophets, or people, who are good trees( as Christ speaketh in the gospel) and who bee corrupt trees, which must be hewn down and cast into the fire. The Apostle Parts. First propounds a most true and peremptory concluding exhortation, Exhortation to walk spiritually. out of the premises, 1 A thesis or conclusion exhortatory, chiefly out of the verse preceding, being the eleventh, his conclusion is, Therefore brethren we are debtors, not to the flesh, to live after the flesh. v. 12. Secondly, he doth establish this proposition, with most firm and infallible arguments. 2 A confirmation hereof by argument drawn The first is drawn a disparatis, 1 A disparatis, If ye live after the flesh ye shall die: but if you mortify the deeds of the body by the spirit, ye shall live. ver. 13. The second is drawn ab effecto triplici, 2 Ab effecto triplici. First, to be lead by the Spirit of God, is to be the Son of God, is an effect thereof, For as many as are lead by the Spirit of God, &c. ver. 14. 2 An effect of being the son of God by Adoption, is not the spirit of bondage to fear again( as when we were slaves to sin) but a spirt of boldness, love, and liberty, whereby we cry Abba father. ver. 15. 3 An other effect of the Spirit, is testimony to our spirits that we are the children of God. ver. 16. The third and last argument, 3 Argument a fine set down in form of a sorites, whereof there be 6 steps which is hypothetically set down, which is, a fine, the reward propounded, our inheritance. And this reason is set down in the form of a most sweet and comfortable Sorites or Gradation, consisting of six stairs or steps, 1. If we be children, 2. we are also heires, 3. even the heires of God, 4. heires annexed with Christ, 5. if so be that we suffer with him, 6. that we may also be glorified with him. The fourth Scripture, Math. 7.15. ad 21. gospel Mat. v. 15. ad 21 general scope of the text. chosen for this day, is a notable steele-glasse, wherein popish recusants, recusant sectaries, all schismatics, heretics, time-seruers and hypocrites, of what estate and condition soever, either of the Magistrates, Ministers, or people,& all workers of iniquity whatsoever, may view& behold themselves within& without. Our Lord Iesus Christ, Coherence of this gospel with the former. who in the former Gospel fed the people with food corporally, to teach men to depend vpon him only; doth in this gospel instruct them in their souls spiritually, that they may know, how to try the spirits, that is, how and by whom their souls are fed aright, A perfect looking glass for al Recusants, Temporizers, &c. with heavenly food and spiritual: for by painting and describing the false Prophets he points at the true. Parts. Of this part of our Lords Sermon vpon the mount there be two discourses. Two kind of discourses, Parts of the general discourse. 1 A general, 2 A special. Of the general there be two chief parts, In the first he adviseth both teachers and learners to beware of false Prophets, false teachers, Reasons drawn and used to prove and urge the caveat, In the second he yields reasons for this caveat, which are drawn. 1 From an outward adjunct attending vpon them, to wit a rough garment wherewith they would deceive, an outward cover of sheeps clothing, that is their deceit. 2 From an effect or exegetical reason proceeding from the former, the end of the first& worse then the first, to wit, their cruelty in their murder, and that of the worse kind, inward and yet violent murder, inwardly they are ravening wolves. ver. 15. This proves their deceitful hypocrisy, and in the end their shameless villainy, to begin( as Paul Rom. 7.11. speaketh of sin) first with deceit, and secondly with cruelty and slaughter. sum& scope of the special discourse, Marks& notes of false prophets. In our Lords special discourse and description he sets down the true notes and marks whereby to know false Prophets, that honest men( which are soonest beguiled) might not be beguiled by them, The first mark is their actions, which Christ here calls by the name of fruits, The first badge of a false Prophet. and so begins his Allegory, by their fruits shall ye know them. Those deeds or fruits, and works of false Prophets are manifested by a similitude taken from trees, Illustration of their deeds by a similitude, which being of one species, do not degenerate, or bring forth fruits of an other species. The Protasis Protasis. or simile is, Do men gather grapes of thorns, or figs of thistles. A true steele-glasse for false Prophets, &c. ver. 16. As if he should say, look for no pleasant or commfortable grapes, from sour, pricking, tearing, and bloody thorns. The application or assumption of the simile is, Apodosis or appl cation. proofs of this Application, So every good three bringeth forth, &c. ver. 17. The proof of this Apodosis is taken 1 From natural reason of the several natures and qualities of good and bad trees, A good three cannot bring forth evil fruit,& e contrario, ver. 18. 2 Is drawn from the contrary end or effect of a three of contrary nature, every three that brings not forth good fruit is hewn down &c. ver. 19. The conclusion which Christ infereth and repeateth out of the premises, Therefore by their fruits ye shall know them, Conclusion vpon the premises ver. 20. The second badge and note of a false& murdering Prophet is his faire tongue: The second mark of a false Prophet is to brag of good words and of their good deeds, For the hypocrites and false Prophets will afford good words unto God himself, much more unto man. First, they will not blushy to say what they haue spoken, and in what manner they haue spoken, in thy name prophesied. Secondly, they will not be ashamed to say what deeds they haue done, and in what manner they haue done them, in thy name cast out divels, &c. Whereupon saith he( whose eyes are as a flamme of fire) Lord, Lord, shall be in their mouths. But not every one, Christs censure vpon their words and deeds and his condemnation of both. that is such that saith, Lord, Lord, shall enter, &c. v. 21. For as Christ will profess unto them, that he never knew them, that is, acknowledged them for his Prophets, because they did not the will of his Father. So this shall be a reward of their service continually, attending vpon them that haue used such double diligence, to wit, condemnation itself, a deprivation of entrance into the kingdom of heaven, as in the latter end of the 21 verse. The ninth sunday after Trinity. Example of the good Prophet Eliah, badly handled by a wicked King and his wife. sum of the two first Lessons THe four Scriptures culled out for our liturgy and service of God for this day, do afford us, first most pregnant examples on the right hand, of a godly Prophet, and good magistrate: without any deceit or tyranny, most truly and faithfully discharging their duties, secondly, the other on the left hand, of an ungodly King and queen against their consciences persecuting Gods Prophet, both which appear in the chapters out of the old Testament: again the other two portions do make use of examples, Drift and purpose of the Epistle and gospel. both of these, and of other unlike these, that men should take heed of sinning against their consciences, with a doctrine and eaueat given by our saviour, how to make good use of all Gods gifts: yea, of a bad example, to wit, of the unjust steward, which abused the gifts of God. In the first of the chapters appointed for morning prayer, 1. Kings 18. Mor. prayer. 1. less. 1. Kin. 18 these things are chiefly to be considered of. Parts. First, how in the third year of the famine, Eliah at Gods commandement shewed himself to persecuting Ahab, 1 Eliah exhibiteth himself to Ahab the persecutor. although that good noble Lord Obadiah advised him to the contrary, ver. 1. to the end of the 15. 2 Ahab deals but churlishly with him for his news. Secondly, the text relateth that unkind conference that passed between King Ahab and the Prophet Eliah at their first meeting; and yet Ahab was advised by Eliah to assemble all Israel together, and the 450 Prophets of Baal, ver. 16. to the end of the 20. 3 Eliah made demonstration of a difference between true& false Prophets. In the third part of the chapter the holy Ghost sheweth that God, by his answering by fire, did put a difference between the 450. false Prophets& their idolatrous service,& that one true Prophet Eliah, who performed true service to God, ver. 29. to the end of the 39. God comforteth Eliah. though he fled from Iesabell. Lastly, how Eliah gave commandement, first, 4 What course Eliah took with the false Prophets. concerning the slaying and execution of all Baals Prophets, secondly, that Ahab would prepare himself to go to Izreel before the rain, which the Prophet obtained by his prayer at the hands of God, ver. 40. to the end of the 46. which is the end of the chapter. In the second of the Scriptures 1. Kin. 19. eve. Prayer. 1 less, 1. King. 19 it may appear. First, how Ahab and Iesabell did breath out threatenings against the Prophet Eliah, Parts. for which cause he fled from them into the wilderness, where being at a low ebb, 1 Ahab and Iesabels threatenings caused Eliah to flee. he was suddenly comforted, out of the river of Gods mercies, by an angel which brought him sustenance: In the miraculous strength whereof he traveled 40. daies even unto Horeb. ver. 1. to the end of the 8. Secondly, 2 Gods fitting and preparing of Eliah to proceed in his duty the text makes mention of Gods preparing of Eliah, 1 By conferring with him, 2 By the strange and fearful sights confirming the presence of God. For he prepareth Eliah, 1 For other businesses, as for the anointing of two Kings& a Prophet, Hazael, jehu, and Elisha, so 2 To receive an answer from God concerning his opinion about the fewness of the true worshippers of God in Israel, ver. 9. to the end of the 21. the end of the chapter. The Epistle for this day, which is the third of the holy Scriptures, being a part of 1. Cor. 10. v. 1. to the end of the 13. Epistle 1. Cor. 10.1, ad 13. Scope of the Epistle. calleth to our remembrance very many things which God did to his people the Israelites, both in hi● mercy and love, Parts. in his Iustice and heavy displeasure. Therefore Saint Paul First, makes relation of the favours which God vouchsafed to the fathers. 1 A relation of Gods favour to some of the fathers. ver. 1. to the 4. Secondly, 2 A relation of his displeasure to others. he speaks of Gods anger kindled against some of these, whom he so favoured. ver. 5. 3 The use that Gods Church is to make of both. The old Iewes not to be imitated in these or other sins. Thirdly, Examples of Gods iustice, &c he shows what use the Corinthians and all other the members of Gods Church are to make of these and the like examples, to wit, not to follow or imitate them, or any of them in any sin whatsoever, ver. 6. Of which sins and their punishments he recapitulates and nameth some, as 1 concupiscence or lusting after evil things. ver. 6. 2 Idolatry, ver. 7. 3 Fornication, ver. 8. 4 Tempting of Christ, ver. 9. 5 Murmuring ver. 10 4 A second use of the former examples. Fourthly, Saint Paul repeats the former use of examples, and addeth a second thereunto, to wit, our admonition. They were written to admonish us, that live in these daies, 5 His conclusion& infernce w●●●h is tw●-fold, vpon whom the ends of the world are eome, verse ●1. Fiftly, he concludeth hereupon, and infereth 1 Exhortation 1 An exhortation to perseverance and constancy ve. 12. 2 Consolation 2 And affordeth us a most singular chain of consolation in tentation, in affliction, in punishments, and whatsoever adversities. There hath no tentation taken you, but such as appertaineth to man, and God is faithful which will not suffer, &c. but will even give the issue with the tentation, that ye may bee able to bear it. ver. 13. The last of the four Scriptures for this day, is written Luke 16.1. to the end of the 9. gospel. Luke. 16.1 ad 9. Drift& chief purpose of this text. the sum whereof is this. Because Gods people ought to haue a godly and honest care, as in obtaining and providing, so in like manner for the dispensing, disposing of, and employing of such graces, gifts, and worldly blessings as God hath betrusted them withall: Therefore our Lord Iesus, by whom and from whom, wee haue all gifts graces and benefits of the soul, mind, body, and of the goods( which some call bona fortunae) will in this portion of Scripture teach his schollers, Christ teaches men how to use graces, gifts,& benefits, how to be good husbands, how to bestow that which he hath given or rather lent them, with wisdom and discretion, with liberality and cheerfulness which the unjust steward mentioned in Christs parable doth here, and which the ill husbands mentioned in the other examples did not in their times and places observe else where. Coheren●●e of this gospel with the former. Our former gospel taught us to know a true Prophet from a false, of whom we must beware and take heed. This teacheth us to try ourselves, Parts of the text, Parable Application, Parts of the parable. whether we be good stewards or bad, just, or unjust. This our Lord doth in a parable in the eight first verses of the chapter, and in the application of this parable, in the 9. In the parable we may respect First, the persons doing and suffering, Secondly, the things done and suffered, Thirdly, the issue and end of both, The persons are either agent, or patient, the giver and the receiver, the creditor and the debtor, Persons two-fold. the Lord and his steward. The which because they do both of them reciprocally concur together( the one for his small profit) in the first seven verses, must therefore coniunctim& not diuisim be handled and spoken of together, The end of both, and the conclusion of the similitude is this: The Lord the giver, and the most free lender, The end and issue of the things and persons. is now become the patient, and yet commends the bad and unjust agent( who was to be cassiered) He is commended for his providence and wisdom, for frustra sapuisset si sibi non saperet. He sets down this as a maxim amongst his children( to the shane of us all, whether we be great or little) wherefore the children of this world, are wiser in their generation, &c. verse 8. An application of the persons, Application of all three. the things and the issue of both is made with an exhortation, accommodated and fitted unto the parable. And I say unto you, make you friends with the riches of iniquity, that when you shall want, they may receive you into everlasting habitations. ver. 9. The tenth sunday after Trinity. sum of the 2 first Lessons, with the reason and choice of al four Scriptures THat the sins committed wilfully and obstinately, by wicked people and persecuting rulers, might appear out of measure sinful: and therefore to be abhorred and detested of Gods people,& the judgements imminent for such iniquities prevented: the fathers of the Church do proceed in the history of this wicked King Ahab, and of his malicious wicked wife Iesabell, killing Naboth unjustly, and showing the envy of their hearts in speaking of the good Prophet Michaiah slanderously. sum of the Epistle and gospel, unto these two chapters of the old Testament they attexe two of the new. In the first whereof S. Paul in the enumeration of Gods favour towards the Corinthians in special, and the Church in general, first to call them from idolatry, and secondly to bestow vpon them the several graces and gifts of the spirit, draws on Gods people from contention to concord, and the performance of the several& mutual duties of love. In the second our blessed saviour Christ, that spiritual King and Prophet entering into jerusalem, bewaileth the city and people by reason of their crying& obstinate sins: foretelling also their ruin, for their contempt of their true Messiah, and purging the material temple from such as did grossy profane it, and withall shows the right use of it. In the first of the Scriptures set out for this day, written 1. Kings 21. Mor. Prayer. 1 less. 1 Kings 21 Parts of the chapter. mention is made of these incidents following, 1 Ahabs ill disposition vpon his covetous affection. The first is of King Ahabs splenetic disposition and cankered sullen stomach in refusing his meat, because poor Naboth refused to sel or exchange his land with him, ver. 1. to the 6. Ahah& Iesabell proceed in persecuting,& so doth Eliah in reproving. Secondly, 2 Iesabels devilish practise to obtain Naboths vineyard, her nose being as long as her husbands. how Iesabell his wife, which was more then half master, did practise deuilshly by the Nobles& Elders( whom she had at command) to obtain this vineyard of Naboth by hook or by crooke, and to give her husband the possession of it, ver. 7. to the 16. The third occurrent is, Gods sending of his Prophet Eliah to reprove Ahab and Iesabell, 3 Eliahs reproof of them both and denouncing Gods judgements against them. and to denounce Gods judgements against them, for this and their other wickedness ver. 17. to the end of the 26. The last is Ahabs humbling of himself after the Prophets threatening of G●ds judgements, 4 Ahabs humbling himself. and of Gods acceptation of Ahabs humiliation. ver. 27. ad 29. the end of the chapter. In the second Scripture written, 1. Kings 22. eve. Prayer. 1 less. 1. King. 22 are these things recorded, First, how before the battle fought by the King of judah and the King of Israel, against the King of Syria, 1 The 400 false Prophets do encourage the two Kings to fight. the King of Israel had hope and encouragement of the victory by 400 Prophets. ver. 1. to the 12: Secondly, how Michaiah( of whom Ahab pronounced saying, I hate him, 2 Michaiah makes answer to Ahab without flattery for he doth not prophesy good unto me but evil) is sent for. Who flatters not Ahab but tells him truly what will be his success in the battle. ver. 13. to the end of the 23. Thirdly, how Michaiah prophecies against Zidkijah, 3 Michaiahs prophesy against swaggering Zidkijah, which smote him on the cheek, and demanded of him in envy, When went the spirit of the Lord from me to speak to thee, ver. 24.25. Fourthly, 4 Michaiahs imprisonment, how Ahab rewarded Michaiah with imprisonment for his labour. ver. 26.27.28. The fift is a record of the battle& success thereof, 5 A record o Ahabs ill success in the battle. fought by Ahab and jehoshaphat against the King of Aram. ve. 29. to the end of the 40. In th sixth place there is a record of Iehoshaphats reign& his acts. ver. 41. to the 50. 6 The time of Iehoshaphats reign. In the seventh place there is a memorial of the short reign of Ahaziah Ahabs son( which was but two yeares) and of his wicked acts, 7 The short time of the reign of Ahaziah Ahabs son. ver. 51.52.53. Exhortation to the Church, &c. which is the end of the chapter and the end of the book. The blessed Apostle S. Paul in the apportionated Epistle 1. Cor. 12.1. to the end of the 11. Epistle 1. Cor. 12.1. ad 11. verse. 1 The Corinthians former estate is remembered, First, rubs the Corinthians memories with their former estate of gentilism and idolatry, withall assuring them of Gods favour, in converting them, and giuing them the holy Ghost, whereby they make a sound profession of faith, in acknowledging God in Christ Iesus, verse first, second third. 2 A propounding of the original of the diversity of gifts administrations and operations. Secondly, he propoundeth the original cause efficient& the ground of the diversities of all gifts, administrations& operations, ver. 4.5.6. Thirdly, that the edification, profiting and doing good in the Church is the end why the manifestation of the spirit is given. ver. 7. 3 Edification is the end why the manifestation of the spirit is given, Fourthly, this he proveth by instanting of nine several gifts and graces, to wit; Two in the eight verse, Two in the ninth verse and 4 A proof hereof by the instance of nine several gifts& graces. How this gospel depends vpon the Epistle and the other two Scriptures. five in the tenth verse Whereupon he infers that in the conclusion, which he assumed in the proposition, to wit, that the self same spirit works all these things, distributing to every man severally as he will. ver. 11. Now because examples do make doctrines very plain( as hath been said heretofore)& sith they are most palpable demonstrations of the truth of probabilities: Therefore Christ our arch-teacher,( a greater for wisdom then Salomon) will in this portion of Scripture, Luke 19.41, gospel Luk. 19.41. ad 48 show unto us a woeful, sum A lively example of unthrifty jerusalem and her punishment but yet a lively example, of that prodigal, unthrifty, careless, unjust, unwise,& unthankful steward of Gods gifts and graces, that city& people of jerusalem:& how dearly they bought the mis-spending of those gracious gifts and favours of the Lord. jerusalem a prodigal child pitied before her destruction. In this text S. Luke relates, Parts and general analyse. First, either what this king our Lord Iesus did, 1 What Christ did. and that in the first 6. verses. and part of the 7. of this text. Secondly, or what the Iewes did, 2 What the Iewes did. as in the rest of the 47. verse, and in the 48. Those things which Christ did, Circumstances of the things that Christ did were 1. Either at his entrance into the city, unto the end of the 44. verse. 2. Or what he did at his being in the city, ve. 45.46. At his entrance into the city, or drawing nigh the city jerusalem, S. Luke tells us, What things he did at his entrance into ihe city. 1. That he beholded it, he viewed and surveyed it, 2. He relateth what maner of survey it was, to wit, a compassionate view, he wept for it. ve. 41. 3. He sets down the reason of this compassionate view, which Christ himself First doth deliver in a most passionate speech: Reasons why Christ viewed jerusalem with such compassion. O if thou hadst known at the least in this thy day, those things which belong unto thy peace. And Secondly, our Lord tells the Iewes of the cause of their carelessness, and the issue thereof, to wit. 1. Want of foresight,& preventing of Gods judgements: Effect of Ierusalems carelessness. But now are they hide from thine eyes. ve. 42. 2. That the issue hereof is Gods imminent iudgement, as necessary following this their heedlessness: For the dayes shall come vpon thee, that thine enemies, &c. ve. 43. and shall make thee even with the ground, ve. 44. 3. Our Lord sets down the cause of this certain iudgement, and future inevitable desolation, for that they knew not the time of their visitation, as in the end of the 44. verse. Christ being in the city, Christ visits the Church Archiepiscopally, as he did view the city like a King. and in his archiepiscopal visitation, and there beholding the Church as far out of square as the common wealth( the Priests and people now living as the secular Kings, Priests, and people, persecutors of the former times) now deceased. 1 he begins to reform by casting out notorious ●candalizers ipso facto, First he begins to reform by casting the Marchants, Christ visits jerusalem with compassion, before her desolation. ( the crafty Marchants) thereout, ve. 45. Secondly, he warrants his discipline and correction by testimony of Scripture( the best ground of all) It is written, mine house is the house of prayer, 2 he warrants his discipline by scriptum est. ver. 46. Thirdly, our Lord shows, that he had just cause thus to disciplinate them: 3 he shows a cause& an occasion ministered by themselves. But ye haue made it a den of Theeues. ver. 46. Fourthly, when he had swept the Church clean, and whipped out the theeues, then was it a place for the truth to bee taught in, 4 He preacheth in it himself after he had cleansed it. and for the Author of truth to teach in: And he taught daily in the Temple, in the beginning of the 47. verse. Saint Luke sets down Christs entertainment by the Scribes. Notwithstanding all this our Lords compassion, notwithstanding his prophesy of their destruction, his divine and most effectual reformation, S. Luke tells us, 1. How this passionate and compassionate saviour was entertained, to wit, what reaxe and racket the high Priests, Scribes, and Elders of the people played with him, they intending to blow him up, they sought to destroy him. ve. 47. All their mischief was but in vain. Secondly, the evangelist also sheweth how that all which the Iewes imagined, it was but vain, they wanted time to dry their powder, they lacked opportunity: They found not what they might do to him. They found no blots in his life or doctrine, they could pick no holes in his coat( it was without stain) for his life and his doctrine were all one, and agreed together. Reasons hereof 1 He was with out fault. 2 The people followed him. Therefore the people hanged vpon him, when they heard him: Therefore the Rulers could not tax him of sin, verse 48. The eleventh sunday after Trinity. Coherence of these 4 Scriptures with the former. TO the intent that the loathsome sins of couet●usnesse, contempt of Gods word, and tyranny pr●ctised against the Ministers thereof: as also incredulity, pride, and beastly hypocrisy might be shunned and avoyded of all Gods people, Examples of Gods iudgment vpon tyrants, and covetous persons. and the contrary virtues and graces of God, sum of these and the reason of the choice. embraced and followed. There are now for this day also four Scriptures not much differing from the former chosen and selected: Scope of the 2 first lessons. For as God by Eliah denounced judgements against Ahab and jesabel, for their covetousness and cruelty: so before this iudgement was fully executed vpon them both, there is brought in by the way, an example of Gehezi, who for his lying and covetousness, was plagued with leprosy. The two Scriptures out of the new Testament do teach, Scope of the Epistle& gospel that as the gospel and word of God must bee believed in general; so every part and parcel thereof, to wit, Christs resurrection from the dead, and our rising again also. And as this faith is required both in the Corinthians and all other Churches of Christ: so a good fruit and effect of this faith doth God expect at our hands, that is, to pray unto him aright, without pride, hypocrisy, vainglory, or justifying of ourselves, and despising others, without exalting ourselves, and casting down others. In the first Lesson for morning praiecr, 2. Kings. 5. Mor. Prayer. 1 Less. 2 King, 5 the text recordeth, First, Parts. an example of Gods great love and favour vouchsafed unto an heathen, a Syrian, an idolater, 1 An example of Gods love to a Syrian, to ●ause him and others to confess that there is no God in all the world, but in Israel. As 2. of his wrath and iustice poured out, 2 An example of his wrath to the bad seruant of a good Prophet, Parts of the first example, and inflicted vpon the wicked seruant of a godly and righteous Prophet. In the first, which is the story of Naamans cleansing from his leprosy, these things are to bee considered, as the text doth afford them. First the introductions into the cure of this leper. 1 The introduction into the cure of Naaman containing 4. circumstances, 1. The report that Naamans seruant made to him of Elisha the man of God. 2. By the letters of the king of Aram to the king of Israel. 3. By Naamans coming to the Prophet Elisha, Iesabels passport is sealed with Dogs teeth. and standing at his door. 4. By the counsel which his seruants gave him, to be advised of the Prophet, ve. 1. ad 13. 2 The cure itself. The second relation that the text maketh, is of the cure itself, ver. 14. 3 Naamans acknowledging Gods power,& his thankfulness to Elisha. The third is of Naamans acknowledging the power of God, and his thankfulness to Elisha, verse. 15. to the end of the 19. The fourth is Gehezies greediness covered with a gross and shameless lie( concerning his maisters neediness) for which he is of Elisha reproved, 4 Gehezies greediness covered with dissimulation and lying. and in Gods just iudgement by his master with Naamans plague of leprosy punished, ve. 20. ad 27. the end of the chapter. eve. Prayer. 1 Less. 2 Kin. 9. In the first for evening prayer, 2. Kings. 9. the text declareth, Parts general 1. What was done before that base& ignominious death of jesabel the queen mother. ve. 1. to the end of the 29. 2. The maner& accomplishment hereof, when all things were fulfilled for her destruction. Two things done before Iesabels death. 1. The things done before her death were these. 1. How Elisha sent a messenger to anoint jehu, and to deliver a message to jehu for his effecting of the Lords word& comm●●dement, as touching the rooting out of Ahabs house, and Iesabels being eaten up with dogs, ve. 1. ad 10. The second is how the report o● Iehues anointing, and his conspiracy against jehoram being come to Iehorams ear,( because Iehorams messengers returned not) he and Ahaziah met jehu, who after a peremptory parley on Iehues part, were both of them smitten by jehu, and jehoram was slain by him: which jehu with his followers smote Ahaziah also in the field of Naboth the Iesraelite. The accomplishment and performance of Iesabels destruction. ve. 11. ad 29. 2. The holy Ghost recordeth Iesabels destruction and execution, according to the fore-denounced iudgement of God, which was performed at Iehues commandement, verse 30. to the end of the 37. the end of the chapter. Christ ministers antidotes,& cures the leprous in soul, Our Apostle Paul in the third of the selected scriptures, 1. Cor. 15. ad 11. Epistle. 1. Cor. 15, 1, ad 11. ( to urge& enforce the truth of God unto the Corinthians concerning the resurrection from the dead, Scope of the text. which some among them denied) doth First prove this truth by his preaching,& their receiving the gospel, containing principally Christs death, Parts. 1 He proves the resurrection by his preaching the Gospel,& their receiving, his burial and resurrection. ve. 1. ad 4. Secondly, he ●lledgeth testimonies& witnesses to prove his proposition, because in the mouth of two or three witnesses every word, &c. 2 He proves it by testimonies of persons which saw Christ after his resurrection. 1 Testimony, 2 Testimony, 3 Testimony, 4 Testimony, 5 Testimony, 6 Testimony, His testimonies are 6. or rather 500. but of 5. sorts and kindes. 1, He was seen of Cephas, that is, Peter. 2. He was seen of the twelve Disciples together, ve. 5. 3. Of mo then 500. brethren at once. ve. 6. 4. Of james. 5. Of all the Apostles. vers. 7. 6. Of Paul himself, ve, 8.9 10. Thirdly, S. Paul concludes the truth of this proposition: Wherefore, whether it were I, or they, so we preach, and so ye haue believed, therefore it is true, ve. 11. 3 He concludes this point ex praemissis, That portion of Scripture which is appointed for the gospel, is Luk. 18. ve. 10. to the end of the 14. ●●erein, gospel. Luk. 18.10. ad 14 sum& scope of this text. Christ sets down a cure for all diseases, because the state of Gods people and Church is so lamentable, by reason of their sins, and the punishment due to them. Therfore Christ Iesus the true& only physician to cure these leprosies, will show the help and cure for the one, and a prevention or antidote against the other: for Christ that came to heal all our sicknesses and diseases, will, as a good physician, so regard his patients, that he will endeavour both to take away the cause of the malady( be it in the principal parts) and also the symptoms and effects thereof. He will here prescribe a course that the sick soul must take, oppressed and polluted with the uncleanness and leprosy of sin, and fearing a sep●ration from God, Miserere mei Domine, is the best medicine for a sick soul. even his most heavy judgements for the same. Parts general of this text. It i● true, hearty, and earnest prayer unto God, not hypocritical, 1 A difference between unfeigned& feigned prayer. proudly, and arrogantly justifying ourselves. Hereof Christ Iesus in the parable of the pharisee and publican, will, First give a touch. And 2 A Censure of both by our saviour. Particular analyse of the text, Secondly, in few words set down a good censure and commendation of th one, with his dislike and reproof of the other. In this text m●st bee regarded, 1 Occasion of Christs speech First the occasion of Christs speech: He spake this parable unto certain which trusted in themselves, that they were righteous, 2 The speech itself entreating of the two men praying, pharisees thanks giuing without prayer, Pu●licanes true and penitent prayer, publicans behaviour& preparation to prayer Publicans prayer& form therof consisting in 3, chief points, and despised others, ve. 9. The second general is our Lords speech itself, wherein mention is made, 1. O● the pharisees, Lord I thank thee, for he uttered no part of any petition, or prayer, ver. 11.12. 2. Of the publicans Miserere, his humble, hearty, and penitent prayer: Lord bee merciful unto me a sinner. wherein, first the publicans behaviour is recorded by our saviour, as 1. In standing a far off. 2. Not lifting up his eyes. 3. In striking his breast. Secondl● our Lord records the publicans prayer, the form whereof Christ reporteth to consist, 1. In a confession of his sins, 2. In his confidence and trust in Gods mercies. 3. In craving mercy and pardon at Gods hands for for his sins, verse 13. 3 Our Lords censure both of the estate of the Publican& of the pharisee,& the reason which he yields of this censure, The third mention which S. Luke maketh, is our Lords censure both of the publicans and pharisees estate, which censure is two-fold, in that 1. The one departed to his house justified, 2. And not the other, to wit, the pharisee. Of which true censure Christ gives the reason: For every one that exalteth himself, Gods words shall not fail till all be fulfill●d shall be brought low, &c. ve. 14. The twelfth sunday after Trinity. RIght precious in the sight of the Lord is the d●ath of his Saints, and whosoever sheddeth m●ns blood, Coherence of these 2. first lessons with the former going before. by man shal his blood be shed, and that there shall fall to the earth nothing of the word of the Lord, which he spake of the house of Ahab, by the hand, that is the ministry, of his seruant Eliah, the first lesson for Morning prayer this day, doth prove most manifestly. Now although God appointed jehu to be the instrument of his wrath, to see e●ecution done vpon Ahab, sum& scope of these two for this day, vpon his sons, his kindred, and familiars: yet because he regarded not to walk in the law of the Lord God of Israel with all his heart( for he departed not from the sins of jeroboam: therefore the Lord sought for himself Hezekiah a faithful king, who put down the brazen serpent, destroyed idols, and set up the true maner of Gods worship again, as may be seen in the first lesson for evening prayer. Of these and such like examples the Apostle Paul will show the use and sufficiency, not of the law onely, Scope of the Epistle, which was glorious, and what Moses and the Prophets spake was effected: but of the ministration of the Gospel also, of the spirit and salvation, as in our Epistle is to bee seen. Therefore haue the fathers of the Church chosen out a portion of Scripture, answerable to the three former, Scope of the text chosen for the Gospel, and to the precedent Gospel concerning a charitable work of our saviour, a fruitful work of the spirit, performed vpon a man that was diseased in his tongue and ears. That the man might hear Gods word better then he did before: and with his tongue speak more plainly to the praise of God. That the ministry of the gospel might appear to be very perspicuous, no parabalical, unperfect or stammering ministry, as the law was. Mor. prayer. 1 Less. 2. Kin. 10 The first of the scriptures, 2. Kings. 10. jehu is the executioner of Ahabs children, and Baals Priests. is a Chronicle and Register of these principal and remarkable things. Parts. 1 Iehues politic letter to the protectorus of Kings sons, First concerning Iehues policy entreating by letters with the protectors of Ahabs 70. sons to set up the best and fittest of them vpon his fathers throne, a thing which they refused, rather yielding homage to jehu altogether, ve. 1. ad 5. 2 Iehues letter and mandate for the heads of the 70, sons of Ahab, The second is of another letter framed& sent to the great men of the city to this purpose: That they would sand the heads of Ahabs 70. sons unto him with all expedition: which was performed by them accordingly, that Gods iudgement might be fully accomplished vpon Ahabs house, 3 Iehues putting to death the 42 brethren of Ahaziah, ve. 6. to the end of the 11. The third is concerning Iehues putting to death the 42. brethren of Ahaziah. 4 jehu slay and destroyed all which remained to Ahab in Samaria, according to the Lords commandement, ve. 12.13.14. The fourth is Iehues slaying all in Samaria, that remained unto Ahab, till he had utterly destroyed Ahab, and that in the presence of Iehonadab, the son of Rechab whom he took with him to witness▪ and beholded his zeal that he had for the Lord, ve. 15.16.17. 5 jehu destroys all Baals Priests and all the instruments of idolatry, The fifth is of Iehues politic dissembling of a service for Baal, to the end he might destroy all Baals seruants, idols, and vtensiles of that filthy house, ver. 18. to the end of the 28. 6 Gods acceptance of Iehues service in all this business, The sixth is as touching the reckoning that God made of jehu for performing of this service, althoagh otherwise he was not found in the true worship and service of God, verse. 29, 30.31. 7 Gods anger against Israel, and his punishment vpon thē. The seventh is of Gods wrath kindled against Israel, and giuing them over into the hands of Hazael, ve. 32.33. The last is a record as touching the time of Iehues reign, and of his successor and heir jehoahaz, 8 A chronelogy of Iehues reign, ve. 34.35.36. even. prayer. 1, less, 2, Kin, 18 The second of the scriptures which is the first lesson for evening prayer, 2. Kings. 18. recordeth these things following. Parts. 1 The time and maner of Hezekiahs reign. First the time of Hezekiahs reign, the holy and upright manner of his serving God, Hezekiah is Gods instrument to glorify him more then did jehu and government of his kingdom, not having his like among all the Kings of judah, before or after him. ver. 1. ad 8. In the second place the time of Shalmanezers taking of Samaria, and Israels captivity, with the cause thereof, 2 The time of Shalmanazers taking Samaria is recorded. ve. 9. ad 12. In the third, Senacheribs besieging the strong cities of judah. a relation is made of Senacheribs besieging all the strong cities of judah,& of the composition, or ransom that Hezekiah gave to Senacherib, vers. 13, to the end of the 16. In the fourth, 4 Senacheribs blasphemous embassage to Hezekiah. the text makes mention of Senacheribs blasphemous ambassage sent to Hezekiah by the mouth of Rabshakeh,& of the conference between Eliakim& this wicked railer: with the answerlesse answer of the people unto him, and the gouernours report of that blasphemous legacy and ambassage unto their king Hezekiah, ve. 17. to the end of the 37. the end of the chapter. S. Paul in the Epistle for this day, written, 2. Cor. 3.4. to end of the 9. Epistle 2. Cor. 3.4. ad 9. Scope of the text. verse, teacheth to trust in God, and that through Christ, contrary to the blasphemous counsel and message of the king of Assyria, S. Paul teacheth both Ministers of the gospel, and people, to rely vpon God, Parts. who giveth ability and sufficiency to perform an effectual, and spiritual ministry. The text containeth First, a proposition 1 A proposition or Thesis concerning the dignity and excellency of the new Testament, and ministry of the gospel, ve. 4.5, and a part of the 6. Secondly, a confirmation of this proposition, 2 Confirmation of this proposion by three arguments. which is three-fold. The first is taken from the different subject or substance of the law& gospel, the old and new Testament, 1 A diff●rente subiecto legis& Junii. the one being of the letter, the other of the spirit. ver. 6. The next reason is drawn à comparatis, 2 A comparatis. a comparison being made betwixt the ministration of death, and the ministration of life of the spirit. The third reason is also à comparatis, 3 A comparatis Exhortation to trust in God. the comparison being made betveene the glory of the laws ministry, which is the ministration of condemnation, and the glory of the Gospels ministry, which is the ministry of righteousness, vers. 9. The fourth Scripture for this dayes service, which is mark. 7.31. to the end of the 37. gospel Mark. 7.31. ad 37. Scope of the text. vers. yields us an example of the effect of the glorious ministry of the gospel, this spiritual ministration: For every work of charity being a fruit of the spirit; much more must the healing of a man diseased in his tongue and ears be a great work, especially being acted in such a miraculous manner, by the greatest, and most charitable physician of our souls and bodies, who because he would haue men to exercise the former duty of depending vpon him onely, as the author of all goodness, and of praying unto him for a supply of all our wants, will in this miracle show his power and his love, that as he can heal all diseases, so he will heal all such as come to him in faith: he will respect such as resort to him in sincerity, without hypocrisy, as the publican did in the former gospel, and this deaf man mentioned in this text, Parts of the Gospel. wherein Saint mark offers to our consideration, either 1 Occasion. First the occasion of the miracle, verse. 31.32. 2 The miracle, Secondly, the miracle itself, 3 The consequence, Thirdly, the dependence or consequence thereof, ver. 34: ad 37. the end of the chapter. Occasion two-fold. The occasion is two-fold. 1. Christs traveling by sea in the sea of galilee, &c. because he departed again from the coasts of Tyre and Sydon, vers. 31. 2. Occasion was in them that brought the deaf man to him. vers. 32. 2 Effect of the miracle. In the miracle regard, 1. The form 1 form. and maner of doing thereof, vers. 33.34. Christ power and his love must cause us to trust in him. 2. The effect of it: His ears were opened, 2 Considerations in the sequel of the miracle. the band or string of his tongue was loosed: Ita vt recte loqueretur, verse. 35. The consequence or sequel of the miracle, 1. In our saviour Christ, who( after his wonted maner) inhibited the publishing thereof. 2. In the people, who were trumpets of Christs famed vers. 36. This arose from their astonishment at the miracle, which caused them to report thus: He hath done all things well, he maketh both the deaf to hear, and the dumb to speak, verse 37. The 13. sunday after Trinity. THe name of the Lord is a strong Tower to his people, sum of the two first Lessons for this day. and those shall not bee guiltless which take this name in vain, as it will appear in josiah that good king, who rightly esteemed of Gods word and Sacraments, and of Senacheribs punishment for his railing and blasphemy. Wherefore the Scriptures of the new Testament do also continue to show in other doctrines and examples that the ministry of the gospel, sum of the Epistle& Gospel that exceeding and glorious ministry( the most excellent way and means to publish Gods name, whose substance also is the promise of salvation to all true believers) hath the inseparable concomitance, dependence and accident of obedience to God, and charity to our neighbours: without both which, it is( as without faith) impossible to please God. Mor. prayer. 1 Less. 2. Kin. 19 The first Lesson for morning prayer, 2. Kings. 19. Parts. containeth these principal incidents and occurrents. 1 Hezekiahs message to Esay the Prophet concerning Senacheribs blasphemy. The first is as touching that message which king Hezekiah sent by his chief Steward to the Prophet Isaih concerning the blasphemy of Senacherib,& the comfortable answer which the prophet returned to the king from the Lord, ve. 1 to the end of the 7. The good King josiah made a godly reformation. 2 Rabshakeh sent other,& worse messages of blasphemy to Hezekiah, who prayeth to God against the blasphemy, for the avenging thereof. In the second part of the chapter is related, how Rabshakeh sent other messengers to Hezekiah, with a worse and more blasphemous message then before. Which letter being red of Hezekiah, he spread it before the Lord in the Lords house, praying to the Lord to avenge this blasphemy, and to bless and preserve his people out of the hands of the king of Ashur, ve. 8. ad 19, The third part of this chapter contains an answer to this zealous prayer of Hezekiah, 3 Gods answer to Hezekiahs zealous prayer. sent from the Lord by the hands of Isaiah, concerning the safety and preservation of the people and city of jerusalem, and the destruction intended and denounced against the king of Ashur, and his army, ver. 20. to the end of the 34. 4 The effecting of Gods denounced judgements. The fourth and last part relateth the effecting and accomplishment of Gods denounced judgements vpon the kings army, and vpon his own person, by the Angels destroying of an hundred fourscore and five thousand, by the slight of Senacherib himself, and by his own sons massacring him as he was about his idolatrous service, verse 35.36.37. the end of the chapter. even. prayer. 1, less, 2, Kin, 23 The first lesson for evening prayer 2. Kings. 23. containeth many excellent and remarkable records. Parts. First how the young king josiah did read the law of God himself, 1 josiah after the overthrowing of all idolatry, reads the Law. after he had overthrown idolatry, and destroyed the idolatrous Priests with the conjurers, &c. vers. 1. to the end of the 28. Secondly, how the dayes of this good young king were cut off by Pharaoh Necho king of egypt, 2 The untimely death of this godly young Prince, ve. 29.30. The third is of the short time and reign of jehoahaz son, and how hardly Pharaoh Nechoh dealt with him and his land, 3 The short reign of jehoahaz, and made Eliakim( whom he called jehoiakim) king in stead of josiah his father, whose Chronicle also is briefly set down, vers. 31. to the end of the 37. the end of the chapter. Christ performs his promise to the believers, as iudgments vpon the ungodly Now then as the former scriptures haue taught us, Coherence of the two former chapters with the Epistle. that God is just in his iudgement against blasphemers and idolaters,& true in his promise for the preservation of his Church and the members thereof, living under, Epistle and in the time of the Law: So Saint Paul in the portion of scripture chosen for this dayes Epistle, Galat. 3.16. to the end of the 22. vers. Gal. 3.16. ad 22. Parts. First proves that the interstitiall time of the 430. yeares between Gods making of the promise to Abraham, A 1. proposition. Time changeth not the purpose or promise of God. Confirmation of the 1. proposition by two reasons, and the giuing of the Law, could not disannul the covenant, that was before confirmed of God, in respect of Christ, that it should make the promise of none effect. This is the first proposition. vers. 17. The first reason is in the 16. verse. à testimonio scripturae: Now to Abraham and his seed were the promises made. He saith not, and to thy seeds, &c. The second is ab absurdo: If inheritance of life eternal, and whatsoever God hath promised to the believers, were of the law, then it cannot, or could not bee by the promise: for it were absurd to hold, that it should bee by the law, and by the promise. ver. 18. His second proposition is concerning the use of the law, A 2. proposition concerning the use of the law. in the mean while till the coming of Christ, and full performance of the promise. Where the Apostle answers the question, or prevents an objection: Wherefore then serveth the Law? it was added, because of transgression, till the seed came, &c. verse. 19.20. The third proposition is concerning justification by faith, A 3. proposition is as touching justification by faith. which is also delivered in the preventing of an objection, or answering to a question, which may arise out of the former arguments. The question is concerning the opposition, or contradiction between the Law and the promise. The answer whereunto, is, {αβγδ} It may not so bee: His argument to prove the proposition. or as it is usually red God forbid in the negative part. whereunto he frames this argument,& infers the truth of justification by faith. For if there had been a law given, which could haue given life, surely righteousness should haue been by the law. But there is no such law, therefore the Scripture hath concluded all under sin, Christ describes true righteousness. that the promise by the faith of Iesus, should bee given to them that beleeue. vers. 21.22. Our Lord Iesus Christ in the gospel gospel Luk. 10.23. to the end of the 37. vers. Luk. 10.23 ad 37 will instruct us effectually in the true righteousness apprehended by faith in Christ bringing forth fruits of godliness to God, sum& scope of the gospel for this day. and charity to our neighbour. In these verses he will make use of the former miracles, in telling the Disciples how happy they were that had seen and heard( or rather believed in him whom they had seen and heard) and by teaching of the Scribe, he will proceed to teach the Disciples more lessons of iustice and justification, and persuade them to the exercising of charitable works, Parts of this text. without which none can attain eternal life, S. Luke therefore doth here set down in writing, for our instruction, a two-fold speech which Christ made. First, Christs conference with his Disciples, 1 With his Disciples, ve. 23.24. Secondly the conference that he had with the Scribe, 2 With the Scribe, in the 13. verses following. His comfortable conference with the Disciples, Among many worthy comforts which he vouchsafed unto his Disciple, in revealing that unto them which others knew not, this is one notable consolation which in secret he pronounceth unto them, First, that their eyes were blessed, as ve. 23, Secondly, that they were blessed and happy, above the happiness of Prophets and Kings, ve. 24. This is the speech which Christ made to them. The colloquy between the Lawyer& him, consisting of two questions, The conference or colloquy between the Lawyer and him is two-fold. 1. A question moved by a certain expounder of the law, and answered in the 25.26.27.28. vers. 2. Another question propounded by the Lawyer, and answered by our saviour, being the substance of the gospel, the perfect preacher of righteousness, and the practiser of mercy, as in the rest of the verses. How eternal 〈◇〉 is attained. The first question is concerning the manner and way of attaining everlasting life, True faith, and true charity, makes true righteousness. ve. 25. Our Lords answer is by asking another question, vers. 26. which the young Scribe answers, ve. 27. and Christ censures the answer, and determines the question, ve. 28. The Lawyers pride which he brought with him, The second question which the Lawyer made, and the good opinion he conceived of himself by Christs commending of him, occasioned him to ask Christ a second question: Who then is my neighbour? vers. 29. He receives his answer by our Lords uttering of a parable of the quarreler which fell among Theeues, from the 30. verse to the end of the 35. Whereupon our saviour examines the Lawyer the second time: Which now of these three thinkest thou was neighbour, &c. verse 36. The Lawyer answered in the former part of the 37. verse: He that shewed mercy. Iesus out of this his answer, directs him how to live here, Christ answers the first question,& applies the second answer to the Scribes conscience. that he may live for ever hereafter, and so answers his main& great question propounded at the first, and this he doth in the oath part of the 37. vers. in these words: Go and do thou likewise. The 14. sunday after Trinity. THe former texts of Scripture, Comparison of the combinations of the first lessons from the first sunday after Trinity, with these that follow from this 14 sunday to the 25 after Trinity, which were to be red in our Church for the first lessons at Morning& evening prayer, were culled out of the books of Ioshua, and the four books of Samuel, and the Kings, being for the most part historical, affording us examples of holy life, and instructions of doctrine, with particular mention and relation of Gods fearful judgements executed vpon the disobedient, and contemners of his word, whether Iewes or Gentiles, with his special favours unto those that haue delighted in his laws, and walked in the spirit, and not performed the works of the flesh. The Scriptures of the old Testament that do follow, are taken out of the Prophetical books of three great Prophets, Righteous men, and good Rulers are hard to find. jeremy, sum& scope of these selected scriptures. Exekiel, and Daniel, and 3. small ones, as Ioel, Micah, Abacuk▪ and that worthy book of the Parables, or proverbs of Salomon, wherein most bitter menaces of Gods anger be thundered out against the Church of the Iewes, and their city jerusalem for their grievous sins of unthankfulness, idolatry,& all kind of unrighteousness, and most comfortable doctrines of Gods saving health both to Iewes and Gentiles, which bee penitent, which aclowledge and embrace effectually that Christ, and word of salvation offered. And to prove the proposition of S. Paul true, that all haue sinned, Mor. Prayer. 1 less. jeremy 5. and haue failed of the grace of God naturally, and that righteousness is not by the law, nor in the time of the law. The Prophet jeremy in the first of these chosen scriptures, Parts. jeremy chap. 5. is 1 Ieremies first search. First, willed and commanded by the Lord, to search in the streets and city of jerusalem, among the people for a righteous man, that for his sake he might spare the city, vers. 1. whereof a reason is rendered, to wit, their double dealing, faire speech, and protestations of goodness outwardly, but deceit and falsehood inwardly, which the Lord detesteth. vers. 2.3.4. 2 Ieremies second search- Secondly, the Prophets second search is for a righteous and good Ruler among the great men, which because he can neither bee found in the house of Israel, nor judah: therefore shall Gods iudgement hasten towards them, by the Chaldean, graecian, Persian, &c. understood by the lion, Woolfe, and Leopard, verse 5. to the end of the 19. 3 Gods third commission to jeremy concerning the denouncing of judgements. The Lords third mandate to the Prophet, is concerning the publishing and denouncing of these future judgements against jacob and judah, which shall bee irrevocable, and most certain in the Lords decree: As the sands do bind in the sea by the Lords perpetual decree, &c. whereunto is annexed a memorial of the Lords former favours towards them, jeremy is Gods bailie to serve writs vpon King& people. in giuing rain both early and late, and reserving unto them the appointed weekes of the harvest. Which favours of God, with many others their iniquities( which are in particular set down) haue turned away and hindered good, ver. 20. to the end of 31. which is the end of the chapter. The first Lesson for this evening service is written, jer. 22. continuing other matters given in warrant, charge, eve. Prayer. 1 Less, Ierem. 22 Scope of this chapter. and commission unto the Prophet, which he as the Lords special bayly and chief officer must in particular discharge, and serve vpon them all, Parts. as First, vpon the King himself, his seruants and people, A first warrant which jeremy must serve vpon the King himself▪ his seruants and people. 1 That he and they do execute iudgement, 2 Rid their hands of evil. 3 And perform their duties according to the will of the Lord. That they may be partakers both King and people of special favours of God, if they obey, and of grievous punishments if they will not harken, verse 1. to the 12. The second warrant that he serveth is vpon the covetous and proud oppressor whether he be king or subject, A second he must serve vpon the covetous& proud oppressor. & that is a woeful warrant, and a warrant of wo, because his house is built by vnrightenesse, and his chambers without equity, ver. 13 to the 19. The third is as it were a proclamation of an exigent or out-lawry against the people, Priests, and king himself, A third is a proclamation of an exigent or out-lawry vpon people Priests& King himself. They must bee all attached body, goods,& lives, at Nebuchadnezzars pleasure. for their contempt of the former processes, for their senselessness and security in their sins, and pleasing themselves in their wickedness, wherein because they were so confounded, therefore confusion should be their punishment. They should be lead by nabuchadnezzar the king into the land of babel or confusion, into an other country where they were not born, and there they shall die: yea, Coniah himself shalt be as a despised or broken idol, or as a vessel wherein is no pleasure, &c. ver. 20. to the end of the 30. which is the end of the chapter. In our Epistle Gal. 5.16. to the end of the 24. ver. we haue a godly, Exhortation to righteous and spiritual walking. a goodly, and a golden exhortation unto righteousness, which he calleth by another name and phrase, to wit, walking in the spirit. For seeing that all the elect people of God, do through the Spirit wait for the hope of righteousness through ●aith, it followeth necessary, that they must walk in the Spirit, or else they can never obtain that which they hope for, Parts of the text, The text containeth First, an exhortation. 1 Exhortation 2 Confirmation Exhortation is to walk in the spirit. Secondly, the confirmation or establishing thereof. The exhortation is, Then I say, walk in the spirit. The first reason, 1 Reason to urge it. a consequenti utilitate, or a priuatione, vel preuentione contrariorum effectuum, And ye shall not fulfil the lusts of the flesh. ver. 16. 2 Reason, The second is taken from the contrary, to wit, from that contrariety, repugnancy& strife which is between the flesh and the Spirit. ver. 17. 3 Reason, The third ab utili, a deliverance from the bondage of the law. And if ye be lead by the spirit, ye are not under the law. ver. 18. 4 Reason, The fourth is, a descriptione contrariorum, a manifest laying open and discovery to all mens view of the repugnant warriors which fight these contrary battels, 5 Reason, The soldiers of the flesh,& in the flesh, are described,& their woeful, wages is appointed them. ver. nineteenth, twentieth, twentieth one. 6 Reason. The spiritual combatters are bewrayed& name, whose Princely privilege is set down, to wit, that there is no law therefore no punishment against them, verse twentieth two, twentieth three. The ground of which privilege and their letters patents are sealed by Christ himself, The privileges of spiritual souldiers are sealed by Christ They are Christs, therefore they haue crucified the flesh, with the affections and the lusts thereof. ver. 24. Christ exerciseth perfect charity and righteousness to the miserable lepers. Our gracious and merciful saviour doth not onely teach his Disciples, and the crafty proud tempting lawyer, gospel. as before, the exercise of Christian charity, Coherenece of this with the former Gospel. Scope& drift of this text. and neighborly righteousness, but in this portion of Scripture also, Luke 17. ver. 11. to the end of the 19. Luk. 17.11 ad 19. even by his own example in healing of ten lepers, poor distressed souls, banished from mens society, instructeth us in that rule which he gave to the Lawyer. Go and do thou likewise. And in that mandate which God by jeremy, sent to the King, Priests, and people of Israel and judah This Scripture affordeth two general or principal parts. Parts of the text. The first is the occasion offered to our saviour of doing this miracle, 1 Occasion of this miracle. and showing this mercy, in the eleventh, twelfth and thirteenth verses. The second is the miracle itself, 2 The miracle itself, in the other 5 verses. The occasion is two-fold, Occasion is two-fold, 1 That which he took of himself purposely, which is two-fold: 1 By traveling to jerusalem, through the midst of Samaria and Galilee. ver. 11. 2 By entering of purpose( into a certain town) in a part of the 12. ve. where in his omniscient prescience he foresaw that the miserable lepers would meet him. The second occasion which he took of others, to wit, by reason of the misery of the ten foul diseased lepers, in the rest of the twelfth verse, unto the end of the thirteenth. In the second general of this text( which is the miracle) ate two special parts: Parts of the miracle, First, either the merciful and miraculous work itself, 1 The work itself, consisting of two branches. 2 The sequel of the work, Parts of the work. 1 Christs commandement Go show thyself to the Priests. 2 The cure itself, As they went, they were cleansed, verse: 14. The second special is the sequel of the miracle, All that are cleansed in body bee not cleansed in soul. or that effect that this benefit and good turn( which Christ did) took in them to whom it was vouchsafed, which effect is two-fold. 1 thankfulness in one. 1 thankfulness in one of them. ver, 15.16. 2 unthankfulness in the nine. 2 Ingratitude in the other nine, in all the rest which were cleansed, which sin of theirs Christ 1 reproveth: ver. 17.18. 2 For the shaming of them he doth commend the stranger. 3 Rewardeth his thankfulness, his thankfulness I say, proceeding from a true faith, with giuing him a free gift, to wit, the end of his faith, even the salvation of his soul, so well as the free healing of his corporal leprosy: Arise, go thy way, thy faith hath made thee whole. verse ninteeenth. The 15 sunday after Trinity. STill do the the fathers of our Church, in the choosing of fittest Scriptures for our liturgy, Reason for the choice of these Scriptures. Scope of them all together. bethink themselves of those which do chiefly make mention of the fruits of the spirit, obedience, righteousness, despising the world, rejoicing in the cross of Christ, and depending vpon Gods particular providence in particular necessities, without immoderate& carking care after the adjuncts of this world, wherefore they bring in the Prophet jeremy. sum of the two first Lessons First, at Gods commandement, commending the Rechabites for their obedience, and condemning the Iewes for their disobedience. Secondly, ratifying of the Iewes condemnation by a second book or written roll, though the King had cut and burnt the first. sum of the Epistle& gospel In the first out of the new Testament, the reoycing in the flesh and outward rejoicing in things that profit not, is forbidden. And in the second, which is the gospel, a seeking king, Example of the Rechabites continual and constant obedience. first, after Christs kingdom and righteousness thereof is commanded. Our first Lesson for morning prayer out of the old Testament. Ierem. 35. Mor. prayer. 1. less. jer. 35. conceines First, Parts. a memoriable example of the Rechabites continual and constant obedience 1 A memorial of the Rechabites continual and constant obedience. unto their fathers commandement, notwithstanding the Prophets remandement to the contrary ver. 1. to the 11. Secondly, the use that Almighty God maketh of this example 2 The use of this memorable example. unto the houses of Israel and judah, with his reprooching and condemning them for their disobedience, and his commending and well entreating the Rechabites for their grateful obedience, ver. 12. to the 19. the end of the chapter. The second Scripture out of the old Testament, jer. 36. eve. Prayer. 1 less. Ierem. 36. remembreth unto us these things. First, Parts. that the curses which jeremy had denounced against judah, and Israel, 1 Gods mandate to jeremy to record the curses in a book. must be recorded and set down in a book by jeremy& Baruch, that the King and people might thereby, as by the last warning, be drawn to repentance, ver. 1. to the end of the 15. Secondly, 2 The effect of this recording. what effect the writing and reading of this role took in the Kings counsellors, and the people, ver. 16. to the end of the 25. Thirdly, what became of jeremy the inditer, and Baruch the writer of this role. 3 How jeremy& Baruch were dealt withal for it. ver. 26. Fourthly, how God gave commandement for the writing of an other role though the King had cut and burnt the former, ver. 27. to the end of the 32. 4 Gods mandate for the writing of an other role. which is the end of the chapter. The third portion of Scripture appointed for the Epistle Epistle. Gal. 6.11. to the end of the 18. Gal. 6.11. ad 18. Scope of the text. the end of the chapter, contains doctrines exhortative or rather cohortatiue unto an holy, True& faithful Apostles rejoice in afflictions not in popular famed or deceit. godly and spiritual walking. In showing love and practising the fruits thereof towards the ministers of Gods word, in exercising liberality towards them and the household of faith, Parts. The parts hereof are 1 The false Apostles subtle dealing is unmasked, First, a discovery of the bad dealing of the false Apostles who ambitiously affecting popularity call the people to the ceremonies of the law. ver. 11.12.13. Secondly, S. Pauls holy practise to the contrary in his rejoicing in the cross of our Lord Iesus Christ, 2 Saint Paul deals in a contrary manner. and by his example persuading others to do the like. ver. 14.15.16.17. 3 His fare-well to the Ephesians, Thirdly, his valediction and prayer concluding the Epistle. ver. 18, gospel As Paul the seruant of God is painful in his persuasion to cheerful liberality, so his master Christ is far more careful in dissuading from too much carking and distrustful carefulness, a kind of insatiable greediness and covetous longing after food& raiment. In this portion of Scripture therefore Math. 6.24. to the end of the 34. ver. Mat. 6.24. ad 34 The agreement of this gospel with the Epistle which is the end of the chapter, sum principal of this Scripture, because every one should know that covetousness& greedy ●aking together the adjuncts of this life, and the immoderate care after necessaries for the bodies maintenance, proceedeth from a distrust in the Lord, and his particular providence, the greatest unthankfulness of all. And for that our Lord and saviour having viewed the estate of every mans body,& knowing each mans mind& heart, he seeing also the wants of the one, supplieth the same, and will satisfy the other with the fullness of his neuer-failing favour, Parts of the text. In this text our Lord doth it, for First, he dissuades men from endeavouring to effect vain and impossible things, 1 A dissuasion from attempting impossibilities, to wit, in serving God and riches, which are two contrary conmmanders, No man can serve two maisters. ver. 24. 2 A confirmation of this dehortation by many worthy and most pithy arguments, many worthy and most pithy arguments, Secondly, Christ Iesus the good shepherd, pulls his wandring sheep( caught in the bushes and cares of this world) out of these dangers: Immoderate care after worldly necessaries reprehended, that they may be the better fitted to seek after the kingdom of heaven, with the happiness of the future world: and this he doth in the rest of the verses: The proposition is a prohibiting commandement peremptorily set down as a resolute and determinate conclusion in three several verses of this text. Parts of the dissuasion consisting in 3 commandements, The first in these words. Therefore I say to you: be not careful. ver. 25. The second is, therefore take no thought. The third is, Care not then, that is, care not for the morrow, ver. 34. The branches of this inhibition being as the reasons and grounds therof, are seven appeals which Christ here maketh. Reasons for these commandements are the seven appeals following, The first appeal that he maketh is to life. 1 appeal is to life, Is not the life more worth then meate, in the end of the 25. verse: The second appeal is to the body, 2 appeal to the body, and the body then raiment, in the same verse. The third is the fowls 3 To the fouls of the heaven, they neither sow, nor reap, and yet your heavenly Father feeds them. ver. 26. The fourth is to their own consciences, they knowing the weakness 4 To their own consciences for their weakness of their own power, Which of you by taking care is able to add one cubit. ver. 27. Fiftly, he appeals to the vegetals, 5 To the vegetals, and sends the people( which cark& care without measure) to the lilies of the field, ve. 28. comparing the lilies bravery( who take no care at all) with Salomons glory. ver. 29. applying this example of comparison,& necessary concluding thereupon, Wherefore if God so cloath the grass of the field. ver. 30.31. His sixth appeal is to the Gentiles. 6 To the Gentiles, His seventh to theit heavenly Father▪ 7 To the care of their heavenly Father. For your heavenly Father knoweth that you haue need: both which appeals are in the two and thirtieth verse. Now when men are by their Lord God and merciful saviour pulled and reskued out of the consuming fire of the care of this world, he 3 Part of this gospel is a persuasion to seek after heavenly things. First, adviseth them what to seek after, Christs kingdom and the righteousness thereof must bee sought after. and what to fasten their eyes vpon, to wit, the kingdom of God, and the righteousness of this kingdom. Secondly, he promiseth unto such as seek and find this kingdom, that adjuncts shal be bestowed vpon such subiects, to wit, that meate, drink and clothing shall be cast vpon them. Gods people are the subiects, and they be the greater: these things are but adjuncts, and they are the lesser, ver. 33. of the text, and last but one of the chapter. The 16. sunday after Trinity. sum& coherence of the 2 first Lessons. TThe former point of doctrine concerning Gods provident care by the Prophets and ministers of the word with whom he will take order for the instruction, reproof& comfort of the members thereof, is here confirmed by his speaking to another of his Prophets, in the chapters and Lessons of the old Testament. sum of the Epistle& gospel Wherefore the fathers of our Church haue chosen two out of the new, as parallel unto them. In the first whereof Saint Paul will encourage the Ephesians against the troubles which he suffered at the hands of the Iewes, for preaching this mystery concerning the salvation of the Gentiles. And in the second our Lord himself doth confirm it, by his omnipotent and miraculous power of raising a man to life that was dead, and carried forth to be butted. The first Lesson for this morning prayer Ezech. 2. Mor. Prayer. 1 less. Ezech. 2. containeth these chief points. Parts. 1 God prepares Ezechiel for his function. First, Gods fitting, encouraging, and enabling of the Prophet Ezechiel unto that weighty and troublesone charge of prophesying and preaching unto the rebellious and impudent house of Israel. ver. 1 to the 4. In the second part of the chapter, God foretelleth the success of Ezechiels labours, 2 God tells Ezechiel what will be the success of his labours. to wit, disobedience and rebellion of these thorns and scorpions, Ezechiel must discharge his duty even amongst the rebellious Iewes, able( even with their looks) to terrify him, ver. 5.6. In the third place God urgeth his Prophet more vehemently with the discharge of his office and function, 3 God ●harges the Prophet more deeply with the care of doing his duty least the Prophet himself also do incur the sin and punishment of rebellion. And therefore God gives him the role of a book written full of woes both within and without. ver. 7.8.9.10. the end of the chapter. The first Lesson for evening prayer is Ezech. 14. eve. Prayer. 1 less. Ezech. 14. sum of the chapter. wherein God deals in more particular manner with the sins of the Iewes, and those irrevocable plagues which he intendeth to sand vpon them and theirs, for all those their iniquities. First, 1 Gods threatening of the Iewes, God menaceth one of the most grievous judgements( that are in the world) to come vpon these rebels, to wit, his laying of the iniquity of the false Prophets vpon the idolaters and false worshippers of the true God, in using these words of them, and to them: That I may take the house of Israel in their own heart, because they are all departed from me through their idols. verse 1. to the end of the 11. Secondly, that though these wicked idolaters being justly punished for their sins 2 God tells thē that other mens righteousness shall do for deliverance from their sins, ( by famine, by noisome beasts, by sword and by pestilence) did bear themselves in hand, that they should fare the better for their true Prophets, and for the righteous men that lived among them, God sheweth the case to be otherwise, for he saith. If Noah, Daniel, and job, were among them, they should deliver but their own souls by their righteousness, ver, 12. to the 21. Thirdly, God affordeth comfort unto his little flock, 3 Comforts unto Gods chosen, unto the remnant of his chosen people, picked of out the multitudes, which shall be destroyed out of jerusalem, ve. 22. 23. the end of the chapter. The third of the Scriptures for this day. Ephes. 3.13. to the 22, Epistle Ephe. 3.13, ad 22 sum of the text, the end of the chapter, is a consolatory exhortation unto the Church of the Ephesians, Comforts in affliction to prevents discouragements, Christ● faithful seruants proceed with comfort in the midst of afflictions. to prevent all discouragement and fainting, for, or by reason of any afflictions or troubles which himself did suffer. And therefore the Apostle prayeth to the God of comfort for the increase of this courage in them: giuing thanks unto God, as having attained it at his hands already. Parts. The exhortation 1 Exhortation. is in the 13. verse, Wherefore I desire that ye faint not at my tribulations for your sakes. His prayer 2 Prayer. is in these words, For this cause I bow my knees, ver: 14. to the 19. His thanksgiving 3 thanksgiving unto him, therefore that is able to do exceeding abundantly. ver. 20.21. the end of the chapter. gospel. Luk. 7.11. ad 16. Agreement of this Scripture with the Epistle and with the former Gospel. Saint Pauls incouragings of Christs Church are very great and manifold, but the comforts of Saint Pauls Lord and master Christ Iesus, who is the resurrection and the life( one of his encouragements and consolations) do far exceed all. Our Lord Iesus Christ taught men in the former gospel to depend vpon his fatherly providence, for meate, drink and raiment: for he that made the body and gave life unto it, will not deny the means of the lives maintenance. In this holy Scripture, Scope of this text, Luke. 7. ver. 11. to the end of the 16. it is proved by example and most evident demonstration, that God can and will do all the former good for us, because he raiseth the dead unto life again. Much more can he continue life by such means as maintain life, according to the good pleasure of his will. Parts. The evangelist in his relation, First sets down the journey of Christ, as the occasion of the miracle. 1 Occasion of the miracle, ver. 11. Secondly, the miracle itself 2 Miracle itself of Christs raising up the dead corps of the young man, as in the rest of the verses. Parts of the miracle, In the miracle consider, 1 The description of the things done, ver. 12. to the end of the 15. 2 The effect and sequel of all, ver. 16. God comforteth& confirms his Church in raising up the dead, In the description these circumstances denominate the truth of the History, Parts of the description, as 1 The circumstance of the place, as he went into a city called Naim. 2 The persons which accompanied Christ, to wit. 1 His Disciples, 2 A great multitude of people, these are noted in the occasion. In the miraculous dead which was done let us consider of the passion before we can come to the action: Parts of the miracle, 1 Passion, 2 Action, before or at which passion S. Luke by way of preface doth again express some circumstances, Parts of the Passion, as 1 Of the place where our Lord Iesus was at that time immediately before the miracle, as he drew nigh the gates of the city. 2 For assurance that he was dead already vpon whom the miracle was wrought, It is said, there was a dead man carried out, to wit, to be butted. The third circumstance is, what estate the dead man was of, to aggravate the passionate sorrow of the mother and friends. The text saith, he was the onely son of his mother. 4 The estate of his mother is set down, she was a widow. 5 The simpathizers in her sorrow, her complangents, much people of the city was with her. ver. 12. Parts of the action: In the action let us behold the actors love to mankind. 1 Towards the widow, whom when he saw First, he inwardly pitied, Secondly, he outwardly with his words comforted her in forbidding her to weep. ver. 13. 2 His philanthropy toward the dead man, set forth by Christs ceremonial performances, as 1 His coming to the coffin, 2 His touching it, 3 His causing of the bearers to make a stand. 4 His words, which are also to be observed, The child is not punished for the fathers sins. being these. Young man, I say unto thee arise, ver. 14. 1 The effect of these deeds and words we shall see in the young mans Effects of these deeds& words of the actor, either in the young man, or in others, being restored to life in three arguments, as 1 The dead man sate up, 2 He spake. 3 Christ delivers him to his mother. 2. The effect that the miracle took in others must be also considered, 1 In their astonishment, 2 In their acknowledging of Gods power and his love, ●teir saying thus. A great Prophet is raised up. And God hath visited his people. ver. 16. The 17. sunday after Trinity. Coherence of of these four Scriptures with the former ● four. THe 4. Scriptures which are chosen out for this daies service, are not much different from those of the former day. First, whether we respect the two out of the old Testament, wherein God reproacheth& upbraideth the Iewes for their unthankfulness& disobedience,& their mis-conceiuing, therfore affirming that God punished the child for the fathers sin: sum of the two first Lessons secondly, or these two out of the new Testament. In the first whereof Christs scholar doth exhort his schollers to answer their profession, in an holy life,& namely in practising of charity and concord. sum of the Epistle& Gospel But in the second S. Pauls master fulfils the commandement of love& charity in doing charitable works& teaching humility unto proud exalters of themselves. Parts. The first Lesson for morning prayer is Ezech, 16. Mor. Prayer. 1 less. Ezech. 16. containing these general points. First, the Lord by his Prophet doth cast in the Iewes teeth their abominable unthankfulness 1 A reproof of the Iewes unthankfulness, and neglect of all those benefits whereof he had made them partakers: God i● both just and merciful in his judgements. yea those varieties of jewels wherewith he had decked and enriched them. ver. 1. to the 14. In the second place the Lord doth most plainly and in particular tax and reprove them for their abuse of his benefits and graces, by their pride, contempt of his word, 2 A reproof of their abuse of Gods benefits by their pride& contempt of his word. and diuers sorts of idolatry, verse fifteenth to the end of the thirtieth four. In the third part of the chapter the Lord calleth out his defective and Apostate people( termed by the name of an harlot) to hear her doom, even Gods definitive sentence against her for her manifold iniquities and abominations, ver. 35. to the 46. In the fourth place( to aggravate the heaviness of their punishment) he sheweth that they had exceeded sodom and Samaria in sinning: 4 He describes the greatness of their sins. and therefore they must accordingly receive and be partakers of judgements and plagues proportionable and correspondent. ver. 47. to the 58. In the fift and last part of this chapter God affordeth plentiful mercy and favour unto the penitent and faithful, 5 Gods love to the penitent& believers. making an everlasting covenant of pacification with them, verse fiftieth nine, to the end of the sixtieth three, which is the end of the chapter. The second text of Scripture which is the first Lesson for evening prayer, eve. Prayer. is Ezchiel, 18. 1 less. Ezech. 18. Scope of this chapter. wherein God sheweth himself equal in his iustice, and in his judgements more merciful then they took him for,( which supposed that he punished the children for the fathers faults) whereupon they brought up a proverb: In the ch●pter we may take view of these things. Parts& chief points, First, how the Lord by his Prophet reproveth and forbiddeth the use of this proverb. 1 A prohibition of the use of the proverb, The Fathers haue eaten sour grapes &c. ver. 1.2.3. Secondly, the reasons of this prohibition 2 Reasons for the prohibition and reproof do follow. 1 From that general title and interest which the Lord God challengeth in all souls, No wicked man is d●barred from salvation if he can truly repent, Ehortations to sanctimony. 2 From the particular title which he hath in the soul of the father, and in the soul of the son: twixt both which there is a difference, and therefore the soul that sinneth, whether of the father or of the son, it shall die. ver. 4. 3 A confirmation of the first prohibitive proposition taken from God threefold dealing with men. Thirdly, God confirmeth the former truth, as touching his iustice. by that course that he will take 1 With a righteous and just man. ve, 5. to the 9. 2 With his unrighteous and unjust son, that is, a thief a murderer, an usurer, &c. ve. 10. to the 13. 3 With his good grand-child, which feareth the Lord,& doth as his grand-father did, but not as his wicked father did. ver. 14. to the 20. Fourthly, vpon these former decrees of the Almighty, set down in particular, 4 A general proclamation grounded vpon the former particulars containing two parts. vpon the particular and several estates and occasions of people, the Lord now descendeth to a general proclamation, wherein 1 No wicked man is excepted, or from life exempted, if he will repent. ver. 21.22.23. 2 No righteous man hath any interest in this proclamation, after he is apostate from righteousness: for then he is also exempted from life. ver. 24. 5 God answers their objection& con●tes it. Fiftly, the Lord answereth their absurd objection, or rather their impudent denial of the conclusion and begging the question, yet ye say the word of the Lord is not equal, hear now o house of Israel, is not my way equal. Their position God confuteth, and confirms his own by former instance induced in the fourth and 3 part, 1 Of a righteous man falling away from goodness, 2 Of a wicked man departing from evil and returning to goodness, 6 A peremptory conclusion concerning the truth and iustice of Gods judgements. ver. 25. to the 29. In the sixth& last part of the chapter the Lord concludeth peremptorily the truth of his judgements, that they are most just in judging, every one according to his ways: whereupon he exhorts them to repentance and newness of life: Because he is so far from punishing the good for the bad: that he desires not the death and destruction of the bad, but rather that he should return, grow good, and live for ever, ver. 30. to the end of the 32. the end of the thapter. The teacher of the Gentiles, exhorts the Ephesians chapter 4.1. to the end of the 6. Epistle Ephes. 4.1. ad 6. Scope of it. ( a Scripture set apart for this daies Epistle) to walk an holy and sanctified life, because they are thereunto called. The parts Parts. hereof are First, an exhortation, 1 Exhortation. in the 1. 2& 3. verses. Secondly, 2 Confirmation Parts of the exhortation. the grounds and reasons whereon it is builded ver. 4 5.6. In the exhortation regard, First, the manner of it, discovering the zeal and love of the exhorter, his earenestnesse and care to exhort them, though he was a prisoner, his singular love to beseech& entreat where he might command. Secondly, the matter which is general or special general, to walk worthy of the vocation whereunto they are called. ver 1. special, in showing this worthy walking by the effects and fruits of the spirit, always produced& growing from good trees. These acceptable fruits are First, humility of mind, 2. meekness outwardly, 3, five goodly fruits of worthy walking. long suffering, 4. supportation one of another through love. 5. an endeavour to keep the unity of the spirit in the bond of peace. ver. 2.3. The ground is manifold and most sure, whereon he buildeth both general and special exhortations, Confirmation of this exhortation, but chiefly to peace by 8. reasons, but principally the fifth branch of the special, an endeavour to keep the unity of the spirit, &c. For the confirmation whereof and persuasion thereunto there be three reasons in the fourth verse. The first is drawn from the unity of the body, there is one body, the second from the unity of the spirit one spirit, the 3. one hope of calling. These in the 4. ver. 4. one Lord, 5. one faith 6. one baptism, ver. 5.7. one God, 8. one Father, 1. of all, 2. above all, 3. through all. 4. in you all. ver. 6. The matter and manner of the fourth Scripture chosen for the gospel gospel. for this day, Luke 14: 1. to the end of the 11. Christ finds fault with pride and hypocrisy, Luk. 14.1 ad 11. is little differing from the former preceding gospel: Agreement of this with the former Gospel, Parts of this text, save onely that in this our saviour Christ performeth two things, and there he did but one( though as much& more then both these) the raising of a dead man to life, for First, in this text he healeth the man that had the dropsy, in the first six verses of the text. 1 The cure of the hydropike man, Secondly, he doth administer physic to them at the lest( if he doth not heal) that is, 2 The physiking of them that were swelled with pride, Parts of his miraculous cure of the hydrogike man, to their pride, arragancie, and hypocrisy, which choose out the chief rooms at feasts, ver. 7.10 the end of the 11. In the first and main general point of this gospel, wee must observe( as oftentimes heretofore) 1 The common kind of occasion and opportunity that Christ took, to the end he might do good, to wit, his coming to the chief pharisees house, to eat on the sabbath day. 2 The occasion which they offered him, to wit, of watching and observing his behaviour, first, hereupon propounding to them two questions, ver. 3. to the 5. secondly, of healing the hydropic, ver. 4. To his first question they would not answer. To his second, which of you having an ox, &c. they could not answer. Parts of his ministering physic to the proud persons. Our saviour and teacher of the best civility, beholding the boldness and want of good manners in the guests which were at the pharisees table, takes occasion also to rub their memories, and to mend their manners: 1 Teaching them civility, 1 He teacheth them manners and civility, as in the eighth, ninth,& tenth verses. Secondly, teaching them divinity the true ground of good civility, 2 He teacheth them the ground of civility, as in the eleventh verse. God will not hear obstinate wicked men, The 18. sunday after Trinity. IN the two former chapters for our two first Lessons out of Ezekiels prophecy, sum of the 2 first Lessons. the fathers of our Church will demonstrate unto us, First, that God is so highly displeased, with his people the Iewes, for their disobedience, contempt of his word, and pollution of his Saboths, &c. that 1. Their prayers should be abominable to him. 2. Yea that their filthy and polluted city jerusalem, that pot whose s●umme is therein, should also be destroyed. Secondly, in the two latter portions taken out of the new Testament, they will 1. Teach the Corinthians, and in them, sum of the Epistle& gospel us, and all other Gentiles, to praise the Lord our God, for the diuers gifts and graces of God, bestowed vpon us in Christ Iesus In whom we are made rich in all things, 2. And according to this thankfulness to show our love to God, and our charity to our neighbours. The first Lesson for this Morning prayer, Ezekiel 20. Mor. Prayer. 1 less. Ezech. 20. comprehends these chief things of note and consideration. Parts First, that God refuseth to answer the forgetful and blasphemous jews, 1 God will not answer the blasphemonus jews, when they shall come to require of him, and pray to him, vers. 1.2.3. Secondly, God causeth the Prophet to let them see that herein he dealeth but in iustice with them, 2 God herein deals justly,& not rigorously with them, by reason of their own forgetfulness of his benefits& continual provoking of him to indignation by their sins, whereof he nameth some particulars, as first their idolatry with the idols of egypt: yea, after that the Lord had shewed his favour towards them, and powred forth his wrath vpon the egyptians themselves which were their enemies, verse. 4. ad 9. 2, Their rebellion in the wilderness, The Iewes destruction of themselves. after he had brought them out of Aegyp●, ve. 10. to the end of the 26. 3 The jews are the cause themselves of the multiplication of Gods judgements, Thirdly, the Lord by his Prophet telleth them how they are the means of the augmenting of his judgements, by adding of more blasphemies( as they are called, ver. 27,) unto their former iniquities. And that their continuance in idolatry, is the cause why he gives them over to their own hearts lusts, to be polluted with their idols, vers. 27. to the end of the 39. In the fourth place the Lord offers mercy to the remnant 4 God offers mercy to the remnant, that shall return from the captivity to serve him in jerusalem, ve. 40. to the end of the 44. In the last part of the chapter the Lord denounceth a grievous iudgement against the people of the South, 5 judgements denounced against the people of the south meant and understood by the foreste of the South, vers. 45. to the end of the 48. the end of the chapter. In the first Lesson for this evening prayer, Ezech. 24. eve. Prayer. 1, less, Ezech, 24 the Lord by two parables uttered by his Prophet( for the surer confirmation of the execution of his judgements, Scope of the chapter, ) foretells the utter destruction of jerusalem. Parts. Two parables, The first parable is of the seething pot, 1 Of a seething pot, vers. 1. to the end of the 14. The second of Ezechiels wife, 2 Of Ezeckiels wife, which dyed, for whom God forbade him to mourn, vers. 15. to the end of the 27. which is the end of the chapter. Epistle. 1. Cor. 1, 4, ad 8, Scope of it, The third portion of Scripture is full of comfort to the believers, the Gentiles, as the former two were full of terror to the defective Iewes, and idolaters of judah and jerusalem. It is written 1. Cor, 1.4. Parts. to the end of the 8 vers. and is( after the Apostles salutation and prayer to God for them) First, an holy gratulation and thanksgiving 1 thanksgiving to God in a part of the 4. vers. Secondly, the motives and grounds of his thanksgiving 2 Grounds of his thanksgiving, are propounded, which are, The believers are comforted, and they praise God for it 1. The grace and favour of God which is given them in Iesus Christ, as in the rest of the 4. vers. 2. The fruits of this grace manifesting so blessed a three, That in all things ye are made ready in him, in all kind of speech, and in all knowledge. as vers. 5.6. and 7. 3. motive is Gods finishing, confirming and establishing of this commenced work in them unto the end, and to this end& purpose,( which is the chiefest end) that ye may bee blameless in the day of our Lord Iesus Christ, verse. 8. The subject matter of the Gospel, written Math. 22. ve. 34. to the end of the 46. Gospel. Math. 22.34. ad 46. chosen for this day, is concerning a principal fruit of the spirit, which is love, heretofore so often commanded and commended, Scope of the text. and now urged by our saviour vpon a question moved by a tempting Lawyer, vers. 35.36 and answered by our saviour, vers. 37. to the end of the 40. Analyse, Why Christ propounds the question concerning his divinity, And because God is the principal object of this love, Christ Iesus the son of God,( who knew the Scribes heart, which tempted him, and the pharisees ignorance in one of the main grounds of theology, to wit, Christs eternal divinity) demands a question of the assembly of pharisees, whereby he puts them also to silence, as he did the Saducies in the 34. verse of this chapter. The question is, what think ye of Christ? Whose son is he? vers. 41.42. This question they answer after a sort, but would not stand by their answer, when once it was infringed by Christ, vers. 43.44.45. Whereupon our Lord displaieth and discovereth their weakness and unfitness. Their weakness in answering, is discovered, 1. Both in their answering him for that time. And 2. In propounding any questions unto him for ever after▪ vers. 46. The 19. sunday after Trinity. Memorable examples of faith, Reason and occasion of the choice of these Scriptures, AS faith is the gift of God, so it is one of the principal fruits of the spirit, and therefore necessary and most fitly to be commended unto us by the fathers of the Church among these and other fruits of the spirit. sum of the 2, first Lessons, In our two scriptures of the old Testament, wee haue several e●amples of the miraculous power of faith. In the first of the new, a dehortation from infidelity, from walking in ignorance, and in all the lusts of the Gentiles,& works of the flesh. In the second we● haue an example of an evangelical patient cured of his spiritual& bodily diseases, sum of the Epistle& Gospel by the evangelical and Arch-physition of soul& body, that God of love: yea, that God which is love, with that his heavenly medicament of a true, precious, simplo, and lively faith, which he also gave to the patient. Mor. Prayer. 1 less, Daniel. 3. The third chapter of Daniel is the first lesson for morning prayer, recording these principal occurrents. Parts. The first is as loathing Nebuchadnezzars decree for the worshipping of that golden image which he had set up, 1 Nebuchadnezzers wicked decree, ve. 1. to the end of the 7. 2 The 3, children which would not obey it, are condemned to the hote furnace, The second is how Shadrach, Meshek and Abednego the Iewes, are accused by the Chaldeans unto the King, for the breach of that idolatrous statute, who being convented, examined, and found guilty, are condemned unto the hote fiery furnace, vers. 8 ad 23. 3 God delivereth his three seruants out of this danger, The third is how the three seruants of God are by faith delivered from the persecutors elemental fire, though seven times in heat graduated and increased. Whereupon the Monarch and his counsel maruaileth, praiseth God for the same,& maketh a grievous penal statute against the blasphemers of the God of Shad●ach, Meshek,& Abednego,& he promotes these constant men in the province and Monarchy of Babel, A remarkable example in Daniel, ve. 24. to the end of the 33. the end of the chapter. The 6. chapter of Daniels prophesy, even. prayer. 1 Less, Daniel, 6. is the first Lesson for evening prayer, containing these principal incidents. Parts. First, 1 An act is made by the malicious nobles to bring Daniel within the compass of his life, how the envious Officers and Councellors of Darius, the Monarch of the Medes and Pesians, devise an act of praying and petitioning unto Darius onely, and not unto God. Of the breach whereof because Daniel, whom they hated, is culpable, he therefore is convented, found guilty, and must abide the penalty of being cast into the lions den, vers. 1. to the end of the 18. Secondly, 2 Daniel is miraculously preserved both from the lions, and his Wooluish accusers, how Daniel by faith in God is delivered from this danger, as the three seruants of God Shadrak, Meshak,& Abednego were from the fire preserved miraculously, though his accusers were suddenly by the same lions destroyed, and devoured, vers. 19. to the end of the 24. Thirdly, Darius makes a law, 3 Darius his law made for a general fear of God, that all people shall fear and tremble before Daniels God, giuing most divine reasons for this his law, verse. 25. to the end of the 28. which is the end of the chapter. S. Paul Ephes 4.17. ad 32. Epistle Ephes. 4, 17.32. Scope of the text. the end of the chapter, with his old rhetoric and logic, persuades& proves to the Ephesians, that though they were Gentiles, yet were they not to live and walk as other Gentiles in the vanity of their mind. But sith we are all( saith he) to meet together in the unity of faith and knowledge of the son of God( when wee are once gathered together by the ministry of the word, and working of the Spirit:) Therefore your walking( saith he) must not bee as theirs, which having their cogitation darkened, are strangers, from the life of God, through ignorance, because of the hardness of their heart. First therefore, 1 A general dehortation. he being thoroughly warmed with the zeal of Gods spirit, makes a long and most zealous( though but a general) dehortation. ve. 17. to the end of the 24. 2 special dehortation. Secondly, from this general, Holy obedience must be joined with true faith. he draws and drives many specials, vers. 25. to the end of the 32. which is the end of the chapter. Parts of the general, In the dehortation, that the heathenish life might bee the more loathsome to them, he 1. Describes, and paints it out in his colours, vers. 17, 18.19. 2. He opposeth the Christian life, and the learning of Christ, unto that life, ver. 20.21. making also a true description of the Christian life, which is the new life, the renewed life, the life of the new man, of the regenerate man, verse. 22.23.24. His special dehortation is to many special ends: Special dehortation is to many special ends, from many special vices, for that they may affect diuers virtues, he dehorts from sundry vices: 1. To the intent that every one may speak the truth to his neighbour, he dehorts from lying. 1 From lying, vers. 25. 2. That they may be peaceable in spirit, he forbids sinful and devilish anger, 2 From devilish anger, vers. 26.27. 3 From idleness which is a kind of theft, 3. That men may affect an honest contentation with their own goods lawfully gotten, he forbids idleness, which is a kind of stealing, and a cause of stealing, and commands labour, that thereby a man may bee the better fitted and enabled to give cheerfully, then to take unlawfully, vers. 28. 4 From corrupt talk, 4. That men may speak, do, and think to good purpose, unto edifying, that they may speak peaceably, kindly, and to Gods glory, he 1. Forbids all corrupt communication. vers. 29. all bitterness, anger, and wrath, ve 31. And 2. he commands courtesy, tender heartedness, and forgiving one another, even as God( saith he) for Christs sake forgave you, vers. 32. Gospel. Math. 9.1. Scope of the text. That great God of love, even our saviour Iesus Christ, who in the last daies Gospel, did teach us to love him above all,& in the first place: and our neighbours as ourselves( for his sake) in the next or second place: He, I say, being the fountain of goodness, Christ is merciful to the faithful believers. cannot but show it in his own example to a believer as appeareth in this text. Matth. 9. vers. 1. to the end of the 8. by his healing of a bedred man, the man sick of the palsy. In the recording of this most charitable dead, Parts of this scripture, S. Matthew sets down, 1. The miracle 1 The miracle, in the first 7. verses. 2. The effect of the miracle 2 The effect of the miracle, in the 8. verse. In the miracle wee may note 1. The description thereof in the 1. and 2. verses. Parts of the miracle, 2. Christs beating b●cke of that secret reproach and unjust scandal which they brought against the worker of this miracle from the third verse to the end of the 7. Parts of the description, The description contains circumstance. 1. Of occasion being two-fold. 1. Either Christs coming to his own city, vers. 1.2. 2. Or their bringing to him a man sick of the palsy. 2. Christs act so divine, to wit, Remission of sins, filling the Paralytickes heart and soul so full of comfort: son, bee of good comfort, thy sins are forgiven thee. vers. 2. Christ repelles their slander( though it were but in their thought.) Christs repel— ling their slander, though it were but in their thoughts, three ways, 1. By reproving it, ve. 3. and 4. 2. By confirming his reproof by this position delivered by way of a question: Whether is it easier to say: Thy sins are forgiven thee,( which are the cause of maladies) then to say: Arise from thy lameness, and walk, vers. 5. 3. By applying this proposition, in showing them the use hereof, and of his speech: And that ye may know that the son of man hath authority in earth to forgive sins, &c. vers. 6. This authority and power he putteth in execution by effect of his commandement: And the palsy man arose, and departed to his own house. vers. 7. Effect of the miracle, The effect which this miracle took, is two-fold, The doctrine of repentance is urged. 1. The multitude marveled. 2. They glorified God, yielding a reason for both, because he had given such power to men, vers. 8. The 20. sunday after Trinity. Reason of the choice of these 4 Scriptures, TRue and unfeigned repentance is a chief grace of God, and gift of the spirit, as well as faith. And because they are twins and sisters, either born both together, or the one but a short while after the other, Therefore such as haue made the choice of the fittest scriptures for our Leitourgy haue set apart one out of Ioels prophesy, Faith& repentance are twins and another out of the prophesy of Micah, serving most fitly for this purpose. As also 1. Out of the holy Epistle to the Ephesians, a pithy exhortation to this purpose. And 2. out of the Gospel, our Lords fervent, frequent, and several calling of men to repentance, to be wedded to their bridegroom Christ in truth and in righteousness. The first of the chapters Ioel. 2. being the first lesson for morning prayer, Mor. prayer. 1 Less. Ioel. 2. containeth, 1 An alarm of the day of iudgement sounded, First, an alarm of the dreadful day of the Lords coming, strooke up and sounded: the fearful maner of whose presence and coming is by the Prophet described, vers. 1. to the end of the 11. 2 The use and end of this alarm. In the secon● place the Lord by his Prophet sheweth to what end and purpose this alarm is sounded, and the Lords terrible, and instant kind of coming presaged, to wit, that his people should also instantly, without delay, even now( as he saith) turn unto him: turn unto me with all your heart, and with fasting, and with weeping, and with mourning. The maner and reasons of which repentance are propounded, vers. 12. to the end of the 17. God goes to law with his people to bring them to repentance. In the third part of the chapter, the effects and benefits of this repentance 3 Of the effects and benefits of repentance, are expressed by Ioel, consisting 1. Either in Gods withholding& keeping back his fore-denounced judgements from them, ve. 18.19.20. 2. Or in his vouchsafing, bestowing,& leaving sundry blessings behind him, ve. 21. to the end of the 27. 3. In assuring them of the mercy of mercies, to wit, the abundant graces of his holy spirit, in the latter dayes,( the time of the gospel) to bee powred out vpon all flesh, by the prophesying of their sons and daughters, their old mens dreaming of dreams, and their young mens seeing of visions, &c. verse. 28. to the end of the 32. verse, the end of the chapter. The 6. chapter of Micahs prophesy, is the first lesson for evening prayer, even. prayer. 1 Less, Micah, 6. wherein the Prophet First, Parts. brings in the Lord commencing svit against his people 1 The Lord commenceth svit against his people, for the sins they had committed, and the duties they they had omitted, ve. 1. to the end of the 5, In the second part of the chapter, the Prophet taking vpon him the person of the people, confesseth the action, 2 The Prophet confesseth the action and pleads guilty, appealing to the plaintises mercy, verse 6.7 8. In the third the Prophet sheweth in particular, 3 What Gods declaration is, what it is which God declareth against them, in the several parts and branches of hi● declaration: whereupon he brings his suite, and means to haue damages against them. Particulars of the declaration The particulars are, 1. The deceit robbery, and oppression of the poor, 1 No charity their lying, stealing, and hoarding up of riches wickedly gotten, ve. 9. to the end of the 15. 2. Their idolatry and irreligiousnesse,, 2 No Religion, for which( as for the former iniquities which do grow from these roots) they shall be brought to an exigent and execution: yea they shall pay every penny of the debt and penalty of Gods judgements, as vers. 13.14.15.16. In the third Scripture for this day Ephes. 5.15. to the end of the 20. vers. Epistle Ephes. 5, 15. to the end of the 20. the teacher of us Gentiles, Paul exhorts to repentance in an Euangellicall phrase, as well as of others, prosecuteth this doctrine of repentance in effect& substance, Scope of the text, with the two Prophets, Ioel and Micah, though in another kind of phrase, as: Haue no fellowship with the unfruitful works of darkness: Take heed that ye walk circumspectly. Parts of this Scripture, These five verses afford us the best and most wholesome counsel for us to follow in the practise of our whole life, wherein wee must practise repentance. Parts of this text, The counsel is propounded and given by Sai●t Paul. First, in exhortations, Secondly, in dehortations, Thirdly, in his grounds and motives to both. Exhortation is two fold, The first exhortation is: Take heed therefore that ye walk circumspectly. The second is: walk as wise men. Both which are opposed to the Dehortation three-fold, 1. Dehortation, walk not as fools, vers. 15. The reason of both these is, how by good consideration wee may well perform them both, to wit, by redeeming the time: for the time and dayes bee evil, vers. 16. The second dehortation is: Wherefore bee ye not unwise, opposed to a third exhortation, or rather to the second again repeated: But understand what the will of the Lord is, vers. 17. The third dehortation is: And bee not drunk with wine, wherein is excess, opposed to a third exhortation: But bee filled with the spirit, vers. 18. Which drink of the spiritual liquour will work these effects in you. 1. Speaking to yourselves in psalms, &c. 2. Making melody to the Lord in your hearts, vers. 19. 3. Giuing thankes always to God, even the Father, in the name of our Lord Iesus Christ, vers. 20. Christ summons his people to repentance, The fourth Scripture Matthew. 22.1. to the end of the 14. vers. Math. 22.1, to the end of the 14, is a second summoning of sinners, gospel. which our Lord that great judge maketh, and is in many things like to the first summons, Coherence of this with the gospel for the second sunday after Trinity, Differences between them. which the Church did set forth for the gospel, to bee red and taught vpon the second sunday after Trinity. Luke. 14.16. to the end of the 24. Herein is the difference between them. First, the process, or Quorum nomina hereof is larger. Secondly, the inferior Apparitors and Summoners of the great Lord his substitutes and officers are mo in number. Thirdly, the punishment of the contumacious& recusants( being either the world, the wicked, Reason for the choice hereof in this place, or the unworthy) more intolerable& grievous. It doth most fitly,& in good order follow the former Gospel, because it sheweth the largess of Gods bountifulness in Christ unto all, who would that all should bee saved and therefore causeth all to be called and summoned, Parts of the text, or the most part of all. S. Matthew in this text delivereth 1. His own prologue, entrance, 1 S, Matthewes prologue. or preface into Christs Sermon: Then Iesus answered, and spake unto them in parables, verse. 1. 2 Christs Sermon 2 Christs Ser— mon, itself, in all the rest of the verses. The argument, The subject& argument of the Sermon, or sum of Christs Sermon is in these words: The kingdom of heaven is like to a certain King which made a marriage for his son. For herein both Protasis and Apodosis are briefly delivered, ve. 2. The particular discussing of the parts The discussing of the parts thereof, of the parable are in the rest of the verses. The first thing that the King doth, is his invitation or bidding of guests, which is two-fold. The Kings invitation twofold 1. Vneffectuall. 2. effectual. The vneffectuall is two-fold. The vneffectuall is two-fold, The answer of the first that were called, was negative, The former invitation, The latter invitation, But both in vain. For First, the former, which were called by the first seruants, answered negatively by their refusal, Negando, vers. 3. The summoned persecuting Recusants are paid home with judgements. The answer of the latter that were called, was three-fold, The latter which were warned by other Appartors( and yet made light of it) aliud agendo, 1 Aliud agendo, vers. 3. to wit, One busied about his farm, Another about his merchandise, vers. 5. The third part of these latter guests Male agendo, 2 Male agendo, showing an absolute and an obstinate, yea, a malicious refusal. 1. servos regis probris afficiendo. How the king took the answer. 2. servos regis necando. vers. 6. The effect that the third denial,( which is Necando, a point next the worst) took in the King himself, is twofold. 1 Inward, in his inward affection of anger. 2 Outward, the effect of his anger and displeasure, to wit, his auengement, Retaliatio necando for necando, for his warriors destroyed those murtherers, and burnt up their city, The second& effectual invitation of guests caused by the ill success of the first, vers. 7. The second invitation of Guests is effectual, though the first prevailed not, as appeareth in these words following: Then said he to his seruants, truly the wedding is prepared: but they which were bidden, were not worthy, verse. 8. as of Christ had said, the first inviting and summons is ineffectual, and took not any good effect, as the second is like to do. Therefore 1. Another sort of seruants are sent: Go ye therefore out into the high ways, vers. 9. 2. The seruants do accordingly execute the Kings command. Among the second guests there was one very bad guest,& was as badly used, ve. 10. 3. The King himself comes to the celebration of the marriage, to grace it with his presence, to see the Guests, to approve, or reprove them: He finds there in his viewing of them, an unfit and an unworthy guest,( though invited, and no recusant) vers. 11. whom he reproveth thus: {αβγδ} Friend, bow camest thou in hither, and hast not on a wedding garment? Faith, repentance, and charity, commended and commanded together. The manner and effect of the Kings reproving and punishing his Guest, is either 1. Present, or. 2. Future. The unmannerly, and unprepared Guest hath a two-fold punishment. Present, he is speechless, vers. 12. Future punishment is three-fold. 1. Is, take him away. 2. Is, bind him hand and foot. 3. Is, cast him into utter darkness, His future punishment is three-fold. where shall bee weeping and gnashing of teeth. vers. 13. A reason of the kings doom and sentence is rendered: The Kings reason for all. For many are called, but few are chosen, vers. 14. The 21. sunday after Trinity. THe four portions of holy Scripture that are chosen for this dayes service, Reasons for the choice of these 4. Scriptures. do commend unto us the gifts and graces of God, and fruits of the spirit heretofore mentioned, as of faith, repentance, unfeigned love, &c. with many other more, as may be seen in the particular analyfing, and breaking of them up. For first, sum of the first lesson for Morn. prayer. the Prophet Habacuk in preaching against haughtiness, and lifting up of a mans self, in preaching against auatice, oppression, intemperancy, cruelty, and idolatry, commends the contrary virtues of humility, mercifulness, continency, belief and faith in God, with all the fruits thereof. Secondly, the wise king Salomon, sum of the 1, Lesson for evening prayer. in the Proeme of his proverbs, takes great pains to persuade unto wisdom, consisting in obedience, and faith,& dissuading from folly, which is nothing else but infidelity and unrighteousness. Thirdly, S. Paul, that valiant Marshal of the Lords field, sum of the Epistle, mustereth all Christian Souldiers, and traineth them up in the warfare of this life, being furnished with their complete armor of defence and offence. Fourthly, sum of the gospel. our Lord will teach by his miraculous healing of the Captaines son, that his favour and grace is stretched out as well to the Gentiles as Iewes, Wicked men are reproved for sin,& exhorted to repentance, and that his gifts and calling to both, and of both, are, haue been, and shall bee, without repentance. Mor. Prayer. 1 less, Habac, 2. The first of the 4. Scriptures being the first lesson for Morning prayer, is written, Abacuk. 2. chap. wherein Parts. 1 Abacucks preparation, First, abacuch prepares himself to receive his direction from the Lord, what he shall speak in his reproof of the people. vers. 1.2.3. 2 His reproof of the wicked ones. In the second place he taxeth and reproveth the wicked ones in particular, as 1. The proud 1 The proud, and cruel oppressors, vers. 4. ad 8. 2 The covetous 2. The greedy covetous Cormorants and devourers of the poor, the depopulators of towns and countries, ver. 9. ad 14. 3 The drunkards 3. The beastly and filthy drunkards, causing all others to bee drunk, as jeroboam made Israel to sin, vers. 15. to the end of the 17. 4 The idolaters 4. The idle and vain idolater in the 18.19. and 20. vers. the three last verses of the chapter. eve. Prayer. 1. less. Prou. 1. The second holy Scripture proverbs. chap. 1. being set out for the first Lesson at evening prayer, comprehendes these principal points. Parts. 1 The instrumental author and end of the writing of these parables, The first is as touching the author and penne-man of this book of Parables, who sets down the end why they were written, and the use of them, vers. 1. ad 6. The second is Salomons Exordium to move attention unto the word of God, 2 Salomons Preface or Exordium, the son of God, his wise and heavenly doctrine, which he calleth by diuers names, as the fear of the Lord, the fathers instruction, the mothers teaching, and by sundry other titles▪ vers. 7.8.9. The third is Salomons dissuasion and dehortation from harkening to contrary counsel, 3 Salomons dehortation from contrary counsel, which will interrupt the course of our right manner of listening to the best wisdom and counsel, ver. 10, to the end of the 19. Exhortation to put on the Christian armor, The fourth is Salomons description and declaration of wisedoms zealous cry, 4 wisedoms zealous cry, of Christs loud calling of sinners to repentance: of the several judgements of God which wisdom denounceth to the foolish and obstinate, with the promises and blessings to the diligent hearkeners, and obedient, vers. 20. to the end of the 33. the end of the chapter. The third Scripture chosen for the Epistle, written, Epistle Eph. 6.16. ad 20. Ephes, 6. vers. 16. to the end of the 20. containing the Oration of that valiant captain saint Paul unto his Souldiers the Ephesians, Scope& drift of the text. wherein First, Parts. he commends unto them inward and spiritual strength and courage, whereby they may the better put on, 1 Inward& spiritual courage is commended. and use their spiritual armor, vers. 10. ad 13. Secondly, he nameth and describeth the several pieces of armor, 2 The names and description of the several pieces of armour whether defending or offending, and sheweth how to apply and use each piece verse. 14. to the end of the 20. 1 defensive, as The first piece of armor defensive, is the Girdle of verity. 1 The Girdle of Verity, The second is the Breast-plate of righteousness, 2 The breast-plate of righteousness, vers. 14. The third is shoes for their feet, of the preparation of the gospel of peace, 3 shoes of the preparation of the gospel of peace, vers. 15. The fourth is the most necessary Shield of Faith, 4 Of the shield of faith, wherewith they may quench all the fiery Darts of the wicked one, vers. 16. The fifth is the Cash or Helmet of salvation. 5 The Cash, or Helmet of salvation, The sixth is the Sword of the spirit, 6 The sword of the spirit, a weapon offensive, offensive, vers. 17. The seventh is the weapon of prayer, which is a piece of armor to both uses, as well for our own defence, as also for the offending of our aduersaries: And pray always, with all manner of supplication and prayer in the spirit, 7 The weapon of prayer which is both defensive and offensive, verse. 18.19.20. The evangelist S. John, chapter 4. ve. 46. to the end of the 53. gospel joh. 4.46. ad. will confirm unto us, Scope of this text. Christ is the maker and giver of all spiritual armor. that our Lord is the giver of these former gifts, and out of his Panoplie and all-sufficient armoury, God is the giver of these and all other gifts, we haue all our armor. That he casts no man in the teeth, no not the people whom he calls out of the highways: for the inhabitants of the country of galilee were to be partakers of his gtace, so well as the Iewes else where, as did appear in the precedent Gospel. The use of this miracle of Christs healing the Rulers son, By this second miracle which our Lord Iesus did( after he was come out of judea into galilee) of healing the Rulers son which was ready to die, Christ himself will make it appear manifestly unto us, how easy he is to be entreated of al sorts of men: Parts of the text, yea, though their estate and condition bee never so dangerous and desperate. 1 general. The Rulers petition occasioned The first general which the text affordeth, is the Rulers suite Preces& petitiones Regiae urged. 1 by the state of his sons sickness, and 2, Christs presence, 1. By woeful occasion of his sons sickness. 2. By our Lords gracious coming out of judea into galilee, vers. 46.47. The second general is our Lords behaviour. 2 general Christs behaviour whereof there bee two parts, 1. In chiding and reproving them, vers. 48. Except ye see signs and wonders, ye will not beleeue: whereto is annexed the Rulers soft answer, vers. 49. 2. In our Lords giuing content and satisfaction to the Ruler, by doing of the miraculous cure vpon his son, wherein respect, 2 Considerations in the miracle, 1. The dead and miracle itself by Christs word and testimony: Go thy way, thy son liveth. 2. The confirmation of the dead. 1. By the Rulers faith: And the man believed the word that Iesus had spoken, 3 Confirmations of the dead that is, and he went away satisfied, vers. 50. 2. The testimony of the seruants which came last from the child, and met the father homeward, vers. 51.52. 3. The fathers confirmation of his faith, by his comparing and computation of the time: Then the father knew that it was the same hour, &c. persuasions to walk in the spirit. The third general thing to be respected in the miracle( as hath been observed in other miracles) is the effect which it wrought. And the ruler believed, and all his household, 3 general effect of the miracle ver. 53. being the last verse of the chapter but one. The 22. sunday after Trinity. THere are two holy Scriptures out of the proverbs, sum of the two first Lessons chosen for the first Lessons of morning and evening prayer for this day, alluring and enticing Gods people by most heavenly rhetoric and spiritual persuasions to walk in the spirit, which King Salomon calls the way of good men and the ways of the righteous. Two other of the new Testament do answer the former in a most sweet melody of the same spirit whereof in the first Saint Paul thankes God hearty that the philippians had hitherto continued walking in the fruits of the spirit and fellowship in the gospel: sum of the Epistle& Gospel and he praies that they may continue therein, that they may bee pure and without offence until the day of Christ, filled with the fruits of righteousness, &c. In the second S. Matthew doth relate our Lords doctrine concerning our forgiving of scandals committed one against another, being an infallible testimony of our unfeigned love one towards an other, and of o●r walking in the Spirit,& not performing the lusts of the flesh. The first of the selected Scriptures is, Mor. Prayer. 1 less. proverb. 2, proverbs chapter 2. wherein King Salomon aims at the same mark, which he leveled at in the first, Scope of the chapter. keeping the same method in handling the same matter: Which is, Exhortation to the practise of wisedome● to exhort the children of the Church, to walk in the knowlede and practise of wisdom: never giuing over this his vain of spiritual wooing till the latter end of the 9. chapter: Parts of the text. In this text he doth, 1 He exhibits a goodly golden chain for his son to wear, First, commend a goodly chain for his son( every true believer) to wear, A golden chain for a godly man. consisting of a good many chief parts and principal links. ver. 1. to the 9. 2 A double commodity riseth to him that is obedient herein. Secondly, this wise counsellor propounds the two-fold commodity that ariseth to every godly soul, which hearkeneth to this counsel, wears this chain,& delights his soul in knowledge and obedience, A persuasion from ill mens company, The 1. good that comes thereof is, it will deliver us from the ways of ill men. ver. 10. to the 15. The 2. it will preserve us from the strange woman, whose dangerous estate he describes( as he did the mans before) ver. 16 to the 19. A persuasion from il womens company, Thirdly, vpon these worthy premises King Salomon infereth a most particular and special conclusion exhortative, 3 Salomons conclusion hortatiue vpon the former doctrines, grounding it vpon a most sure foundation, first, Gods mercy to the just and righteous, secondly, his judgements and punishments to the wicked, ver. 20.21.22. the end of the chapter. eve. Prayer. 1 less. proverb. 3 In the second selected Scripture, proverbs 3 chapter, Salomon a nursing father of the Church, Scope of the text. goes forward in feeding his son with the sincere milk of Gods holy word, taking vpon him the party and person of God himself, of Christ, Parts of the text. the fathers wisdom, that he may teach more profitably and with more authority. 1 A mention of more good arising to the odient, then he spake of before First, he shows that there will more good and commoditiy( then he spake of before) arise unto the soul and body of him that will remember Gods word, and treasure up his commandements within his heart. ver. 1. to the end of the 4. 2 he shows Gods children the way how to perform by 3 observations Secondly, that it may be done with more facility, he shows the way and means how to perform it, as, 1 By trusting in the Lord and relying vpon him for direction. ver. 5. 2 In taking heed of self conceit, pride, and haughtiness, or trusting in a mans riches, ver, 7. to the end of the 10. 3 In being so humble and lowly as to be content and not to murmur at afflictions and crosses. ver. 11.12. Exhortation to wear this chain. In the third part of the chapter he makes an encomion or commendation of wisdom 3 A commendation of wisdom. and her effects, to cause it to be the better affencted of all men. ver. 13. to the 26. In the fourth part he dissuades Gods children from many works of the flesh as interupting the course of this heavenly wisdom, and walking in Gods fear, 4 A dehortation from performing the works of the flesh, as as 1 The withholding of good from oh owners thereof. v. 27.28. 2 Intending hurt against our neighbour. ver. 29. 3 striving with a man causeless. ver. 30. 4 To bee fretted or grieved for the wicked man. ver. 31.32. In the fifth part of the chapter which is the conclusion he doth( as in the former chapter) propound the fearful& dangerous estate of the wicked man, 5 The dangerous and fearful estate of wicked men, which is scornful& a fool( as he terms him) and the happy estate of the righteous man, whom he calls humble and wise. ver. 33.34.35. the end of the chapter. The third selected Scripture is philippians chap. 1. ve. 3. to the end of the 11. containing in it. Epistle Phil. 1.3. ad 11, 1 Either the Apostles hearty thanksgiving. Parts. 1 thanksgiving ver. 3. to the end of the 8. 2 Or his zealous prayer. 2 Prayer ver. 9. to the 11. First he doth hearty and joyfully praise God for the constant perseverance and continuance of that people of philippi in the fellowship of the gospel, 1 What his thanksgiving is 2 His assurance of their further proceeding and continuance unto the end by three reasons, from the first day until now. ver. 3.4.5. Secondly, he doth assure himself and them of their further proceeding and continuance therein unto the end. 1 Because God will finish that work which he hath begun in them. ver. 6. 2 He hath had hitherto good experience of them to confirm his iudgement and opinion of them herein. 3 His prayer to God for thē out of this heart-rooted love toward them. 3 His love is such towards them, that it works this persuasion in him. ver. 8. In the third place out of this longing after them& heart-rooted love towards them in Christ Iesus, he conceiveth a prayer unto God for their increase, His prayer is for two good ends, A parable propounded to observe mercy commanded, proceeding and abundance in spiritual graces as knowledge and iudgement, ver. 9. to these ends, 1 That they may discern things that differ, 2 That they may be pure and without offence until the day of Christ. ver. 10. Both which do arise from this original, their abundance, and being filled with the fruit of righteousness which are by Iesus Christ unto the glory and praise of God. ve. 11. gospel. The Lord that knew how hard a thing it is for the froward and crooked nature of man, Scope& sum of it, to be constant and persevering in charity, or to purse up injuries one after another, doth in this fourth Scripture, A persuasive commandement unto that difficult duty of pardoning one another, Math. 18.22. to the end of the 35, among these gifts of the spirit( so often inculcated in these sundays after Trinity) persuade the children and Church of Christ unto this difficult and necessary duty of pardoning and remitting the scandals and offences one of another, The general parts, Saint Matthew will show us Christs intent herein. first in the question which Peter propoundeth, and is answered by our Lord Iesus, ver. 21.22. secondly, by the confirmation, use and application of that answer in the parable of Creditor and debtor uttered by Christ from the 23. to the end of the 35. the end the of chapter. Parts special of the text, And forasmuch as above all other things, for which God doth call man to account, this is a chief, the forgiving and pardoning of offences, 1 The parable, 2 The use of the parable, Christ therefore utters it, first, in a similitude of a King that would call his seruants to account, ve. 23. secondly, Parts of the parable, he makes use of the parable, applying it particularly. ver. 35. 1 The gentleness and long suffering of the King the great Creditor, In this simile is to be considered, First, the gentleness and long suffering of the King to his seruant that great debtor, from the beginning of the 23. to the end of the 27. 2 The unmercifulness& inhumanity of the debtor, Secondly, the unmercifulness and currish dealing of this great bankrupt debtor with his fellow seruant, a small& petty debtor, from the beginning of the 28. to the end of the 34. unmerciful men shall be paid home in the end, The ●udite and county day being come, the bankrupt is brought to the great Creditor, The bankrupt is brought to the audite of the great creditor who 1 Requireth his due debt of him, being a thousand talents, as ver. 23.24. 2 Because the debtor had nothing to pay, 1 The debt is acknowledged. the creditor takes order by sale of the debtors goods, 2 Good satisfaction must be made one way or other. that satisfaction should bee made. ver. 25. The vau-rien debtor being at a low ebb, at a dead lift and in a pitiful case, saw there was no remedy but to haue recourse in humiliation to his creditor. ver, 26. What course the bankrupt took with his Creditor. 1 By falling down before him, 2 By a reverent entreating of him,& by desiring of longer time. The creditor and master of this seruant being more ready to forgive, then the debtor was able to pay; The mercy and pitty of the Creditor. is 1 Touched with compassion, 2 He loosed the debtors body from his imprisonment, 3 He forgave him the debt. ver. 27. How soon this ding-thrist and bad husband had forgotten all these courtesies, S. Matthew tells. The forgetfulness and unthankfulness of the great debtor towards a petty debtor consisting in three things, But when he was departed, see how he handled a fellow seruant of his which ought a very small sum. 1 In laying hands on him. 2 Offering to strangle him. 3 urging present payment. ver. 28. His debtor humbled himself, though to his fellow seruant, with more then cap and knees, as ver. 29. That would not serve, but this inhuman creature, the greedy lion must haue the poor mans carcase, and( as the proverb goes) make dice of his bones. ver. 30. This hard& uncourteous, not vncurreous& vndogged dealing is related to the master of them both. ver. 31. who 1 calls him coram nobis, and rates him soundly. vir. 32. 2 tells him his duty. ver. 33. 3 grows angry with him. 4 Puts him in execution. ver. 34. The 23. sunday after Trinity. Fruits of the spirit must be tasted of Reason of the choice of these Scriptures. IN the former two Scriptures out of the old Testament chosen for this day, the fathers of the Church haue offered us occasion to continue our meditations as touching our walking in the ways of righteousness, our affecting and delighting to taste of the fruits of the spirit, not of the forbidden fruit. sum of the 2 first Lessons. Wherefore they bring in Salomon out of the same book of the proverbs describing to the Church the roote, body, boughs, branches, leaves, blossoms and fruit of this flourishing and fruitful spiritual three of holinesse to God and righteousness to man. sum of the Epistle& gospel In the two latter, taken out of the new Testament, this new and sanctified life is first exhorted unto, called the celestial life, our conversation is in heaven, secondly, our Lord and saviour out of a cavilling and captious question moved by the equivocating pharisees and answered by him, teacheth the necessary performance of our true holinesse and religion to God, and all due reverence, honour, and dutifulness to man. Mor. Prayer. 1 less. provver. 11. The first of the Scriptures for morning prayer proverbs 11. commends to the Church many sweet instructions of righteousness, Parts. as First, concerning the grace and virtue of upright and true dealing, 1 Of upright& true dealing. and the 'vice of falsehood and deceit, ver. 1. 2 mischiefs arising of pride, and the good which comes of ●umilty, Secondly, what mischief ariseth of pride, and what fruit springs from humility, ver. 2. Thirdly, what goodly fruits do spring from righteousness, and how righteous men flourish, and on the contrary what plagues do accompany wicked men, whether they be hypocrites, ● The fruits of righteousnessei envious, slanderous, or any way foolish. ver. 3. to the end of the 15. Gods Church is dehorted, from fleshliness and unrighteousness, In the fourth pa●t of t●e chapter Salomon commends other virtues, as modesty in women, mercifulness, 3 Of modesty in women, mercifulness, truth and uprightness. truth& uprightness▪ peaceableness, and kindness, liberality, and bountifulness unto all men: and discommends the contrary vices, ver. 16, to the end of the 31. the end of the chapter. The first for evening prayer is the subsequent chapter proverbs 12. wherein Gods spirit by Salomons pen, eve. Prayer. 1. less. Prou. 12. Scope of the text. holds on the same course in extoling the fruits of righteousness both in men& women, telling all what good they shall reap by them, and threatening wicked ones with punishments for the contrary vices and ungodliness, In the first part he commendeth to the Church the love of instruction or affliction, Parts. 1 A commendation of the love of instruction, or Gods chastisements, being as the parents of heavenly knowledge and experience being as the parents and begetters of knowledge. ver 1.2.3. In the second the industry and painfulness of a woman, the wisdom, good speech, and good aduise of a man, and discommends the contraries. verse, fourth to the end of the ninth. In the third he will teach men to bee merciful, even to beasts, to be painful and frugal, upright and just, in dead, 2 Of the painfulness of a good woman. thought, and word, to be cheerful and not heavy hearted, faithful, and not deceitfully minded. ver. 10. to the end of the 28. the end of the chapter, 3 Of mercifulness to beasts, and frugality. In the first text of Scripture out of the new Testament, Epistle Phil. 3.17. to the end of the 21, because examples do much prevail with men,& do move much, Saint Paul Philip. 3.17. to the end of the 21. ver. the end of the chapter, Scope of the text. will give the Church of Philippi two sorts of Examples of good and godly both teachers and hearers, of bad and wicked both Ministers and people, that we may learn to embrace goodness by the one, and to eschew evil and naughtiness by the other. Parts of the text. The text containeth. 1 An exhortation 1 Exhortation to imitation. ver. 17. 2 The motive and ground of the exhortation 2 Grounds of exhortation. in the other four verses to the end of the chapter. Examples of fleshly and spiritual teachers and hearers, Exhortation to imitate. The exhortation is 1. either to the imitation of a singular example, 2. or a plurality of examples. One example The singular example is himself, be ye followers of me. Many examples, The plural is of others, whose conversation is also like that of the Apostles. ver. 17. Parts and considerations of the motive, The motive or reason of this exhortation is drawn â disparatis. A description of such ministers as walk in by parts five ways, all which are crooked. The 1 part thereof taken from a description of their fearful estate which are contrary walkers and in by-paths▪ whom he thus describeth. 1 They are enemies to the cross of Christ. ver. 18. 2 Their end is damnation, 3 Their belly is their God. 4 Their glory is their shane: 5 They mind earthly things. ve. 19. This is that ill-favoured, foul, and silthy picture of a leathsome Minister and professor, of whom the Apostle hath often spoken before, The filthy loathsome picture of a bad Minister or professor. and now tells them weeping The 2 part of the disparate or contrary is taken from a description of the blessed and happy estate of the true Apostles of Christ and unfeigned professors of holy religion. But our conversation is in heaven. 2 A description of the blessed& happy estate of of the true Apostles& professors of Christs truth. ver. 20.21. the two last verses of the chapter. In the second Scripture of the new Testament& last of the 4. written Math. 22.15. to the end of the 21. Forasmuch as all debt is due, and m●st be paid one way or other( as appeared in the former gospel Gospel. ) and because all men haue two sorts of debts and deuce to pay, Math. 22.15. to the end of the 21. the one to God, and the other to man, our saviour Christ being God and man, challenging a double debt, Coherence& harmony of this gospel with the former Scope of this Gospel. will therefore in this portion of Scripture teach us our obedience and love unto God, as also our reverence and duty to men and Magistrates, For they are fruits of the spirit, both to give unto God that which is his due, and unto caesar that which is Cesars. The two fold love is the fruits of the spirit. In this text S. Matthew denoteth, 1 The occasion of Christs teaching this doctrine, Occasion of the doctrine, ve. 15.16.17. 2 The doctrine itself, The doctrine itself, ver. 18.19.20.21. 3 The effect of the doctrine. The effect of the doctrine, ver. 22. The occasion is two-fold, Occasion two-fold, 1 Either the pharisees consultation to entrap him in his talk. ver. 15. 2 Or the accomplishing and acting of their plotted designment. 1 By the cunning and smooth insinuating words of their Disciples, and the Herodians, ver. 18. 2 By the plain propounding of their question, Parts of the doctrine, ve. 17. Is it lawful to give tribute? A question needless, and out of question. The doctrine hath two considerations. First, the preface 1 The preface, which S. Mattoeew makes, as 1 Opposing Christs omniscience& knowing their malice, unto their cunning complotting to antitype him in his talk. 2 Expressing our Lords reproving them for their dissembling and hypocrisy. ver. 18. The second consideration is the solution of the question containing the doctrines of obedience to Magistrates: The solution of the question containing three considerations, and by implication he infereth more strongly our true obedience and worshipping of God, as 1 By his commandement: show me the tribute money. Of his commandement to show the money 2 By his question, Whose is this image?( by which question our saviour caught them& taught them) v. 19.20. 2 His question about the money, 3 By his consequent& conlusion of a strong argument gathered vpon 3 The inference and conclusion hereupon, the premiss●s& former propositions which themselves had framed: give therefore to caesar, the things that are Cesars, and unto God the things that are Gods. ver. 21. The effect of the doctrine in the pharisees and their complotters and instruments consisteth in three things. P●rts and observations in the effect of the doctrine. First, they marveled: secondly, they left him: thirdly, they went their way. ver. 22. The 24. sunday after Trinity. Good Lessons of obedience must haue good attentio sum of the 2 first Lessons. THe two former selected Scriptures, taken out of the proverbs of Salomon do afford doctrines of instruction concerning the duties of the second Tables and that good which ariseth to such as perform those duties, with exhortations thereunto, not without most gracious Lessons given to Gods people, for their love unto godliness, the fear of God, their de●●re to be instructed therein, and for their affecting of all good fruits of the spirit, in thought, word, and dead. sum of the Epistle& gospel The two latter, being chosen out of the new Testament, are to the same ends and purposes, though in other manner and phrases delivered: Whereof in the first Saint Paul doth praise God that the Colossians had practised many good Lessons of holinesse, and spiritual walking in their faith, hope, and love: praying also for their continuance therein, and in other fruits of righteousness. And in the second, our saviour Christ himself, by his own example of raising up the Rulers daughter,& stoping the womans bloody issue, will teach us to perform works of charity one towards an other, omitting no occasion of doing good at any time. The first Lesson for morning prayer is Pro. 13. Mor. Prayer 1. less. Prou. 13. Wherein, that the rest of his documents may with more fruit bee received, Parts. he First, gives in his Prologue a Lesson of obedience and of effectual hearkening to all good instruction. 1 A Lesson of obedience and hearkening to al good instruction. A wise son will obey the instruction of his Father, but a scorner will hear no rebuk. ver. 1. Secondly, he gives many good Lessons in particular, as 2 Many particular instructions, 1 Concerning the well ordering and guiding of a mans tongue with wariness and discretion. ver. 2.3. 2 Concerning diligence in a mans calling. ver. 4. Good Lessons for men and women 3 Concerning truth and upright dealing, by poor and rich, ver. 5, to the end of the 9. 4 Concerning humility, diligence, discrete behaviour,& harkening to good counsel by poor and rich. ver, 10. to the end of the 18. 5 As touching the difference betwixt the obedient and disobedient, whom he calleth wise, and foolish in respect of many things falling out to them both. ur. 19. to the end of the 25. the end of the chapter. The first Lesson for evening prayer is proverbs 14. eve. Prayer. 1 Less. Prou. 14. which in regard of his subject matter, doth not much differ from the former. Parts. For though in the First part of the chapter his first parable bee of a wise woman. 1 Of a wise woman, ver. 1. yet in the rest of the chapter he speaketh as he did before, namely in the Second place of righteous and holy men, of lewd& ungodly person, 2 Of righteous and holy men, of lewd& ungodly persons of wise and foolish, of frugality and ill husbandry. ver. 2.3, In the third, of speaking the truth, 3 Of speaking the truth. ver. 5. and of the fruit which they do reap that walk holily and seek wisdom, and so on the contrary. ver. 6. to the end of the 11. Fourthly, of those rules and precepts that are to be observed in a mans life and conversation, 4 Rules to bee observed in a mans conversation. & with what wisdom a mans ways are to be directed and managed. ve. 12. to the end of the 22. Fiftly, there is a commendation of labour and taking pains, 5 A commendation of labour& pains taking a commendation of wisdom, truth, and the fear of God, ver. 23. to the end of the 27. sixthly, Salomon discourseth of the honour and chief ornaments of a King: 6 Of the honour& chief ornaments of a king. and what good virtues they are which both inwardly and outwardly do adorn the people of any nation, and contrarywise what vices do dishonour and disgrace them, ver. 24 to the end of the 35. the end of the chapter. The Epistle for this day, Colossians chapter 1. ve. 3. Epistle Col. 1, 3. to the end of the 12. to the end of the 12. Good trees of coloss bring forth godly fruit. Scope of the text, contains an holy and thankful rehearsal of the graces and fruits of the spirit, which did grow so plentifully among the fruitful people, those holy trees of coloss. The parts Parts. of the text are, 1 Saint Pauls thank●giuing, 1 Saint Pauls gratulation and thanksgiving to God. ve. 3. to the end of the 8. 2 His comprecation, that is the joint prayer of him,& his fellow-labourers 2 The joint prayer of him and his fellow-labourers. for Gods furtherance, increase and continuance of his grace in them, ver. 9. to the end of the 12. Parts of his thanksgiving, 1 He gives thankes to God for their faith, their love, and their hope. ver. 3.4. and a part of the 5. 2 Secondly, he tells them that these graces came to them by the ordinary instrumental means of the preaching of Gods word: for the fruitfulness& good effects whereof he also implieth a thanksgiving, as praising God in like manner for Epaphras the Minister therof, whom God had set over them, in the rest of the 5. ve. and in the 6.7.& 8. verses. His comprecation is, Parts of the comprecation or joint prayer, 1 That they might be fulfilled with knowledge of Gods will, in all wisdom and spiritual understanding. 2 That they might walk worthy of the Lord, 3 And please him in all things. 4 Being fruitful in all good works, which are the ends of knowledge, and increasing in the knowledge of God. ver. 9.10. 5. Their confirmation and strenghning with all might through his glorious power, unto 1. patience, 2. long-suffering: and all these with alacrity, willingness, cheerfulness, joyfulness. ver. 11. 6 That they might( having attained all) give thankes unto the father which hath given all, which hath made us meet to be partakers of the inheritance of the Saints in light. ver. 12. gospel. Math. 9.18, to the end of the 38, Though the cleargy-men, the pharisees with their schollers, and the Herodians being in profession spiritual men, had no purpose so to show themselves by their spiritual walking, One good believing Ruler, among many bad pharisees. or by their endeavouring to understand, dependence of this Gospel wi●h the former Scope of this text. much less to beleeue and rely vpon Christ, yet in this portion of Scripture, Math. 9. ve. 18. to the end of the 26. the evangelist will tell us of a certain good ruler among them( whom Saint mark calls jairus) who believed in the Lord, and therefore came unto him to haue his daughter raised from death to life. In this Scripture, Parts of this Scripture. for memory and order sake, wee may consider that S. Matthew draws all un●o two principal& main heads, For in the First place he sets down▪ what was done abroad,& without, before Christ came into the rulers house, 1 What Christ did before he came into the Rulers house. and that he doth, in the first 5. verses. Secondly, he relates what fell out after 2 What fell out after, Christ camc into the house of the Ruler: in the other 4. verses. In the first general we may observe, Parts of the first general: 1 Either what was done at the Rulers first coming to Christ being abroad. 2 Or what fell out in the way as Christ went, for First, the Ruler came unto Christ and made his petition. ver. 18. Secondly, we may respect the manner& matter of Christs answer unto him, as 1 In his rising up with his Disciples 2 In his following the Ruler to his house, ver. 19. The things to bee observed falling out in the way as our Lord went to the Rulers house, Parts of the second general, are 1 What the woman did which was diseased with an issue of blood 12. yeares. ver. 20. 2 What the woman thought and spake out of a true& sound faith ( Who believed, and therefore she spake) ver. 21. 3 What she suffered, what Christ did to her( for she was his patient) who First, turned him about, Secondly, with compassion beholded her. Thirdly, he spake to her: Daughter be of good comfort, Christs inexplicable kindness to the bele●uing ruler, thy faith hath made thee whole. Fourthly, he healed her the same hour. ver. 22. In the Rulers house whereinto Christ entred, observations of things done in the rulers house. 1 observe the miracle which was done, 2 mark the sequel and consequent of the miracle. In the miracle note, 1 Christs preparing of himself unto it. 2 The form and manner of doing and performing it. Christ prepares himself to do this miracle, Part● and notes of the miracle 1 By persuading the minstrels and multitude of fiddlers and dancers to avoid the house, 2 By thrusting them out by force, though they derided him. ver. 23.24. Christs preparation to the miracle. The form of this miracle consists in two things, 1 Christ took her by the hand 2 She arose. ver. 25. The sequel of the miracle, is the same which arose therof, The bruit of it went through all the land. form of the miracle consists in. ver. 26, The 25. sunday after Trinity. sequel of the miracle, BEcause it is but seldom when there fals out 26. Lords daies or sundays after Trinity, Reason and occasion of the choice of these Scriptures▪ therfore the Leitou●gie of our Church sets not out any more, for any further sunday, but four for this last, being the five and twentieth in number& always the last immediately going before advent sunday. Suumme of the 2. first Lessons. An excellent choice made of the four Scriptures for this last sunday after Trinity. And albeit they haue continued to appoint two Scriptures for the first two Lessons out of Salomons proverbs, as they did before. Yet with those doctrines concerning godliness and holinesse of life, they will also join a confirmation of the advent and Incarnation, Life, Death, Passion, Resurrection, and Ascension, of our Lord Iesus Christ. And as Ianus is said to haue two faces, one looking backewards and the other forward: So haue they chosen such Scriptures for this last sunday after Trinity, The doctrines of Mortification& vivification and of Chrsts advent connexed& united, which partly look b●ckewards, and are agreeable to the doctrines going before contained in the last half of the year, and partly forward, which are suitable to those comprehended in the first half, For which cause they haue selected a most accommodated portion of Scripture out of the prophesy of jeremy, Suumme of the Epistle and gospel. in the third place, in stead of the Epistle, being a most divine, true plain and remarkable prophesy of the Incarnation and coming of Christ in the ●le●h And in the last of the four which they haue ca●led out for this day, it may appear, that the prophesies are fulfilled concerning Christs coming: because he hath performed& effected( by divine& powerful teaching, by extraordinary and miraculous working, by a glorious and victorious conquest in suffering) the offices of a saviour, and Redeemer, a King and a Prophet, and shewed himself thereby to be of two natures, perfect God,& perfect man, of a reasonable soul, and human flesh subsisting, and combined in one person. The first of these four Scriptures is proverbs 15. Mor. Prayer. 1 less. provver. 15 wherein the spirit of God giveth many gracious lessons by Salomons pen, unto the children of the Church, Parts. as First, concerning the well guiding and ordering of a mans tongue 1 Of the well guiding of the tongue, and words. ve. 1. to the end of the 7.& in other parts of the chapter. Second●y, touching the difference that is put between the godly and the wicked, 2 The difference between the godly and the wicked. whom he calls the wise and the foolish( as he did before, and as he doth oftentimes afterward) ver. 8. to the end of the 15. Thirdly, he discourseth of that Autarchy, 3 Of the content●dn●sse& peace●●l●nesse the righteous& the co●trar● vices in wicked men, contentedness, painfulness, peaceableness, with other sorts of graces and gifts of God, which are to be found in the righteous and godly, with the effects of those graces, and the contrary vices of the rebellious, wicked, and obstinate: which are not only abomination to the Lord, but also dangerous& most hurtful, yea pernicious to the bodies and souls of such as do delight therein. ve. 16. to the end of the 33. Difference between godly and ungodly men, the end of the chapter. even. prayer. 1 Less. provver. 16 The sixteenth chapter of the proverbs of Salomon is the second of the four, and the first Lesson for evening prayer, making mention Parts. 1 Of Gods prescience and particular providence in the disposing of all things. First, of Gods prescience and particular providence in the disposing and governing of all things, even in each& every mans private and particular affairs, ver. 1. to the end of the 7. Secondly, the text makes mention( as in the former chapter) of the happy estate of that man, 2 Of his happy estate which is content with a little, which is content with a small portion righteously gotten, and rightously used: also it entreateth of divine eloquence, of iustice, righteousness, wisdom, discretion▪ affablenesse, mercy, and gravity, both in Kings and others,& of the vices on the contrary side ver. 8. to the end of the 28. Thirdly, Salomon speaketh of reverence which is due to the aged, 3 Of reverence due to the aged of the necessary use and effect of correction and discipline. ver. 29.30, Epistle The third portion of Scripture is a part of the 23. chapter of Ieremies prophecy. ver. 5. jer. 23.5. to the end of the 8, to the end of the 8. wherein Almighty God by his Prophet jeremy, out of that love which he beareth to his people and sheep, Parts of the text. maketh promises to them. 3 Particular promises, First, to deliver them out of the hands of spoiling and destroying shepherds: secondly, so to be shepherd himself in gathering them: thirdly, to provide in time a righteous branch whom he will raise up unto david, which( as he speaks by the mouth of the Prophet Micah) shall feed that my people Israel. Parts of the text more special, These four verses contain in them. First, a prophesy concerning Christ to come, 1 A prophesy of Christ to come. verse fifth and sixth. Promises of redemption by Christ alone. Secondly the use that Gods people are to make concerning this holy prophesy. 2 The use of the prophesy, The prophesy is 2 Parts of the prophesy, 1. Concerning the humanity and incarnation of Christ the son of God, 1 Humanity of Christ, and true incarnation, of his kingdom and the administration thereof, vers. 5. 2. Of his priesthood in saving his people, 2 His priesthood in saving his people, and of his prophesy in preaching and doing righteousness both before God and man, ve. 6. The use of the prophesy, use of this prophesy what it is in the peoples acknowledging of Gods goodness towards them by a later experience then they had in times past, being a more special accessary& appendix of his favour. And this acknowledging, though in phrase and speech diuers, is diversly set down. 1. {αβγδ}, negatively: They s●all no more say, The prophecy is set down both n●gatiuely and affirmatively, the Lord liveth which brought up the children of Israel out of the land of egypt, vers. 7. 2. {αβγδ} positively and affirmatively: But the Lord liveth which brought us up, and lead the seed of the house of Israel out of the North country, and from all countries where I had scattered them, and they shall dwell in their own land, vers. 8. A most manifest prophesy of the peoples return out of captivity, and of the salvation of jews and Gentiles which belong to Gods fold and pasture. Though such a portion of scripture as this fourth, Coherence& agreement of this scripture with another appointed for the 7. sunday after Trinity-Reason of this choice, John. 6.5. to the end of the 14 vers. was chosen to be red and taught in the Church for the 7. sunday after Trinity, concerning our saviour Christs miracle of the 7. loaves, as this is of the 5. loaves. And though by the german Churches another is chosen far different from both: yet our Church of England hath in very Christian policy done this, to put the people in mind( which they cannot do too often) as concerning their duties of believing, trusting, Scope of this text, and putting all their confidence in God, and relying only vpon his fatherly providence, who as he raiseth from death to life,& restoreth to health the inveterate diseased, yea the desperate& incurable. Christ a most careful householder to provide for the bodies as well as for the souls of his people. So here he sheweth himself a most careful householder in providing food for the peoples bodies, that are in health, Christ is the careful householder, whereby to preserve their bodies, and maintain this health. In this text S. John sets down, First, the introduction or occasion of this miracle, 1 Introduction, or occasion of the miracle. in the first 10. verses, and in a part of the 11. Parts of the text, Secondly, he makes relation of the miracle itself, 2 The miracle itself, and the subsequent or effect thereof, in the rest of the 11. verse, and the other three verses following. In the entrance or introduction& preparation which our Lord makes to the miracle, S. John observeth Parts of the introduction. First, the occasion 1 Occasion. which Christ took by reason of the distressed estate of the multitude which followed him, ve. 1. unto a part of the 5. vers. 2 Deliberation. Secondly, he observes Christs deliberating& conference with Philip& Andrew about the matter:( notwithstanding his resolution in himself) in the rest of the 5. vers, to the end of the 9. Thirdly, he notes the preparation 3 Preparation. which our Lord maketh, consisting 1. In his placing the guests. 2. In preparing the bread& the fishes by blessing& distributing them to the people, ve. 10 and a part of the 11. 3 Considerations of the miracle. The miracle hath these considerations, First, concerning the number of them which were fed, ( which as S. Luke also saith) was 5000. Secondly, their eating till they were satisfied. Thirdly, concerning the remainder of the fragments in the rest of the 11. vers. the 12. and 13. Effect of the miracle, what it was,& what use the people made of it. The effect of the miracle is a testimony testifying and acknowledging of the power& efficacy of Christ by this divine miracle, confirming this heavenly doctrine concerning Gods particular providence: and thereby also strengthening the weak faith of his chosen people: Then the men, when they had seen the miracle that Iesus did, said: This is of a truth the Prophet that should come into the world. vers. 14, A general CONNExion and Harmony of all those holy Scriptures that are appointed to be red throughout all the Congregations and Parishes of England, vpon all the sabbath daies, or sundays throughout the whole year, as also vpon those great and solemn Feasts of Christs nativity, his Circumcision, his Appearing and manifesting of himself to the Gentiles, his Fasting, and Tentation, his Passion, Death, Resurrection, Ascension, and his sending down of the holy Ghost, with the graces and gifts thereof, which fell vpon the Church, and shall continue with them to the end of the World. FIrst of all, for the 4. sundays before Christmas, which are called sundays of advent, four sundays in advent. holy scriptures are chosen, containing doctrines, exhortations, and their uses, as touching the coming of our Lord Iesus Christ, his first& his second coming: that is to say, his coming in the flesh for our salvation, and his second coming at the end of the world to judge the quick and the dead. Hereupon followeth immediately the celebration of the feast of the nativity of our Lord Iesus Christ, Christmas day. wherein choice scriptures are culled out by the Fathers of the Church, concerning Christs true incarnation, his perfect birth, and taking true flesh of the flesh of the virgin Mary. The day of our Lords circumcision, Christs Circumcision. called shores day is remembered in the next place: wherein the doctrines of Christs performing the sacrament of circumcision in his own person, and the true circumcision of the heart are handled. Christs Epiphany, To these doctrines accordeth the doctrine of the Calling of the Gentiles, handled vpon the day to the Epiphany( that is, Christs Apparition to the Gentiles) commonly called, the Twelfth day: when the wise Gentiles came from the East to jerusalem to worship Christ the new-borne babe, and Sauiuiour of the world. The 5. sundays after the Epiphany five sundays after the Epiphany, are next in order, wherein the doctrines concerning Gods favour unto all Nations, in redeeming, calling, and saving them by Christ his son, are discoursed vpon. On the 3 sundays following called Septuagesima, Sexagesima& Quinquagesima, Septuagesima, Sexagesima, Quinquagesima sundays, are chosen texts of holy Scripture, containing doctrines of Humiliation, that the church may be prepared unto the celebration of the happy memory of our Lords perfect humiliation, by his fasting and temptation, as also by his passion and death. Vpon the 6. subsequent sundays, called the six sundays in Lent, six sundays in Lent, are sit scriptures chosen out, containing doctrines, exhortations& dehortations, as touching the true humbling of ourselves in soul and body, by refraining of those sins which do hinder our true and hearty service of God: As also by the embracing of those graces and virtues which do make us fit vessels for God to be served in, whereby wee may be the more effectually humbled and cast down in sorrow against the time of the memorial of Christs sorrows, caused by our sins: and therewithal meditate the joys, which all Christians do conceive in that most comfortable doctrine of Christs Resurrection. Easter day, Hereunto is annexed the celebration and commemoration of our Lords Resurrection, under the name of the Feast of Easter: wherein the church hath made choice of doctrines accordingly, not onely to prove the truth of Christs powerful Resurrection, but also there out to argue the necessity of our dying to sin, and rising again to newness of life. five sundays after Easter, On the 5. sundays following this feast of Easter, they haue picked out such texts of holy scripture as do prove the truth of the doctrine concerning Christs resurrection: such scriptures also which do propound exhortations to vivification, as well as mortification: that so they may be the better fitted to make benefit of Christs Ascension, another great pillar upholding Gods house. The solemn least of our Lords Ascension, Ascension day, is remembered in the next place: for the which feast holy scriptures are also chosen to prove the truth and the necessity of that most comfortable doctrine of our saviours ascending into heaven: both to prepare a place for his elect children, as also to sand downeth holy Ghost unto the Church in most plentiful maner, which he did at the feast of Pentecost, commonly called whitsunday, or Witsunday. At the time appointed, whitsunday, called Pentecost. our Lord performed his promise concerning his sending of a comforter unto his Church, namely vpon this day called Pentecost. For which cause the church hath chosen remarkable scriptures, to the intent that all Gods people dispersed vpon the face of the earth, may with true thanfulnes aclowledge so unspeakable a benefit. The unity in Trinity, and the Trinity in unity which, Trinity sunday The 25. sundays after Trinity, is to be worshipped, cannot bee remembered: and therefore some scriptures are also appointed for the commemoration and celebration of that most divine and sacred mystery, not onely vpon that day which is called trinity sunday, but also for five and twenty sundays after: Wherein, as vpon this day, the doctrines concerning the mystery of this indivisible Trinity, are handled: So for the twenty five sundays after this feast,( which make up the other half year,) they haue selected such texts of holy scripture, as may most fitly stand Gods people in stead for doctrines and exhortations, unto the bringing forth of the fruits of the spirit, and to the hatred and detestation of the works of the flesh. AN INDEX, OR TABLE, of all those two hundred and sixty holy Scriptures( which are contained in this harmonical Tessarography, or Combination) whether they be whole chapters, or parts and parcels of chapters, out of the old and new Testament, with the number of the page. where every Combination beginneth. FOr the first sunday in advent these four concordant holy Scriptures are chosen out, First sunday in advent. page.. 6. Esayes prophesy the first chapter, is for the first Lesson at morning prayer. Esayes prophesy the second chapter, is for the first Lesson at evening prayer. romans, chapter 13. verse 8. to the end of the chapter, is for the Epistle. Matthew. 21. chapter, verse 1. to the end of the 13. vers. is for the gospel. Second sunday in advent, page.. 11. Esay. chap. 5. Morning prayers, first Lesson. Esay. chap. 24. Morning prayers, second Lesson. romans 15 chapter, verse 4, to the end of the 14. verse, for the Epistle. Luke 21. chapter, verse 25. to the end of the 33. verse, for the gospel. Third sunday in advent. page.. 16. Esay. 25. chapter, Morning prayer, first Lesson. Esay. 26. chapter, evening prayer, first Lesson. 1. Cor. 4.1. to the end of the 5. vers. Epistle. Matth. 11.2. to the end of the 10. vers. gospel. Fourth sunday in advent. Pag. 19. Esay. 30. chapter. Morning prayer, first Lesson. Esay. 32. chapter. evening prayer, first Lesson. Philip. 4.4 to the end of the 8. vers. Epistle. John. 1.19. to the end of the 28. vers. gospel. nativity of our saviour Iesus Christ. Pag. 23. Proper psalms for Morning prayer, be the 19.45.85. Proper psalms for evening prayer, be the 89.110.132. Esay. 9. chapter, is Morning prayers first Lesson. Esay. 7. chap. v. 10. to the end of the 15. ver. eve. pra. 1. Lesson. Luk. 2. chap. ve. 1. to the end of the 14. ver. Morn. prai. 2. Lesson. Titus, 3. chap. ver. 4. to the end of the 8. ver. even. pra. 2. Lesson. Hebrews. 1.1. to the end of the 13. verse, Epistle John. 1 ver. 1. to the end of the 14 vers. gospel. sunday after the nativity of Christ. page.. 31. Esay 37. chapter, Morning prayer; first Lesson. Esay. 38. chapter, evening prayer, first Lesson. Galat. 4.1. to the end of the 7. for the Epistle. Matthew, the whole first chapter for the gospel. Circumcision of Christ. Pag. 35. Genes. 17. chapter, Morning prayer, first Lesson. Deuter. 10.12. to the end of the 15. verse, even. pray. first Lesson, Rom. 2.17. to the end of the 29. ver, Morn. prai. 2. Lesson. Colossians. 2. evening prayer, second Lesson. romans. 4.8. to the end of the chapter, Epistle. Luke 2.15. to the end of the 21. verse, gospel. Epiphany Pag. 40. Esay, 40. chapter, Morning prayer, first Lesson. Esay, 49. chapter, evening prayer, first Lesson, Luke 1.3. to the end of the 22. vers. Morning prayer 2. Lesson. John, 2.1. to the end of the 11. verse, evening prayer 2, Lesson, Ephes. 3.1. to the end of the 11. verse, Epistle. Matthew, 2.1. to the end of the 12. vers. gospel. 1 sunday after the Epiphany. page.. 45, Esay 44. chapter, Morning prayer, first Lesson. Esay 46. chapter, evening prayer, first Lesson. romans 12.1. to the end of the 5. verse, Epistle, Luke 2.42. to the end of the chapter, gospel. 2 sunday after the Epiphany page., 48, Esay 51. chapter, Morning prayer, first Lesson, Esay, 52. chapter, evening prayer, first Lesson, romans 12.6. to the end of the 16. verse, Epistle. John 2.1. to the end of the 12. verse, gospel. 3 sunday after the Epiphany, page., 52, Esay 55. chapter, Morning prayer, first Lesson. Esay 56. chapter, evening prayer, first Lesson. romans 12.16. to the end of the 21. verse, Epistle. Matth. 8.1. to the end of the 14. verse, gospel. 4 sunday after the Epiphany, Pag. 57. Esay. 57. chap. Morn. pra: first Lesson. Esay 58. chap. even. prai. first Lesson. Rom. 13.1. to the end of the 7. verse, Epistle. Matth. 8.23. to the end of the chapter. gospel. 5 sunday after the Epiphany, Pag. 61. Esay. 59. chap. Morn. prai, 1. Lesson. Esay. 64. chap. even prai. 1. Lesson. Colos. 3.12. to the end of the 17. verse, Epistle. Matth. 13.24. to the end of the 30, verse, Gospel, Septuagesima sunday. Pag. 65. Genesis, 1. chap. Morn. prai. 1. Lesson, Genesis, 2. chap. even. prai. 1. Lesson. 1. Cor, 9.24. to the end of the chapter, Epistle. Matth. 20.1. to the end of the 16. ver. gospel, Sexagesima sunday. Pag, 70. Genes. 3. chap, Morn. prai. 1. Lesson. Genes. 6. chap. even. prai. 1, Lesson. 2. Cor. 11.19. to the end of the 32. verse, Epistle. Luke 8.4. to the end of the 15. verse, Gospel, Quinquagesima sunday. Pag. 74, Genes. 9. chap. Morn. prai. 1. Lesson. Genes. 12. chap. even. prai. 1. Lesson. 1. Cor. 13. verse 1. to the end of the chapter, Epistle, Luke 18.31. to the end of the chapter Gospel, 1 sunday in Lent, Pag 81. Genes. 19. chap. Mor. Prayer 1. Lesson. Genes. 22. chap. eve. prayer. 1. Lesson. 2. Cor. 6.1. to the end of the 10. verse, Epistle, Matth, 4.1. to the end of the 11. verse, Gospel. 2 sunday in Lent, Pag 87. Genes. 27. chap. Morn. prai. 1. Lesson. Genes. 34. chap. even. pra. 1. Lesson. 1. Thes. 4.1. to the end of the 8. verse Epistle. Matth. 15.21. to the end of the 28. verse, gospel. 3 sunday in Lent. page.. 92. Genes. 39. chap. Morn. prai. 1. Lesson. Genes. 42. chap. even. prai. 1. Lesson, Ephes. 5.1. to the end of the 14. verse, Epistle, Luke 11.14. to the end of the 28. verse, gospel. 4 sunday in Lent, page.. 99. Genesis 43. chapter, Morning prayer, first Lesson, Genesis 45. chapter, evening prayer, first Lesson, Galath. 4.21 to the end of the chapter, Epistle, John. 6.1. to the end of the 14. verse, gospel. 5 sunday in Lent. page.. 103. Exodus 3. chapter, Morning prayer, first Lesson, Exodus 5. chapter, evening prayer, first Lesson. Hebrewes 9.11. to the end of the 16. verse, Epistle. John. 8.46.. to the end of the 59. verse, gospel. 6 sunday in Lent. Pag. 107. Exodus 9. chapter, Morning prayer, first Lesson, Exodus 10. chapter, evening prayer, first Lesson, Philip. 2.5. to the end of the 11. verse, Epistle, Matth. 26.& 27. chapters to the end of the 56. verse of the 27. chapter for the gospel. Easter day. page.. 124. Proper psalms for, Morning prayer, be the 2.57.111. Proper psalms for evening prayer, be the 113.114.118. Exodus 12. chapter, Morning prayer, first Lesson. Exodus 14. chapter, evening prayer, first Lesson. Rom. 6. chapter, Morning prayer, second Lesson, Acts 2. chapter, evening prayer, second Lesson, Colos. 3.1. to the end of the 7. verse, Epistle. John 20.1. to the end of the 10. verse, gospel. 1 sunday after Easter. page.. 124. Numbers 16. chap. Morning prayer, first Lesson. Numbers 22. chapter, evening prayer, first Lesson. 1, John. 5.4. to the end of the 12. vers. Epistle. John. 20. chapter, to the end of the 23. verse, gospel. 2 sunday after Easter. Pag. 130 Numbers 23. chap. Morning prayer, first Lesson, Numbers 25, chapter, evening prayer, first Lesson, 1. Pet. 2.19. to the end of the chapter, Epistle, John 10.11. to the end of the 16, verse, gospel, 3 sunday after Easter. Pag. 134. Deut. 4. chapter, morning prayer, first Lesson, Deut. 5. chapter, evening prayer, first Lesson, 1. Pet. 2.11., to the end of the 18. verse, Epistle, John, 16.16. to the end of the 22: verse: gospel: 4 sunday after Easter. Pag. 139 Deut. 6. chapter, Morning prayer, first Lesson, Deut 7. chapter, evening prayer, first Lesson, james 1.17 to the end of the 21. verse, Epistle. John. 16.5. to the end of the 15. verse, gospel. 5 sunday after Easter. Pag. 144. Deut. 8. chapter. Morning prayer, first Lesson. Deut. 9. chapter. evening prayer, first Lesson. james 1.22. to the end of the 27. vers. Epistle. John. 16.23. to the end of the 30. vers. gospel. Ascension day. Pag. 149 Proper psalms for Morning prayer, be the 8.15.21. Proper psalms for evening prayer, be the 23.68.108. Deut. 10. chapter, Morning prayer, first Lesson. 2. Kings 2. chap: evening prayer. first Lesson. Acts 1.1. to the end of the 11. verse, Epistle. mark 16.14. to the end of the chapter, gospel. sunday after Ascension day, Pag. 157. Deut. 12. chapter, Morning prayer, first Lesson, Deut. 13. chapter, evening prayer, first Lesson. 1. Pet. 4.7. to the end of the 13. verse, Epistle, joh. 15.26. to the end of the 27. verse, and 16. chap. verse 1. to the end of the 4. verse. Gospel, whitsunday, Pag. 161 Proper psalms for Morn. prai. be the 45.47. Proper psalms for even. prai: be the 104, 145. Deut. 16. chap. Morning prai: 1. Lesson, wisdom 1. chap: evening prayer, 1. Lesson. Act. 10.34. to the end of the chapter, is morning. prayers 2: Lesson, Act: 19: 1: to the end of the 20. ver, is evening prayers 2. Lesson. Ast. 2.1.. to the end of the 12. verse, Epistle John. 14.25. to the end of the chapter, gospel. Trinity sunday, page.. 169. Genes. 18. chap. Morning prayer, first Lesson. Ioshua. 1. chapter, evening prayer, first Lesson. Matth. 3. chapter, Morn. prai: 2. Lesson revel. 4. chap: ve: 1, to the end: Epistle: John 3: 1. to the end of the 15. vers. gospel. 1 sunday after Trinity, page., 175 Ioshua. 10. chap: Morning prayer, first Lesson. Ioshua 22, chapter, even. pray. first Lesson: 1. John. 4: 7: to the end of the 21, verse Epistle. Luke 16.19, to the end of the chapter, gospel. 2 sunday after Trinity, page. 180. Iudges. chapter, 4. Morning prayer, first Lesson. Iudges 5. chapter, evening prayer, first Lesson, 1. John. 3.13. to the end of the chapter Epistle. Luke 14.16. to the end of the 24. verse, gospel. 3 sunday after Trinity, page.. 185, 1. Sam. 2. chap. Morn. pra: first Lesson. 1. Sam. 3. chap. even. prai. first Lesson. 1. Pet. 5: 5, to the end of the 11, verse, Epistle, Luke 15.1. to the end of the 11. verse, gospel. 4 sunday after Trinity. Pag. 188. 1. Sam. 12. chap. Morn. prai, first Lesson. 1. Sam. 13. chap. even prai. first Lesson. Rom. 8.18. to the end of the 23. verse, Epistle. Luke 6.36. to the end of the 42. verse, Gospel, 5 sunday after Trinity, page., 193, 1. Sam. 15. chap. Morn. prai. 1. Lesson, 1. Sam. 17. chap. even. prai. 1. Lesson. 1, Pet. 3, 8: to the end of the 14: verse Epistle. Luke 5.1. to the end of the 11. ver. gospel, 6 sunday after Trinity. page.. 197. 2. Sam: 12: chap, Morn. prai. 1. Lesson. 2. Sam. 21. chap. even. prai. 1, Lesson. Rom. 6.3. to the end of the 12. verse, Epistle. Math. 5.20. to the end of the 26. verse, Gospel, 7 sunday after Trinity. page.. 200. 2. Sam. 22. chap. Morn. prai. 1. Lesson. 2. Sam. 24. chap. even. prai. 1. Lesson. Rom. 6: 19: to the end of the chapter, Epistle, Mark. 8.1, to the end of the 9. verse, Gospel, 8. sunday after Trinity. Pag. 204, 1. Kings 13. chap. Morn. Pray. 1. Lesson. 1. Kings 17. chap. eve. prayer. 1. Lesson. Rom. 8.12. to the end of the 17. verse, Epistle, Math. 7.15. to the end of the 21. verse, gospel. 9 sunday after Trinity. page.. 210, 1. Kings 18. chap. Morn. prai. 1. Lesson. 1. Kings 19. chap. even. pra. 1. Lesson. 1. Cor. 10.1. to the end of the 13. verse Epistle. Luke 16.1. to the end of the 9. verse, gospel. 10 sunday after Trinity, Pag. 214. 1. Kings 21. chap. Morn. prai. first Lesson. 1. Kings 22. chap. even. prai. 1. Lesson, 1. Cor. 12.1. to the end of the 11. verse, Epistle, Luke 19.41. to the end of the chapter, gospel, 11 sunday after Trinity Pag. 218. 2. Kings 5. chapter, Morning prayer, first Lesson. 2. Kings 9. chapter, evening prayer, first Lesson. 1. Cor. 15.1. to the end of the 11. verse, Epistle. Luke 18.10. to the end of the 14. verse, gospel. 12 sunday after Trinity, page. 222, 2. Kings 10. chap. Morn. pra: first Lesson. 2. Kings 18. chap. even. prai. first Lesson. 2 Cor. 3.4. to the end of the 9. verse, Epistle, mark 7.31. to the end of the 37. verse, gospel. 13 sunday after Trinity Pag. 2●7, 2. King, 19●●ap. Morn. prayer, first Lesson. 2. King. 23.. chap. even prai. first Lesson. Gal. 3.16. to the end of the 22. verse, Epistl●. Luke 10.23. to the end of the 37, verse, Gospel, 14 sunday after Trinity, page., 231, jeremy 5. chap. Morn. prai. 1. Lesson, jeremy 22 chap. even. prai. 1. Lesson. Gal. 5.16. to the end of the 24: verse Epistle. Luke 17.11. to the end of the 19. ver. gospel, 15 sunday after Trinity. page.. 236. jeremy 35. chap, Morn. prai. 1. Lesson. jeremy 36. chap. even. prai. 1. Lesson. Gal. 6.11. to the end of the 18. verse, Epistle. Matth. 6.24. to the end of the 34. verse, Gospel, 16 sunday after Trinity. page.. 240. Ezech. 2. chap. Morn. prai. 1. Lesson. Ezech. 14. chap. even. prai. 1. Lesson. Ephes. 3.13. to the end of the chapter, Epistle, Luke 7.11, to the end of the 16. verse, Gospel, 17 sunday after Trinity. Pag. 244, Ezech. 16. chap. Morn. Pray. 1. Lesson. Ezech. 18. chap. eve. prayer, 1. Lesson. Ephes. 4.1. to the end of the 6. verse, Epistle, Luke 14.1. to the end of the 11. verse, gospel. 18 sunday after Trinity. page., 249, Ezech. 20. chap. Morn. prai. 1. Lesson. Ezech 24. chap. even. pra. 1. Lesson. 1. Cor. 1.4. to the end of the 8. verse, Epistle. Matth. 22.35. to the end of the 46. verse, gospel. 19 sunday after Trinity, Pag, 252. Daniel. 3. chap. Morn. prai. first Lesson. Daniel. 6. chap. even. prai. 1. Lesson, Ephes. 4.17. to the end of the chapter, Epistle Matth. 9.1. to the end of the 8. verse. gospel, 20 sunday after Trinity Pag. 256. Ioel. 2. chapter, Morning prayer, first Lesson. Micah. 6. chapter, evening prayer, first Lesson. Ephes. 5.15. to the end of the 20. vers. Epistle. Matth. 22.1. to the end of the 14. vers. gospel. 21 sunday after Trinity. page.. 261. Abacuk. 2. chapter, Morning prayer, first Lesson. proverbs. 1. chapter, evening prayer, first Lesson. Ephes. 6.16. to the end of the 20. verse, Epistle. John 4.46. to the end of the 53. verse, gospel. 22 sunday after Trinity. page.. 265. proverbs 2. chap. Morning prayer, first Lesson. proverbs 3. chapter, evening prayer, first Lesson. Phil. 1.3. to the end of the 11. vers. Epistle. Matth. 18.23, to the end of the 35, verse, gospel. 23 sunday after Trinity. Pag. 270. proverbs 11. chap. Morning prayer, first Lesson, proverbs 12. chapter, evening prayer, first Lesson, Phil, 3, 17, to the end of the 21. verse, Epistle, Matth. 22, 15, to the end of the 21, verse, Gospel, 24 sunday after Trinity. Pag. 274. proverbs 13, chapter, morning prayer, first Lesson proverbs 14, chapter, evening prayer, first Lesson, Coloss. 1, 3, to the end of the 12, verse, Epistle, Matth, 9 18, to the end of the 26: verse: gospel: 25 sunday after Trinity, page.. 278. proverbs 15. chapter, Morning prayer, first Lesson, proverbs 16. chapter, evening prayer, first Lesson, jeremy 23. verse 5, to the end of the 28, verse, Epistle. John. 6.5. to the end of the 14. verse, gospel. Because the chief Summary Notes on the top of all, or the most part of the Pages of this book, could not well be inserted in every page., I haue thought good to put them in a Table here following by themselves: and so much the rather, for that they do contain, in very few words, the chief scope and drift of all matters contained throughout the book, in every several page., whether it concern the substance and summary effect of the Chapters and first Lessons, taken out of the old Testament, or of the Epistles and Gospels out of the new. four sundays in advent. 1 Christs first coming, Pages 6. 7. 8. 9. 10. 2 Christs second coming. pag. 11. 12. 13. 14. 15. 3 Certainty of Christs coming pages 16. 17. 18. 19. 4 special demonstrations of Christs coming to all people, pag. 20 21. 22. Christmas day. Christs incarnation, page.. 23. Christs divine& human generation, page., 24, 25, Christs kingdom, Priesthood, and prophecy, 26, 7, Christs true and immaculate birth, 28: 29: Christs divinity and humanity demonstrated, sunday after Christmas day. 30. 31. Hezekiah a figure of Christ, zealous for Christ, 32. 33. Christs incarnation in the fullness of time, 34. Christs pedigree, 35 Old circumcision, 36. internal circumcision required, 37. Circumcision of Christ. effectual circumcision of the Gentiles, 38. shepherds true circumcision of the heart, 39. Calling of the Gentiles, 40. Great britain called among other Islands of the Gentiles, Epiphany. 41. John Baptist preached of the calling of the Gentiles, 42. 43. The wise holy Gentiles embrace Christ. 44. 1 sunday after the Epiphany, The Iewes are taught the calling of the Gentiles, 45. 46. Our Lord Iesus, the true votary of obedience, 47: 48. 2 sunday after the Epiphany Comfort to Iewes and Gentiles by Christs apparition to them, pag. 49. Preachers of this salvation, must be well entertained, 50. Christ performs salvation in the largest manner, 51. Christs salvation is of the largest volume, 3 sunday after the Epiphany, 52. The riches of Christs bountifulness, 53. Use of this great favour of God in Christ 54. Christ performs the prophesied promises, 4 sunday after the Epiphany. 55. 56. God respects fruits of all these favours, 57. 58. God lo●kes for grapes of these his graces, 59. Christs power is almighty, pag, 60, 5 sunday after the Epiphany. Mans ways very light and vain, as himself confesseth, 61. Men must pray for reformation of their ways, 62. 63. Examples of meekness and bountifulness in Christs longanimity and patient expectation, Septuagesima sunday 64. Mans humiliation in consideration of his fall from that exeaellent creation, 65. 66. 67. S. Paul an example of humiliation, 68. Christ loues whom he will, and how he will, 69. Proud, envious, Sexagesima sunday, & malicious men do grudge at other mens good, 70. Man did not continue humble nor thankful, 71. The fall of our first parents, Crying sins of the first age, 72. God favours Noah& his, 73. God shows who are rightly humbled, 74. The godly hearers,& faithful practisers, 75. 76. Quinquagesima sunday, Noah fructifieth internally, as well as externally, 77. Abraham believed the promise, and obeyed God, 78. Edification in love is the end of the multiplication of Gods graces& benefits vpon the church, 79. Christ is the substance of love, 1 sunday. in Leut. charity,& edification, 80, 81. sodomites forget the blessing of crescite,& multiplicamini,& curse of the Deluge, 82, 83 Abraham remembers all, and is obedient to Gods commandement, 84. Exhortations& examples of fruitfulness in the graces of God, 85. Christs tentation and trial exceeds all other trials, 86. Christs challenge and combat with the divell 87. Our souls and bodies must be tamed, 2 sunday in Lent. if we mean to bee truly humbled, we must increase in the subduing bf of our lust, 88. 89 Exhortation to cleannesse in soul and body, 90: The womans pure faith in her earnest prayer, 3 sunday in Lent. 91. 92 Rare examples of chastity, 92. Incontinency of Putipliars wife, 93. Iosephs constancy in all his business, 94. Iosephs dutifulness to his father,& love to his brethren, 95. 96. God must bee imitated in love and righteousness, Christ his exceeding love to the Demoniackes, 97. Christ answers the blaspheming pharisees, 4 sunday in Lent, 98. God forsakes not his people in distresses, 99. Iosephs brethren comforted by their brother,& the king, 100 God makes his people true and natural children, 101. Christ provides for the bodies and souls of his children and people, 102. 103. Israelites oppressed by the egyptians, 5 sunday in Lent. 104. Pharaoh and his people oppress Gods people, 105. Christ an eternal Redeemer out of all afflictions, 106. Christ was persecuted by the members of his church, 107, Iewes persecution of Christ, 6 sunday in Lent. worse then the egyptians tyranny over the israelites, 108. Exhortation to humiliation in afflictions by Christ his example, 109. Christs humiliation in his passion, 110. 111. Christs preparation to his death, 112. 113. Christs sufferings immediately before his death, 114: Subsequents and effects of Christs death, 115. Christ, God and King though so hardly handled, Easter day Christ his resurrection affords matter of rejoicing, 116. Gods church hath a time of breathing in their afflictions, as they had a time of groaning under their burdens, 117. 118. Passeouer a type of the deliverance of Gods church: 119: Pharaohs persecution hindered not Gods salvation of his church, 120. Gods favours in delivering us by Christ must not be forgotten, 121 S. Peter preaches of Christs resurrection, 122. Blessed effects of Saint Peters apologetical Sermon, 123. Testimonies infallible of Christs resurrection, 124. 1 sunday after Easter. Examples of punishments inflicted vpon vnbeleeuers. and rebels, 125. Vnbeleeuers and rebels punished, 126. King Balaak through unbelief persecutes Gods people, 127. unbelief& rebellion is overcome by faith in Christ Iesus, 128. Christs often appearing to many after his resurrection, 129. 2 sunday after Easter. Whom God loveth he finally loveth, 130. 131. Israelites unthankfulness and forgetfulness puni●hed, 132. Patience in afflictions necessary, 133. Christ perseuers in his carefulness towards us, 3 sunday after Easter. 134. Exhortations to constancy in obedience and soundness in religion, 135. Exhortation to continuance in obedience, 136, Exhortation to the practise of religion, Comforts in affliction by the Author of comfort, 137. Christs comforts in affliction are unspeakable 138, Moses exhorts to she propagation of the knowledge of God 139. 4 sunday after Easter, The irreligious must not bee communicated withall, 140. Obedience to the gospel commanded, 141. Gods spiritual comforts are greater then al earthly discouragements, 142. Gods holy spirit comforts mans soul in all distresses, 143. Gods favours past and present are sufficient motives to obedience, 144, 5 sunday after Eastet. Particular favours do urge particular obedience, 145. Mans righteousness no cause of Gods bountifulness, 146. Gods word must be performed and obeied, not spoken of onely 147. Men must expect till God perform his promises, and not be discouraged. 148. God will hear the prayers of his elect, 148. 149. Scriptures to prove the Ascension of Christ, 150. Confirmation of Christs Ascension, Ascension day, & our dwelling in heaven, 151, Moses ascending to the mount with the new Tables, a figure of Christs Ascension. 152. The assumption of Elias, a figure of Christs Ascension. 153. The truth& act of our Lords Ascension. 154. Christ ascended up to sand the blessed Comforter down, 155. Christs charge to his Disciples at his Ascension. 156. Idolatry and idolatrus places must be destroyed. sunday after Ascension day. 157. No dreaming idolatrous worshippers must bee believed. 158. Exhortation to Christian sobriety and continuance in the true worship of God,& love to man. 159. A precious double Antdiote against sorrows. 160. The cause why persecutors do breath out threatenings against Gods Church, 161. Pentecost or whitsunday, Christ keeps his promise as touching the Comforter, 162. Gods Church do and must rejoice for this favour, 163. This feast with other, was commanded to bee kept in the time of the law, 164. Christ keeps his promise to the Christian primitue Church, 165. Blessed effects of the coming down of the Comforter, 166 Comfortable confirmations of the Comforters coming down. Variety of arguments used by our heavenly Logician, to uphold the faith of Gods people. Variety of reasons used to comfort mens troubled souls, 167. 168. The holy Mystery of the Trinity, 169. Trinity sunday. Elohim appeared to Abraham, 170. Elohim. appeared to Ioshua, 171. Inexpugnable proofs of the Trinity, induced by John Baptist, John the evangelist,& Christ himself, 172. Testimonies not to bee contradicted to prove the Mystery of the Trinity,& power of the holy Ghost, 173 Infallible testimonies of the efficacy of Gods spirit and power, 174. Theory and Practise must go together, 175. 1 sunday after Trinity. God by his grace and spirit encourageth Ioshua and the ten Tribes to the worshipping of him, 176, love a chief fruit of the spirit, and practise of godliness, 177. The wicked Glutton had no practise of love to Lazarus 178. The merciless dives was poor in pitty& piety, 179 dives his pitty in hell came too late, 180. 2 sunday after Trinity, Gods love to the Israelits. 181 Gods love in afflicting his people. 182. Exhortations to faith, obedience and love 183. Gods love in calling, Mans waywardness in refusing, 184. 3 sunday after Trinity. Examples of Hannahs patience and humility, and Helies sons violence, pride, and villainy. 185. God sharply punisheth the sins of the Priest and his sons. 186. 187. Christs unspeakable patience in waiting for the return of wandering sinners, 188. 4 sunday after Trinity. Examples of plain and simplo dealing in Samuel, 189. Of hypocrisy, pride and overweening in Saul and the Israelites, 190. Commandements and exhortations to mercy in censuring our bretheren, 191. Hypocrites and censuring philautists are blind, 192. Saul is commanded to obey God, which he refuseth, 193. The Philistines are Gods whip for Sauls disobedience, 5 sunday after Trinity: 194 Exhortation to obedience, that is to embrace the fruits of the spirit, 195. Christ practizeth true love in calling his Apostles and converting his people. 196. God punisheth sin in david his beloved, 197. 6 sunday after Trinity. Sauls sin is avenged after his death, 198. righteousness commanded& commended to Gods people, 199. Hypocrites and pharisees do always mistake true righteousness, 200. 7 sunday after Trinity, david rejoiceth for Gods deliverances, 201: david is humbled in the sight of his sin, 202. Christs care and providence over the contrite that depend vpon him, 203. 8 sunday after Trinity, Christ feeds the body as well as the soul, 204. Gods plagues vpon Tyrants& false Prophets, 205. God comforts and takes care of true and careful Prophets 206. Exhortation to walk spiritually, 207. A perfect looking glass for all Recusants, Temporizers& Hypocrites, 208. 209. Comination against false Prophets, 209. 9 sunday after Trini●y, Example of the good Prophet Eliah badly handled by a wicked King and his wife. 210. God comforteth Eliah, though he sled from Iezabell. 211. Examples of Gods iustice and mercy to his old people the Iewes applied to the Corinthians, 212. Christ teaches men how to use graces, gifts,& benefits, 213 10 sunday after Trinity. Ahab and Iesabell proceed in persecuting, and so doth Eliah in reproving, 215. Exhortation to the Church to walk worthy of their calling and gifts. 216. jerusalem a prodigal child pitied before her destruction. 117. Christ visits jerusalem with compassion before her desolation, 218. 11 sunday after Trinity. Examples of Gods judgements vpon tyrants& covetous persons, 219. Naaman is cleansed of his leprosy, but Genesi is made leprous, for his lying and love of money. Iesabels passport is sealed with dogs-teeth. 220. Christ ministers Antidotes, and cures the Leprous in soul, 221. Miserere mei domine, is the best medicine for a sick soul, 222. Gods word shall not fail till all be fulfilled, 223. 12 sunday after Trinity, jehu is the executioner of Ahabs children and Baals Priests, 224. Hezekiah is Gods instrument to glorify him more then did jehu, 225. Exhortation to trust in God, 226. Christs power and his love must cause us to trust in him, 227. The good King josiah made a godly reformation, 228. 13 sunday after Trinity. Christ performs his promises to the believers, as judgements vpon the ungodly, 229. Christ describes true righteousness, 230. True faith and true charity makes true righteousness, 231. Righteous men and good rulers are hard to find, 232. 14 sunday after Trinity. jeremy is Gods buily to serve writs vpon King and people, 233. Exhortation to righteous and spiritual walking, 234. Christ exerciseth perfect charity and righteousness to the miserable lepers, 235. All that are cleansed in body bee not cleansed in soul, 236. 15 sunday after Trinity, Examples of the Rechabites continual and constant obedience, 237. True Apostles rejoice in afflictions, not in popular famed or deceit, 238. Immoderate care after worldly necessaries reprehended, 239. Christs kingdom& the righteousness therof must be sought after 240. 16 sunday after Trinity. Ezechiel must discharge his duty, even amongst the rebellious Iewes, 241. Christs faithful seruants proceed with comfort in the midst of afflictions, 242. God comforteth& comfirmes his Church in raising up the dead, 243. 17 sunday after Trinity. The child is not punished for the fathers sins, 244. God is both just and merciful in his judgements, 245. No wicked man is debarred from salvation, if he can truly repent, 246. Exhortations to sanctimony, 247. Christ finds faults with pride and hypocrisy, 248. God will not hear obstinate wicked men, 249. 18 sunday after Trinity, The Iewes destruction is of themselves, 150. The believers are comforted,& they praise God for it, 251 Memorable examples of faith, 19 sunday after Trinity. 252. A remarkable example in Daniel, 253. Holy obedience must be joined with true faith, 254. Christ is merciful to the faithful believers, 255. The doctrine of repentance is urged, 256. 20 sunday after Trinity. God goes to law with his people to bring them to repentance, 257. Paul exhorts to repentance in an evangelical phrase, 258. Christ summons his people to repentance, 259. The summoned persecuting recusants are paid home with judgements, 260. Faith, repentance and charity, 21 sunday after Trinity. commanded and commended together. 261. Wicked men are reproved for sin, and exhorted to repentance 262. Exhortation to put on the Christian armor, 163. Christ is the giver of all spiritual armor, 264. persuasions to walk in the spirit, 22 sunday after Trinity: 265. A golden chain for a godly man, 266. Exhortation to wear this chain, 267. A parable propounded to observe mercy commanded, 268. unmerciful men shall be paid home in the end, 269. 23 sunday after Trinity. Fruits of the spirit must be tasted of, 270. Gods Church is dehorted from fleshliness and unrighteousness 271. Examples of fleshly and spiritual teachers& hearers, 272 The two-fold love is the fruit of the spirit, 273. Good Lessons of obedience must haue good attention, 274. 24 sunday after Trinity, Good Lessons for men and woven, 275. Good trees of coloss bring forth godly fruit, 276. One good believing Ruler among many bad pharisees, 277 Christs inexplicable kindness to the believing Ruler, 278. The doctrines of Mortification and vivification, 25 sunday after Trinity. and of Christs advent, connexed and united, 279. Difference between godly& ungodly men, 280. Promies of redemption by Christ alone, 281. Christ is the careful householder, 282. FINIS.